January 1.	Job 1. 1-12.
Introduction.
This is the first of the poetic books and it is the account of a man named Job, who loses everything except his wife and his life, yet who maintains his trust in God. After he loses his health, three friends come to comfort him, but only add to the affliction, a fourth man brings a final challenge before the Lord speaks directly to Job.
The first two chapters detail the character and circumstances of Job, followed by the true background and details of the calamities that the Lord allows into his life.
We start with character of Job, he is a man who pleases the Lord in the way in which he lives and brings up his family. The idea of perfect and upright is not an absolute statement so much as a description of his desires and the character that men see when they look at him. He is one of the men in scripture who live in such a way that no one can lay any charge against him. The basis of his life is a fear of God which means that he hates and avoids evil in its many forms and also he brings offerings to the Lord in case there is sin of which he is not aware. He is not content to deal with those things which he knows, he recognises the subtlety of sin, so he deals with the possibility of unknown sins as well as those of which he is aware. He has a family of been sons and three daughters whom he has clearly brought up his family in the same way although he recognises that they might fall short of the standard that the Lord desires.
As far as his possessions are concerned, he is the greatest of the men from the east with an abundance of sheep, camels, oxen and donkeys. His family are able to enjoy all that he has, so the seven sons arrange a feast to which his daughters are welcomed every day. Here is a family which shows all the signs of being ideal both in human and spiritual terms.
It Is against this background that Satan comes to the Lord and tells of going throughout the world. He wants to bring down the work of God and the implication of his words is that he has been successful insofar as he he is permitted to go. The Lord has set a hedge round Job so that Satan cannot touch him. He now points Job to Satan. This is an important principle for us to grasp. The Lord has protected Job while his faith develops, but the time has come when that protection must be removed so that Job's faith is strengthened and he appreciates more of Who God is than he would ever learn without this experience. This is true of every test that we face. We will not be asked to face something that we cannot bear.
When Satan suggests that Job is only trusting in a God who gives him abundance, not in a God Who will sustain him in trials and tests, the Lord allows him a very specific opening to test the faith of Job. As we think of the circumstances which we face, we might see a test come and, when we withstand, we then find that it is followed by a harder test. The reason is that each test is measured by the Lord. It may be that Satan is at work both in that he will instigate the trial and in that he will execute it, but he cannot go any further than the limit that the Lord sets. On this occasion, he is allowed to touch any o Job's possessions, but he cannot touch his person.
Are we ready to face every trial in the assurance that the Lord has given permission for it, to glorify His Name?

Memory Verse 'And the LORD said unto Satan, Hast thou considered my servant Job, that there is none like him in the earth, a perfect and an upright man, one that feareth God, and escheweth evil', Job 1. 8

January 2.	Job 1. 13-22.
The First Attack.
Satan starts his attack on Job by touching his possessions. The Sabeans come when the sons and daughters are feasting in the eldest sons house. They kill all except one servant and take the oxen and donkeys that were being used to plough the fields. The hand of Satan is perhaps the least serious attack that Satan might have made, but it is soon clear that he is building up the intensity of the attack with each messenger that comes. While there was no reason to allow any to escape, Satan wanted to ensure that Job would here about each calamity in quick succession . This would not happen if he had to wait for news to come by any other means.
No sooner has the first servant passed on word of what happened to the cattle when another servant arrives with news of how the sheep and all the servants who tended them have been consumed by fire from heaven. It is interesting that the servant reports that the fire came down from God out of heaven.  It may be that this is the natural response to such an event, but it is also true that the words have been placed in the servant's mouth by Satan. He wants Job to believe that God is acting against him. He will not admit to his part in this, neither will he let is be reported as some freak accident. This is typical of the way in which Satan works. Even today, men will deny that there is a God but they are still quick to accuse God of allowing or even causing some tragedy. There is never any suggestion that there is a real devil who might act in opposition to God. Certainly, he can only do what God allows, but he is still real and powerful.
No sooner ha the second servant reported than a third arrives with news of the Chaldeans who have taken Job's camels and killed all the servants except for the one who reports what has happened. As far as we can tell, these events have happened as quickly as we can read them for ourselves. In a few seconds, Job has received three messages which have reported that he has lost all his possessions. In a matter of seconds, he has been transformed from the richest man of the east to complete poverty and the worst is still to come.
A fourth messenger arrives with the news that the sons and daughters have all been killed by a great wind that made the house foll on top of them with all the servants except for the one who has escaped. Job has been reduced from a household of ten children and an untold number of servants to a man who has four servants and a wife.
The response of Job is to worship God. This is an incredible act of faith. We might think that he would be able to accept that God was in it, but we would expect that he would ask questions about what had happened. He recognises the hand of God. He had nothing when he was born and he will take nothing with him. Anything that he may have between his birth and his death is only what the Lord chooses to give him. He can look back over a lifetime in which he has proven the power of the Lord to provide for him when he needed it and he can look forward with the same confidence that the Lord Who provided all that he needed and far more for so many years will meet his needs now. As we read the book, it is clear that Job was a contemporary of Abraham, if not before his time. He has a faith in the Lord to provide at a time when there is almost no one who trusts God and when there is no revelation of God  We can learn from Job, but he had few on whom he could call for any help in his circumstance, even if there were many who might offer suggestions.
How much can we lose before our faith fails?

Memory Verse: “In all this Job sinned not, nor charged God foolishly.”	Job 1.22
January 3.	Job 2. 1-13.
The Affliction Continues.
Satan realises that his attack on Job has failed, so he comes before the Lord again. The Lord challenges him with the fact that Job would not waver in his faith despite the fact that he has lost everything. Satan was wrong, but he will not admit it and he will certainly not admit defeat. This is the character of the enemy that we have. The Lord has granted Satan the opportunity to test his accusation against Job and he has been proved wrong, but all he does is to ask that he may go further. This is the nature of the Christian life. We are faced with an enemy who is determined to bring us down even when he has been proved wrong. He completely fails to acknowledge that all he is doing is to make his own defeat the more remarkable and to increase the glory that comes to God.
Satan answers the challenge by suggesting that God has not allowed him to go far enough; Job will son change if he realises that his health is in jeopardy. He understands the truth of the rhyme that states “To lose one's wealth is much, to lose one's health is more”, Even the world acknowledge this as they say, “Where there's life, there's hope”. Even in extremity, there is always a possibility of recovery while a person is alive.
The Lord grants Satan his request; he is allowed to take Job's health from him as long as he does not kill him. In many ways, what Job faces here could well be termed a fate worse than death for him. Death could not take away his eternal destiny, but it is hard to imagine how anyone pother than our Lord Himself could suffer more than Job in this life.
Job is covered in boils from his feet to his head, but he sits down among the ashes without any complaint against the Lord. He then faces the first challenge that comes from men. His own wife suggests that he should curse God and die. She appears to have an appreciation that to curse God is an acct which could bring a direct judgement from the Lord on him, but she believes that this is preferable to living. The answer that Job gives is the answer which we must give to any who suggest that we have a right to take someone's life as an act of mercy. He recognises that the Lord has given life and it is the Lord Who has chosen not to take Job's life at this time. Job understands the folly of trying to override the clear will of God even if he cannot understand why the Lord acts in this way. This is true faith. It is easy to trust when the circumstances of life are what we might expect. It is relatively easy to trust when we can see an explanation for the circumstances even if they are not pleasant. It is far harder to trust when there is no explanation for what we face and all we can do is to rest in the assurance that we are following what the Lord has revealed to us.
Three of Job's friends come to see him when they hear of the circumstances which he faces. They  make an appointment to come together, probably because they realise that none of them is capable to speaking to Job on their own. They possibly think that, between them, they will be able to give Job an  answer which will go some way to alleviating his suffering. They are not prepared for what they find to such an extent that they weep when they see Job. Sadly, although they wait for seven days to speak, they do not appreciate that this is beyond their wisdom.
What are we prepared to suffer for our faith?

Memory Verse: “But he said unto her, Thou speakest as one of the foolish women speaketh. What? shall we receive good at the hand of God, and shall we not receive evil? In all this did not Job sin with his lips.”	Job 2.10

January 4.	Job 3. 1-26.
Job's First Plea.
After seven days, Job speaks about his condition. He starts with the wish that he had never been born. We need appreciate that this is the expression of a man who is at the extremity. It is a natural reaction to all that has taken place. We especially need to realise that these are the words of a man who has very little revelation of the ways of god and who is living in a world that has deliberately turned its back on God despite the flood which would almost certainly have occurred within the life of some who are alive at this time.
As Job surveys the prospect of death, he shows his understanding of what it means. He knows that there is life after death and that even those who are stillborn know life after death. He speaks of times when he might have lost his life. It could have been within the womb, it could have been at the time of birth, it could have been before he was weaned if his mother did not have the milk to feed him. Any of these would avoided the trouble that he is facing at this time. It is interesting that he does not speak of a time when he had grown and was weaned. This may be because he recognises that he is responsible to God for his life, so it would be wrong for him to take his own life. Some of what he says is true, but some is misleading. It may be that he does not have a true appreciation of the issues, it may be that he is emphasising the best that death could offer. He can see that it is a place of equality. The child who dies in the womb or at birth can be certain that he will have a place alongside kings and counsellors or the princes with their riches. In reality, the child is assured of the place, but the king is not. We can be certain that the child who dies has a place that matches the best that any man could have if they live to maturity.
Job speaks of the wicked ceasing from troubling and the weary being at rest. He sees small and great, master and servant all on an equal footing as far as this is concerned. We know today that this only comes through faith. This is certainly a lesson which Job has to learn as he goes through this experience. He is trusting in God but it appears to be a faith that rests on the combination of God's mercy and Job's obedience. He knows that no one will be just in the sight of God, but he does not have a clear appreciation of how it is possible for us to be just; he asks how this can be relatively early in this book. This is not a criticism because he does not have the revelation of God on which to rest. It is easy for us to look back to the work of Christ and to understand how God may be just and justify those who believe, but this was not revealed in Job's day. He certainly had an appreciation of the need for sacrifice and he was careful to fulfil this even if he did not know that it was required.
As Job comes top the end of his speech, he expresses the thoughts for his heart. Although he was a good man who lived an upright life and offered sacrifices to the Lord, he was still in fear that it might not be enough for God. He was afraid that the Lord would consider his life and would see his failures. This was a great fear because he saw his failure even if the Lord recognised his heart. He was careful not to presume on the mercy of God, even if he was faithful in bringing offerings; he was careful not to be content with what he had achieved in his life, because he recognised the danger of failure after all that he has done up to this time. Despite every step that he took in order to try to please the Lord, trouble sill came and he faces the loss of everything that he holds dear in this life.
Are we content with our condition?

Memory Verse 'For the thing which I greatly feared is come upon me, and that which I was afraid of is come unto me', Job 3. 26

January 5.	Job 4 1-21.
Eliphaz' First Answer.
Eliphaz is the first of Job's three friends to answer. He appeals to human reason, and in particular to religion, even quoting Job's own advice to explain what has happened. He tells how Job would always have been the first to come to the aid of those who were in trouble and offer advice as to why they face the problem that afflicts them. He would come with words to strengthen those who were weak because of the trials of life and he would lift up those who had fallen and strengthen those who fainted.
Eliphaz begins by pointing out that Job's confidence was based on two things: his fear of God and his upright character. This is a good testimony for any of us to have in the world. It should be true of every child of God. The order is important. Our fear of God and trust in Him must be at the foundation of our life. Without this, everything else is of no value. We can never merit the favour of God, we can only rely on His mercy if we trust Him in every circumstance. Eliphaz, however, makes the basic mistake of emphasising uprightness rather than fear. He does not appreciate that we cannot be upright of in our own strength. As he speaks, he will assertions although he does not recognise this. 
His speech rapidly becomes a condemnation of Job for no reason other than the fact that he is suffering. He starts with the assertion that no one ever perished when they were innocent. In one sense, that is true because everyone is a sinner and everyone will answer to God for what they have done and only what they have done, but in a very real sense, it is utterly false because there are a multitude of examples where the innocent have suffered and the guilty escaped as far as this life is concerned. He goes from this assertion to state that a man will reap what he sows. Again, this is a true statement, but his mistake is that he links the two assertions. This is a basic flaw in logic. Because two statements are true in specific circumstances does not mean that they are connected to each other in a different situation.
He moves on to state that God is in sovereign control. He speaks of the lion missing out on the prey. This is actually a good illustration for the situation in which Job is found. The lion does not lose out because it is more evil than any other creature; the old lion may be gentle in its ways and lose to those who are more forceful. There is no obvious correlation in this.
Eliphaz now claims a vision from heaven as the next appeal. He heard a voice in the night which asked whether a man could be more just or more pure than His Maker. Once again, this is true, but it has no relevance to the questions that Job faces, it certainly is not the answer to why he is suffering.  Not even the angels are guaranteed to be pure. When it comes to our salvation, it takes a work of God fulfilled by His Son, no one who is less than Deity could undertake the work, because they might fail. If this is true, then there is no reason to suppose that God will rely on men for this. Once again, this is a statement which has an element of truth, but is misleading so it becomes a lie. It is one which the devil uses many times to try to undermine the truth of God. Rather than read the Bible for themselves, men will assume that the ordained preachers are going to be better qualified than a man who has no material assistance. The assertion is false because the Spirit of God reveals truth to those who trust in the Lord.  Job learned this and we can rejoice in the same truth.
Are we careful not to judge by appearances? 

Memory Verse: “Shall mortal man be more just than God? shall a man be more pure than his maker?”	Job 4.17

January 6.	Job 5. 1-27.
Eliphaz Continues.
Eliphaz adds a plea for Job to test what he is saying with any of the saints. We do not know whom he sees as the saints, it is possible that Shem and Noah are still alive at this time. If this is true, we can understand that many would hold them in reverence because they came through the flood. 
Eliphaz now goes even further in his condemnation of Job. He sets himself up as a judge of men when he warns about the way in which wrath and envy can kill those who are foolish, clearly implying that Job may have done something on the spur of the moment which has brought this trouble on his head. While this may be possible, he goes on to say that he cursed them and this led to judgement on them. In the context, he appears to be suggesting that he has the power to invoke a curse from God on those who do not fulfil His Word. This is not something that is given to man directly. It may be that we can warn that a certain course of action will lead to judgement, it may be that on certain occasions the Lord may send someone with a warning that He is about to act unless they repent. He did this many times in the Old Testament, but the people did not listen. Sadly, the reason why this may happens very often is that people will sound warnings about matters which the Lord does not choose to judge in the way that they suggest. The consequence is that when we give a clear warning based on what the Lord has said, people decide that this is just another empty threat and ignore it. This is compounded by the fact that they would rather believe the lie of the devil than the truth of God because they do not wish to be delivered from their sin.
Eliphaz now makes a sound suggestion, however in the context of what he has said, it is a proud rebuttal of Job. He tells him to commit his cause to God. because He is in complete control. Job could justifiably answer that he has been doing this every day for years, this is not something that he needs to hear. Sadly, it is said in a way which implies that Job could not have been doing it as he ought or he would not be in this position now. Here is a clear reminder for us that we need to be careful about how we speak as well as what we say. It is easily possible for the right words to bring a completely wrong message because we say them in the wrong context. 
Eliphaz moves on to contrast the foolishness of the person who trust in his won wisdom as opposed to the one who trusts in God. He is recognising that Job is one of the wisest men in the East, but his words suggest that Job is relying on his own wisdom, not the wisdom of God. His idea is that, rather than true faith and fear of God, Job has been using his wisdom to achieve his own ends at the expense of God and that this has been exposed by the trouble that has come on him. He effectively says that, if this were not so, he could not have come into such a position before Him. He concludes with a simple answer that Job acknowledges his foolishness in this way and that he turns back to God so that he can enjoy all that the Lord wants to give him. Eliphaz includes a promise that the Almighty will not allow any trouble to come into Job's circumstances as long as he does what he suggests. It is an example of pride and folly combined along with complete refusal to think about any other idea. How careful we need to be not to pass judgement on others.
How objective are our thoughts of others?

Memory Verse: 'He taketh the wise in their own craftiness: and the counsel of the froward is carried headlong', Job 5. 13

January 7.	Job 6. 1-13
Job's Second Answer.
Job replies to Eliphaz by raising a plea that his grief and his calamity could be accurately measured; he says that it is heavier than the sand of the sea, possibly the heaviest weight that he could imagine. What he is saying is that it is impossible for anyone to appreciate how much he is suffering. As we read the record, we understand that this is true in a literal sense, however we may also see a principle that anyone who is passing through a time of severe trial is likely to feel this way. Like Eliphaz, he assumes that the trial must have come from the hand of God, so he speaks of the arrows of the Almighty and the terrors of God. He likens the efforts of a man like Eliphaz to comfort him to wild donkey braying when he has grass or the ox lowing when he has fodder. Neither of these will happen because the animal will be too intent on feeding himself.
He now likens his position to eating something unsavoury without salt or expecting to find taste in the white of an egg; he explains that these are things which we would not think to touch and yet they have become a staple diet in his sorrow. It is not difficult for us to understand the grief of Job as he looks at his circumstances and sees a situation which he would never choose, but rather we would do what he could to avoid. He does not say at this time, but later comments suggest that he is thinking that he has done everything he could to avoid this situation from arising. It is a hint at the thought that he is living in a way which pleases God in his own strength, something that will be seen more clearly as we go through the book.
Job now pleads that God would destroy him completely, he is quite prepared to face the hardship of dying because he is certain that he has not concealed anything that God has said. Here is a clear example of an occasion when it is easier to die for what he believes than to continue living. What he does not realise is the reality of who is behind this and the benefit that will come to every succeeding generation as a result of what he endured at this time.
Job looks at his circumstances and asks a very logical question as to how he might have hope in this life when he is so weak and what the reason he might have to prolong his life if he is going to be faced with such suffering. This is a reasonable question for Job, but the answer that comes as we go through the book means that it is not one which we should ask today. He is not like stone or brass which cannot feel the pain, but he is going to learn as we learn here and in other places, that the Lord is working out of purpose which is only designed for good both for the individual and for others, even if we cannot see this at the time. It is not a comment which would be wise to make on many occasions when saints are going through these trials.
Job now challenges Eliphaz and his companions to acknowledge that he does have an understanding of such situations and that he is not guilty of the accusation that he says one thing to others, but cannot live by it when he faces the test. Eliphaz has suggested that this is the case because he has completely failed to understand that what Job is experiencing goes beyond anything that they have ever seen before.
Do we allow the devil to wear us down?

Memory Verse 'What is my strength, that I should hope? and what is mine end, that I should prolong my life', Job 6. 11
January 8.	Job 6. 14-30
Job Continues.
Job points out that friend should show compassion to his fellow when he sees him in trouble, this is what would be expected from someone who fears God, whereas his friends are like the brook that appears for a little time but disappears as soon as the heat arrives. They may even go black with ice, but they will disappear as soon as the weather turns warm so that there is no trace of them. It is easy to see why Job uses this analogy when he has listened to what Eliphaz has to say. Here is a man who came to see Job in his affliction professing a desire to comfort him, but as soon as he speaks he does nothing but condemn him without any evidence to indicate the reasons for his accusations. The man who is supposed to be a friend has come up with more harm in his mouth than many enemies; as Solomon points out, the wounds of a true friend are pleasant because they deal with sin or failure, but these are wounds from a friend which have no foundation in truth.
Job now likens his situation to an army that has come to the brook expecting to be refreshed, only to find that it has dried up and they do not have the refreshment that they need to continue their journey and, potentially, the battle. A troop that might have appeared to have the resources for victory could easily find themselves facing defeat simply because they do not have the water that they anticipated. Eliphaz is exactly like this in that Job saw him come with his companions and anticipated words of consolation and comfort, only to hear an unfounded, accusatory diatribe.
Job challenges his comforters on two counts. Firstly, he did not ask them to come nor did he pay for their services; secondly, he did not look for them to deliver him from his enemy of from God. He is happy for them to teach him in a way that shows where he has failed so that he can correct his ways; he appreciates the value of right words even if they are not palatable, what he does not appreciate is empty speeches that make spurious accusations without foundation. He is not alone in this, he points out that it would be true for anyone. There is only one clear exception to this in that our Lord listened to many false witnesses lay in accusations that they could not verify, yet He did not answer a word.
Job turns the accusation on the three companions by pointed out that they are acting like people who destroy the fatherless and lay a snare for their friend; they have no thought either for helping the weak or for maintaining the bonds of friendship. It is interesting that Job accuses all three although only Eliphaz has spoken at this stage. This may be an indication that we are only reading a summary of the arguments, or it may highlight the fact that the two companions give evident support to Eliphaz as he speaks. Both ideas are likely to be true; the record appears to retain the main thread of the arguments that the main bring, without necessarily recording every word that he spoken. It is, however, equally true that all the arguments of the flesh will appeal to man in the flesh even if any particular individual would emphasise one specific aspect of those arguments. Job challenges the men to look him in the eye and say that he is lying because he knows that he would not be able to disguise any lies that he spoke in his current condition. He moves on to a further the statement of self vindication as he suggests that they could not expose iniquity in him because he is fully aware of the danger of sin. While this may be true in general way, only the Lord could make this claim absolutely.
What sort of friend are we to those in need?

Memory Verse 'Teach me, and I will hold my tongue: and cause me to understand wherein I have erred', Job 6. 24
January 9.	Job 7. 1-21
The Frailty of the Flesh.
Job now acknowledges the weakness of the flesh; every man has his appointed time on the in the same way as a servant serves his master in the hope of release or a hireling looks for the reward from his service. Job looks at his life as it is now and sees only the prospect of months of emptiness and nights that weary him. As he lies down to sleep, it disappears from him and he is left to toss and turn through the night until the dawn comes. His flesh is full of worms and covered with dust while his skin is broken so that his appearance is horrible for those who look at him. He is left with no hope but rather a life that flies by without anything being accomplished; he cannot anticipate any prospect that his circumstances will improve.
He now goes on to consider the reaction of men; those who once knew will not look at him any more because of his appearance and even those who do look at him cannot see the same person as they did before. This is evident from what Eliphaz has already said in that there is no way he would have spoken as he did to Job before he came into his distress. Sadly, this is all too true for many of us in our experiences. We see someone who appears to be in a shameful state and we assume that they must have done something to bring this about. Certainly, there are people who have no desire to work and earn a living, but there are equally people who may find themselves attacked because they are in the wrong place at the wrong time. Sadly, there are people in a similar situation to join who have lost everything through no clear fault of their own, yet we often treat all as if they were in the same situation. We need to be wise in how we deal with people, even those who appeared to have no desire to work may have a reason why this is true which could be addressed.
Job speaks of the despair that death brings because it is an end of everything that we know, so he will not remain silent as long as he is alive. He turns to address the Lord directly as he raises a plea for an explanation of all that is coming upon him. He has the idea that the Lord is watching him and calling him into account, his thoughts give rise to dreams of the night and visions in the day that leave him with a desire to die rather than to live. He cannot understand why the Lord would treat him in this way, he does not have a concern that sin should be judged, rather his issue is that he appears to be judged for something of which he is ignorant and this does not appear to be just to him. He is aware of his own sin but he knows the Lord as a Preserver or Saviour of men, so what he is facing in this life appears to contradict what he understands of the Lord. He ends his speech with an accusation that the Lord will not forgive and take away his iniquity, so Job will be left to die and the Lord will not find him.
The way in which Job speaks is easy for us to criticise, yet it is equally easy for us to emulate and we do not have the excuse that Job has, namely that he is passing through an experience which is uncommon and he does not have a revelation of God that is complete enough to deal with this. He would certainly know about the flood, but that was judgement against wilful iniquity. This is certainly not true in the case of Job
Are we judging life by time or eternity?

Memory Verse 'I have sinned; what shall I do unto thee, O thou preserver of men? why hast thou set me as a mark against thee, so that I am a burden to myself', Job 7. 20

January 10.	Job 8. 1-22.
Bildad's First Answer.
Bildad now answers Job using the arguments of historical reasoning. He starts with a condemnation of Job which could easily be paraphrased as telling him that he is speaking rubbish and even lies which have no substance. His reason is that God will always be just and will always give a just verdict, but he fails to recognise that this is not the place to consider the justice of God in that not every circumstance in life will meet the demands of justice. If his assertion were true, we would have to anticipate that there would never be a miscarriage of justice and, in particular, no innocent person would ever be condemned.
His first suggestion is similar to the one that Eliphaz has already made that his children must have sinned against God and he has judged them for their sin as a warning to Job that he must turn, seek the Lord and plead with him for mercy. He follows this with the statement that if Job were pure and upright, God would certainly deliver him from the trouble in which he finds himself and would make his way prosperous. This is an assertion which has no foundation in fact or experience, yet it is a suggestion which is regularly raised by people who suggest that trouble in the nation comes as a result of turning away from the path of obedience to God or that material prosperity is an evidence of spirituality. The Scripture is abundantly clear that there is no correlation between our natural circumstances and our spiritual condition.
Bildad suggests that Job should look at the testimony of history in order to verify what he has said, he then qualifies it by pointing out that he must go much further back than their own personal experience, which is no more than a shadow. It is likely that he is alluding to the flood and the judgement of God that came at that time on a world that was full of iniquity. He is certain that the record of history will prove that sin leads to judgement and the sinner will not prosper. He uses some graphic illustrations to make his point although he does not raise any direct historical incident nor does he highlight any sin in the life of Job which means that he is worthy of such judgement from the hand of God. As always, he is speaking in a way which appeals to pride because it means that he must be a better person than Job. This is why people are so often reluctant to accept the truth of the gospel, it means that they must accept their own guilt and the fact that they are no better in the sight of God than any other person.
As we read the accusation of Bildad, it is clear that he is using a common technique of debate, which is especially useful if there is no substance to the argument. The basis is that "if you throw enough mud, some will stick". By using many illustrations, he gives a multitude of examples which have no relevance to the matter that is under discussion, but they are designed to convince the hearer that he has already made the point and is only illustrating it. By the time he finishes his examples, the intention is that the hearer will have forgotten what was said at first and will assume that something substantial was included. We need to beware of this because it is a technique that false teachers will be use to disguise the lack of credibility for the error that they are propagating. Sadly, many will listen to their words, here are a few statements that are true in the right context and fail to recognise the true nature of what is said and, in many cases, the inherent danger that it brings.
Are we careful to judge rightly?

Memory Verse: 'Doth God pervert judgment? or doth the Almighty pervert justice', Job 8. 3
January 11.	Job 9. 1-21.
Job's Response to Bildad.
Job now responds to Bildad's condemnation; he does not need anyone to tell him that he is not just in the sight of God, his problem is that he does not know what he can do about it. As we recall the opening verses of the book, we remember that he is a man who brought offerings to the Lord consistently in case of sin that has been overlooked, he certainly does not need to be reminded about the serious nature of sin, but if the offerings do not answer, he does not know what he should do more than this and, like Eliphaz, Bildad has completely failed to address that question.
Job goes on to the folly of trying to argue with God because he knows that he would not be able to answer one out of a thousand questions that God could ask him. Apart from the wisdom of God, he also appreciates the strength of God which means that there is nothing in creation that could withstand Him. He speaks of God removing mountains, overturning them, shaking the earth and commanding the sun and stars not to shine. It is interesting that he does not speak of the moon which is scientifically accurate because the moon does not shine of itself, it only reflects the light from the sun. While the words of Job may be general in their character, it may also be that he is speaking directly about the time of the flood, which would be a direct answer to Bildad because he would be calling on the events of history before their life.
Job recognises the impotence of man in that God can go past him without him even knowing that God is there, if God decides to act, there is no helper that can withstand him, so Job is without hope in this respect. Such is the greatness of God that, even if Job might think that he is righteous, he would not there to plead his cause in the sight of God but rather he would plead for mercy in the way that someone who is guilty might plead with the judge.
Job shows the extent of his despair when he states that, even if God had answered his call, he would not believe that God had really listened to him because he is suffering so greatly. He speaks of being broken with a tempest, which is not an unreasonable statement in his circumstances, but then he goes further as he suggests that God has multiplied his wounds without any reason and does not even allow him to take breath. Here is the evidence that multiplying words will always lead to sin; it is always good advice for us to think carefully before we say something and only to say what we can be certain is true. We are no different to Job, in that very few would manage to maintain the degree of accuracy that Job shows in his speeches, but this does not mean that we cannot learn from the mistakes that he makes.
Job glorifies the character of God as he speaks of the impossibility for a man to answer to God; God is far greater in strength, He is sovereign in all His ways, He is so pure that any words which men may speak will only condemn them, the perfection of God is such that any claim from a man like Job would soon be discredited, Job recognises that he cannot know his own soul, so it is impossible to make the claim that he is perfect because God may always point the finger at something that Job has overlooked. Sadly, while Job glorifies God in some respects, he speaks in a way that makes Him appear to be austere and harsh.
Do we try to reason with God or accept His Word?

Memory Verse 'I know it is so of a truth: but how should man be just with God', Job 9. 2
January 12.	Job 9. 22-35.
Job Continues.
Job now falls into the trap that many people use in arguing that they can be no God, he sees how everyone is treated the same as far as this life is concerned, he assumes that God is happy to look on and see the innocent condemned and the earth fall into the hand of the wicked. He assumes that God must allow the judges to be deceived so that they pass an unjust judgement, ending with the common plea that if this were not true of God, He would intervene to stop it from happening. There is a fundamental flaw in this logic because it ignores the reality of eternity; it may appear that the wicked prospers in this life, but he will face a day of reckoning when he will answer to God for what he has done. This is why it is important to make all our judgements on the basis of the divine perspective, we can easily be discouraged if we expect to see every situation dealt with according to our timescale and our judgements but God sees things differently. It may be that someone who is guilty of a sin which appears great in our eyes will wake up to their true condition and repent, so they may be eternally saved. Equally, someone who may appear respectable in our eyes could be on a course of blatant rebellion against God even though they are living a morally upright life. Any of these things will be known to God, but may not be apparent to men.
Job now considers how his condition appears to him. His days are passing quickly and there is nothing of any value coming from them; he could try to forget all that is happening to him and comfort himself but he is afraid that, if he does this, he will fail to understand what the Lord wants to teach him in the circumstances. This in itself would be a sin against God. It is a good example for us when we are faced with times of suffering, because the Lord would not allow them unless he has a lesson to teach us. It is important to recognise the faith of Job at this stage, he still has a wholehearted desire to please God in his life even if he is ignorant of how he can do this. He has faced with the sad thought that everything which he has done might be in vain because he is wicked in the sight of God. He is not suggesting that he will turn away from God, but rather that there is nothing to gain by following a path which only brings judgement from God. He could do everything that he knows to remove the stains of sin, so that he is as pure as it is possible for a man to be, but his situation suggests that the Lord will simply expose the shortcoming so that he has gained nothing by this.
Job now considers the possibility of speaking with God because he is only a man and has no way to meet with God either in his own person or by means of a mediator who could bring the two together so that they could come to an agreement as to how Job could proceed. Here is a contrast with the position that we have today because we have the assurance that there is a mediator between God and men, the man, Christ Jesus, and we have a solid foundation on which that mediation can take place because He has given Himself as an ransom for all. We are accepted in the sight of God on the basis of the value of the work of Christ alone. Job pleads with God to take His rod away from him, so that he is not terrified. Once again, we can look at the cross and we can see the One who bore the rod so that we do not have to fear the rod of God. As far as Job is concerned, he has no way in which he can speak to God or any will represent him in the presence of God. Let us never forget the immensity of our privilege in Christ.
Do we cast doubt on the judgments of God?

Memory Verse: 'Neither is there any daysman betwixt us, that might lay his hand upon us both', Job 9. 33
January 13.	Job 10. 1-22.
Job's Answer Continued.
Job now pours out his complaint to the Lord, he is weary of his life and speaks in his bitterness of soul with a plea for God to show mercy by explaining why he is suffering in this way rather than condemning him to the suffering. As Job looks on, it appears that God is taking pleasure in oppressing him and showing favour to the wicked. He realises that the days of God are not like men and that He does not see in the way that men see, yet He appears to be treating Job in the way that men treat others.
He now pleads with God to appreciate that he is not guilty of wilful sin against God and that no one can deliver from God. He has made man, yet now He seems set on destroying a man like Job, whom He has made. Job is no more than something which was made from the clay, he has no power at all to resist whatever God may choose to do to him. He is like milk that has been poured out and left to curdle like cheese.
Job now moves on to consider all that the Lord has done for him he is clothed him with skin and flesh held together by bones and sinews, He has set him up with a life which has been marked by the favour of God on him, Job has enjoyed the preservation of God who has kept him throughout his life up until this time when the affliction came on him. Job has no doubts that God is fully aware of all that he has done and that he can verify the defence that Job is offering; this is what raises such doubts and concerns in the mind of Job. If he thought that God might be unjust, he could understand a little of what is happening; if he had been unfaithful, he could understand the wrath of God falling on him. As far as he is concerned, he has lived a life which has put God first in every detail, yet he is still passing through a trial which is unrivalled in his experience.
Job now shows his appreciation of the greatness of God again because he acknowledges that it is a fearful thing to live in rebellion against God and, even if he does what is right to the best of his ability, he cannot own acceptance in the sight of God. He is certainly not guilty of pride in thinking that he has a moral right to stand in the presence of God, all he can do is plead for the Lord to hear and to show mercy in his affliction because it is growing and he is us helpless as a man who is being hunted by a fierce lion. It appears that God is witnessing against Job and growing more angry as every day passes, yet Job is in total ignorance of the reason for this treatment. The speeches of his companions have offered suggestions which are clearly not applicable in the case of Job, but no one has suggested an answer that resonates with him.
Job renews his plea that he might have been left to die even before he was born into the law, he is looking at his life and it seems completely pointless. If someone had asked him before his affliction started, he would have pointed out the blessing of a life that was lived for God when everyone else was turning away. He could have been raised up as an example of the benefit of living a life in the fear of God, but now he appears to be nothing more than a witness to the folly of such a life. He asks that God might leave him alone to enjoy the last few days of his life before he goes into their and everything that he appreciates in this life will be past for ever. He speaks later of a coming day when he will see his Redeemer in the flesh, but he does not appreciate this as yet.
Are we prepared to be exercised by trials in our lives?

Memory Verse 'If I sin, then thou markest me, and thou wilt not acquit me from mine iniquity.', Job 10. 14
January 14.	Job 11. 1-20.
Zophar's Answer.
Zophar, the third of Job's friends now offers his first answer to Job's problem. He uses the strongest language of the three in his condemnation of Job, yet he never offers any logical reason as to why Job should listen and accept what he says. He asks with four questions which could easily be asked of himself and his companions far more readily than of Job. As with the others, the questions are true in their right place, but he cannot give any reason why they should apply to Job.
The first questions relate to a multitude of words and full of talk, a valid question if it were not for the fact that the majority of Job's words were simply asking for clarification because the earlier two men have raised accusations without any explanation. In this respect, the question could easily have been directed at either of them. While Job has allowed himself to be tempted into offering a defence which fails to give due honour to the Lord, he is the only person who has suggested anything of real substance in what he says. For all his words, Zophar has actually allowed himself to be deceived by an excess of words and talk that does not have any foundation in reality. The reason is that that have all assumed that Job must know why he is guilty so they refuse to accept that any suggestion that Job may be ignorant of his sin is dismissed. This leads Zophar to his next accusation which is that Job is guilty of lies and mockery. Rather than accepting what Job says and trying to explain the reason, they dismiss his plea as a lie. Certainly, Job has protested that he is innocent of any wilful sin, but he has not said that he is without any sin. 
After accusing Job of lies, Zophar starts his speech with an accusation than is a lie in itself, Job knows that he cannot be pure in the sight of God and he has stated this on more than one occasion. All he wants is for someone to tell him where he has sinned. Zophar then proceeds to plead for God to speak and to expose the sin of Job; he fails to see that this is exactly what Job himself was asking, he twists the words that Job speaks from a genuine desire to know where he has sinned into a subtle defence on the basis that the failure of his companions to expose sin proves his innocence. While there are people who would use this form of defence, there is nothing about Job to suggest that he is one of them.
Zophar speaks about the impossibility of knowing God and  searching out all that God is but he does it in a way that implies that he has , at the very last, been more successful than others in this pursuit. While he is using human reason, he is using a circular argument, in that he assumes that Job's predicament means that he must be guilty of sin  he has to do is to confess the sin, but he completely fails to address what the sin is because, he effectively argues, it is self-evident that Job is guilty. He offers Job a prospect of deliverance and blessing if only he would be prepared to confess his sin. While it is not stated directly, the likelihood is that all three men would all unite in claiming that Job is guilty of following a form of religion which is fundamentally wrong. They may have a different perspective, but they expose that reality that every form of natural reason and religion will always lead to a path of enmity to the truth of God. While they speak of sin and failure, it is always in someone else, the speaker will not accept his personal guilt. If he can argue that a spiritual man is guilty, it is so much better because it salves his conscience.
Are we guilty of generalisation that loses the truth of what has been said?

Memory Verse 'Canst thou by searching find out God? canst thou find out the Almighty unto perfection', Job 11. 7

 January 15.	Job 12. 1-25.
Job's Answer to Zophar.
Job starts his reply to Zophar with sarcasm. He summarises the attitude which they convey as men who believe that they have a monopoly on knowledge. He then goes on to point out that they have not said anything different to what Job himself knows, the question which is at the basis of Job's complaint and which they have failed to address is why is Job faced with this in his this specific experience. He will be more than happy to correct any faults as long as someone can show him where he is wrong and what he needs to do to correct it. Sadly, these men have done nothing to address this.
Job now turns on his fellows and points out the character of their accusations. He is like a man who is mocked for no reasons, despite the fact that he is calling on God. They scorn him,but they cannot expose any failure. He speaks of himself as just and upright; this may seem to be a proud claim, but we do need to remember that it is what the Lord says to Satan, so it is a fair comment as far as the record is concerned. He has been true to what he knows of God. In contrast, he finds himself scorned by men who are living at ease. He can see robbers who appear to prosper, he can see men who provoke God living in safety, God appears to provide for them without any reservation. All of this clearly contradicts what his comforters have been suggesting. They have not managed to rise above the thinking of the animals and fish in their speeches, they have only suggested ideas which can be understood by all. Job cannot conceive that any would doubt that there is a God Who is behind all that he has seen, what he cannot grasp is why this is the case.
Job points out that we hear and test what is said and we taste what we eat with the mouth. We expect that a person will behave more wisely as he grows older and will understand things which he could not understand in his younger days, but the Lord transcends the ways of men. He can break down what the wisest of men will build, he can shut up a path and no one can open it up. He can withhold water and dry up the land or He can send it like a flood that overturns the earth. There is no one who can defy God, He will overcome men in the strongest attribute.
Job now looks at everything that men can boast in and he recognises the way in which the Lord can bring it to nothing. The wise counsellor or the judge will be left to fall, if kings try to defy Him and bind those whom the Lord wants to free, the bonds will be broken and the king will be bound. The princes and the mighty will be unable to withstand His power, while the trusty will be unable to speak and the aged will have no understanding. While the three men have spoken about the greatness of God and have suggested that it is a clear sign that Job must be guilty of some sin which transcends others because he faces such affliction, Job recognises that the Lord is Sovereign and He does not answer to any.  These men have made accusations which are based on a completely false foundation which does not stand the test of experience. This is important for us to realise. We need the greatest care to ensure that we do not go beyond what the scripture reveals in our statements. Even if we say something that appears to be logical in human reasoning, it does not mean that it is true when we deal with an Infinite God. This is where Job's companions failed in all their arguments.
Are we trusting in God or men?

Memory Verse 'Who knoweth not in all these that the hand of the LORD hath wrought this', Job 12. 9

January 16.	Job 13. 1-28.
The Justice of God.
Job now continues with the plea that he has seen, heard and understood all that the three men have raised in their arguments; they are only expressing the thoughts that he has already considered, but they leave him with the problem that he cannot understand what he may have done that has brought this trouble on him. His desire is to speak with God and to ask Him to explain what is happening. This is not so much of a proud boast that he could argue with God as a simple request for an explanation of what God is doing. As Job has listened to the three men argue, all he has heard is lies that are based on the assumption that he must have sinned rather than an explanation of what is happening. The three men would be better not to say anything than to speak in the way that they do because they only expose their own folly. In addition, they refuse to listen to what Job says or dismiss it as lies for no reason. They claim to speak on behalf of God, but Job challenges them to recognise what would really happen if God exposed them for what they were. He would reprove them because they are guilty of judging by appearances. When Job says that they accept persons, he is referring to the fact that they are looking at the appearance of Job and assuming his guilt; this is even more serious than judging by appearances with someone that we do not know, because they knew Job before the affliction and would never have thought to raise these allegations. Sometimes we may have to make a judgement as to how we treat someone and we need care not to expose ourselves to danger, but when we know the person there is no excuse.
Job now calls on his friends to be afraid because they have thought to speak on behalf of God without His authority to do it. They have forgotten that they are no more than bodies of clay; he asks them to let him speak and face the consequences of what he may say, not because he will speak irresponsibly but because his trust in the Lord meets that he believes the Lord will respect what he is saying, even if he may appear to be taking his life into his own hands. He is prepared to trust in the Lord even if the Lord kill him, but he is not prepared to sacrifice what he understands of the ways of the Lord as he has followed them to satisfy his friends without reason. He is sure that the Lord will save him, but that He will not accept hypocrisy; although he does not say this, it is clear that this is how he views men who claim to be his friends but only condemn him without cause.
Job now asks for Lord to hear what he has to say; he has set his argument in order and he asks that the Lord will not terrify him, but rather will listen and will give an answer to what Job is asking. He pleads for the Lord to tell him what he has done; he uses three words to describe sin, twice speaking of offences while the other two words both have the idea of deliberate rebellion against God. He is not averse to the idea that he has failed, he sincerely wants to understand where he has failed so that he can correct his ways before God. Instead of this, God appears to be like an enemy who will not listen. Job is no more than a leaf that is tossed by the wind or dry stubble; the Lord appears to be calling him to account for evil, possibly rebellion from the days of his youth, but he has no way to escape because he has left like a man with his feet in the stocks to be consumed like a moth-eaten garment. We can rejoice in the assurance that we have a throne of grace where we can obtain mercy in time of need.
Are we as ready to see sin in ourselves as in others?

Memory Verse 'He will surely reprove you, if ye do secretly accept persons', Job 13. 10
January 17.	Job 14. 1-32.
Death and Resurrection.
Job now looks at the reality of the brevity of life; he uses the contrast between a flower and a tree and recognises that a man is like a flower which is cut down and disappears, yet the Almighty God takes note of man and calls him into judgement. As Job thinks about this he sees the impossibility that a man in his sin could ever be clean in the sight of God. This is a true appreciation of the character of God, unlike men who think that God might judge by their standards and overlook sins which are less serious than others. The man who knows God recognises that there is no such thing, every sin is a violation of what is right which brings harm to others.
Job asks why it should be that God has determined the life of a man, but He does not leave him alone to complete his life. He compares the life of a man with a tree which may be cut down, yet it can still bring back to life again if the root has not died.
Job sees the picture of a man who dies and the does not rise again as long as the heavens and earth continue. It is clear that Job has some idea of resurrection, even if it is not a full revelation of all that the Scripture has revealed since his time. He can only anticipate a day when the heavens and earth come to the end of their appointed time and men will be raise to answer to God.
Job pleads with the Lord to allow him to lie in the grave where no one can touch him and only to be raised when the time of judgement comes. We do not know where he has learned the truth of resurrection, but it is clear that he has some appreciation although it may well be that what he has heard has been corrupted from the original revelation that God would have given to man. Job is not afraid of meeting God; many will listen to what Job says and suggest that he is guilty of pride, but the spiritual man will understand that Job is only laying claim to the promise of God by faith. We have a full revelation of the gospel in the New Testament, but there is every reason to believe that Job's confidence is entirely based on the same foundation insofar as it had been revealed in his day. The Lord pointed out that Abraham rejoiced to see His day, that he did see it by faith and that he was glad as a result. Given that Job is roughly a contemporary of Abraham, we have every reason to believe that he might have the same revelation. The contention of his companions is exactly the same contention that the believer today faces when the unbeliever suggests that they are guilty of pride for claiming that they know their sins has been forgiven. What Job cannot understand is why the Lord should choose to call him into account now.
He considers the portion of the dead; even the mightiest are like a mountain that comes to nothing or a rock which is removed. They are worn down like stones or washed away like plants when the flood comes; it does not matter how secure they may appear, the Lord can remove them in an instant. He may bring up sons, but they are left to live their own life and he does not know whether they come to honour or to shame. All that he does not is the pain that comes as the flesh suffers and the mourning that he endures when he sees the sorrow or the death of others.
Are we living in the assurance of the resurrection of the saints?

Memory Verse 'O that thou wouldest hide me in the grave, that thou wouldest keep me secret, until thy wrath be past, that thou wouldest appoint me a set time, and remember me', Job 14. 13

January 18.	Job 15. 1-19.
Eliphaz's Second Answer.
Eliphaz now comes back with another answer which appeals to the testimony of history, but he starts with a totally unfounded accusation against Job. He accuses him of speaking empty words and making speeches which have no impact on the hearer. This is pure hypocrisy in that the accusation is evidently true of the way in which Eliphaz himself has spoken as well as his two companions. He goes on to accuse Job of showing no fear for God and turning away from prayer. It is clear as we read what has already been recorded that Job was a man of prayer who feared God, so the accusation is false as well as being unfounded.
He now suggests that Job has condemned himself out of his own mouth; this is true in that Job has admitted that he is not perfect, but it is certainly not true in the implication behind the words, that Job has wilfully rebelled against God and refuses to admit it. Job's problem is that he does not understand what the Lord expects from him.
Eliphaz now reverts to argument based on history, specifically on the relative ages of the four men. The main force of his argument is that Job is no older than Eliphaz and his companions, indeed he is younger to such an extent that Eliphaz claims they are older than his father. The implication of this is that Job could not possibly know as much as them unless he has had a revelation from God which he has kept to himself. What they are not prepared to accept is that Job is following the example of Noah which we know from the Scripture was the offering that the Lord accepted from the hand of Abel. In this respect, he does know the secret of God but he certainly has not restrained the knowledge, rather Eliphaz and his companions, along with the majority of mankind, have by now chosen to set aside the pattern that God established and to follow their own way.
The pride of man is clearly seen as Eliphaz continues; he accuses Job of letting his heart run away with him and refusing the consolation that God wants to give; he acts like a man who dismisses what others say with a wink to indicate it has no value. Sadly, what Eliphaz refuses to acknowledge is that he and his companions are guilty of doing exactly what he accuses Job of doing, both in that they are speaking words which have no foundation, and in that they will not listen to Job but dismiss his words without reason.
He now point out the complete depravity of man. As often happens in the speeches, he is true in what he says but the significance of his words is completely different to the literal meaning. When he asks whether man could be clean or righteous in the sight of God, he says it in a way that shows he believes himself to be exactly that character; when he says that God does not put trust in His saints, he speaks in a display of authority which claims that God has entrusted him with this message. This is something which we see regularly with men in the world, they will say that no one is perfect, but deny that they are a sinner. The pride and deception in the heart of man means that he will see the faults of others while failing to see his own. The Lord speaks of this when he tells us to remove the beam from our own eye before we try to take a mote from our brother's. Eliphaz now promises to show all that he has learned from his own experience and all that he has heard from others
Do we judge by appearances rather than in truth?

Memory Verse: 'Hast thou heard the secret of God? and dost thou restrain wisdom to thyself', Job 15. 8

January 19.	Job 15. 20-35.
The Curse of the Wicked.
Eliphaz starts his current exposure of what history teaches with a generalisation that does not stand scrutiny. He states that the wicked suffers pain continually and the oppressor is the subject of sudden death. This shows the complete folly of Eliphaz because it is easy to see that there are many people who would be termed wicked, yet they do not suffer just as there are many good people who do suffer.  Equally, the oppressor may live to old age while many people are innocent victims of death either by violence or by accident. There may be some statistical validity in these assertions, although the parameters would be too vague for a clear analysis, but they certainly could never be applied as a fixed rule of life in the way that Eliphaz tries to do here.
Eliphaz now draws a picture which we would all like to think might be true, but it is a complete fabrication. Certainly, we might like to see the oppressor brought down in fear and left to suffer the consequences of his evil ways, but this is not guaranteed. It is true that men tend to overstep the mark because they become proud in their thinking, but this is not an inevitable consequence of defying God in their lives. In most cases, when it does happen, it is a direct result of human folly even if it may be that the hand of God is at work behind the scenes to allow this. Eliphaz is guilty of fitting his observations into his own framework rather than learning the lessons that the events of life would teach him. There is an element of truth in the picture that Eliphaz draws, because the oppressor will typically make himself fat at the expense of others and he will then take his ease in a way that leads him open to surprise, but this is neither certain nor is it a direct intervention of God. The error of Eliphaz is that he tries to understand every detail in terms of the divine hand, he does not allow for the fact that God may, and frequently does, leave men to their own devices and allow events to take their natural course. Job has already highlighted the fact that his companions will not accept, which is that if God did intervene directly, no one would be able to stand before him because all are sinners. The same folly is seen today when men decry sin, demand that God intervene or use His failure to intervene as a reason not to believe, but refuse to recognise that they are also guilty in the sight of the holy God. It is only natural reason that assigns degrees of sin, God sees sin as sin and demands complete cleansing.
Eliphaz now continues with the description of what he sees as the end of the sinner. He paints a picture of a man who lives in does not places that no one else would inhabit, who loses everything that he had and faces a fire that will consume him. It is easy to see the life of the devil in this because the picture has some clear parallels with the description of hell, so the devil suggest is that this is what hell is really all about, then often proceeds to expose the error as if he were showing an error in the word of God rather than an error in the conception that he has raised of what the Bible teaches. This is something which he does frequently, so we need to be careful to keep to what the Scripture says, not any ideas that men have raised that do not agree wholly with the Scripture. We should always be open to correction as far as our own understanding is concerned, because no one has a perfect appreciation of Scripture.
Are we careful to avoid the pride of condemning others?

Memory Verse: “For he stretcheth out his hand against God, and strengtheneth himself against the Almighty.”	Job 15.25

January 20.	Job 16. 1-22.
The Plea of Job.
Job now turns to his companions and rebukes them for the way in which they have spoken. They are only saying what he has heard many times and he is dismissed them because they are of no value in comforting someone who is passing through a time of severe distress. While these three men may think that they are helping, all they are doing is adding to the affliction without offering anything of any value. Job himself is just as capable of making the speeches that they have made, he already knows everything that they have raised but, if he were in their position, he would speak in a way that offered strength and comfort in their grief as far as he was able. As it is, he does not receive any help for himself whether he speaks or whether he restrains himself. He is weary because of what he is suffering, apparently at the hand of God although we know it is the devil behind it, and his companions have only serve to increase his isolation. We can appreciate times when we think it would be nice to see a friend from the past, only to meet up with them and find that things are so different that we wish we could revert to the memory of the past. This is exactly how Job feels at this time.
Job now speaks of two, possibly three, things which witness against him. The speech that is designed to comfort, at least by profession, has only served to reduce wrinkles, a word that suggests cutting down or destruction. It may be that this is what he sees as the witness against himself, but it is also likely that he is pointed out that the man whom claims to be a comforter has actually become an accuser. The final witness is the state of Job himself who has become so thin as a result of his trial that it is evident to all how greatly he is suffering.
Job's enemies have wasted no time in taking advantage of the situation. They have torn him, gnashed on him, mocked him, abused him and united in their enmity against him, but the saddest part for Job is that God appears to have handed him over to these men. It is bad enough to suffer as he does or to see wicked men prosper, but now he is faced with the appearance that the God in whom he trusts is content to look on while this happens. Sadly, it shows a lack of appreciation on the part of Job, even if it is also a natural response to the circumstances in which he finds himself.
Job now continues in a way which shows how he is allowing his earlier appreciation of the character of God to be corrupted. He speaks of God as if he were willing to hand a man over to his enemies for no reason. Job was content, not bringing any contention others, but he thinks that God has shaken him up, surrounded him with enemies and shown no mercy in the way in which Job suffers. He is left as an object of shame to all around him, the speeches of his companions are only a reflection of what everyone says about him. In a very short time, the man who was the first person to turn to in trouble or when advice was needed has become a man who is despised and treated like an outcast, even worse than a common criminal. He adds that this is not for anything that he has done, for he has a pure conscience and rests in the assurance that, whatever men may say, the Lord knows and He will vindicate His servant. This is a plea which needs to be taken in its context, Job is certain that he has done nothing to warrant the hatred of men or the wrath of God in such severity, he is not suggesting that he has been perfect in every detail of his life as his accusers will suggest again in the same way as they have done already. He just wants someone Hogan plead on his behalf in the presence of God.
Do we condemn or comfort?

Memory Verse 'But I would strengthen you with my mouth, and the moving of my lips should asswage your grief', Job 16. 5  
January 21.	Job 17. 1-16.
Job 's Plea for Understanding.
Job now pleads for his friends to recognise the situation in which he finds himself; there is nothing appealing about him, his breath smells, his days are worthless and the grave appears to be ready to consume him. Here is a picture of total despair, he has nothing to anticipate and he is an a state which will only attract condemned from those around. Sadly, his only companions are those who mock him and provoke him, nobody offers any consolation at all. All he can do is plead for someone to stop mocking and to enter into an agreement with him.
Job recognises that these people are placing themselves in a dangerous position; they are speaking without any understanding and inviting the wrath of God on themselves. If only they would listen to the things that they have said and the judge impartially, they would understand that their own words have condemned. Sadly, all they are concerned about is flattering the people whom they think will bring the greatest advantage to them not recognising that they are laying a foundation which will not stand the test.
Job reviews his own position and sees that he has become an object of contempt for even the lowest of people; the tragedy that has overtaken him and his family means that no one would listen to him whereas once he would have been their first port of call. His sorrow is so great that he cannot see properly for tears and every part of his body has wasted away.
Job does recognise that those who fear God will not act in the way that he is condemning. The upright will be astonished that any could behave in this way, innocent men will stand against the hypocrisy, the righteous will not be turned aside and the pure will grow stronger and stronger as they resist the temptation into sin. This highlights the contrast between men's thinking and God's; men listen to wise answers that sound plausible even if they have no foundation, but the wisdom of God will be seen in a character that is consistent with the character of God. The wisdom of this world is empty, it offers nothing of any substance but the wisdom of God builds up those who heed its warning. This leads Job to condemn his accusers with their lack of wisdom. What they say may sound plausible and it will appeal to the flesh, but it has no value because it is based on a foundation of lies. If they want to be a help, they need to ensure that they only speak things which are true and edifying.
Job continues to speak of his despair as he looks at his life and sees that everything has been lost. He is as good as dead even if he is physically alive, every plan that he had made has been brought to nothing because he has no means to be able to accomplish all that he desired. He is left in total confusion so that night and day are effectively the same as far as he is concerned; he is awake at night when he should be sleeping, that he cannot do anything in the daytime because his eyes are dim. He may be in the body, but is only expectation is the grave and death, beyond this, he sees the prospect of corruption and the worm destroying the body. If any speak to him of hope, it is folly because it is evident that he has nothing to look forward to except the time when he will rest in the dust. It is easy to criticise what Job says, but most if not all can remember times when they have thought, if not spoken, in the same way.
Do we judge by appearance or on a righteous basis?

Memory Verse 'The righteous also shall hold on his way, and he that hath clean hands shall be stronger and stronger', Job 17. 9
January 22.	Job 18. 1-21.
Bildad's Second Reply.
Bildad continues with an answer to Job's last response. It is clear that the tone of the discussion is becoming more heated as each answer is given. Bildad ignores Job's plea and calls for him to stop arguing. Rather than listen to what Job has said and take note, he accuses Job of treating them like animals of no reputation. The accusation is false as Job has already explained exactly why he is upset by their words. The issue is that Bildad and his companions have completely failed to address any issue of substance, but they expect Job to change his ways simply because they said it. There are many examples of similar attitudes in the world today; often, those who stand for the truth of God are despised by our world that has an agenda which sees the denial of God as its priority. The world's religion, philosophy and science are all based on the desire to promote materialism and man at the expense of God. Bildad now continues with what appears to be blatant scorn; he appears to imply that Job has brought his pain on himself by his anger, completely ignoring the fact that any anger which Job may have shown has arisen from a total lack of sympathy on the part of these three men. Bildad continues with the mocking questions as to whether the earth will disappear or the locks be removed simply because Job has suffered in this way. If he is honest, he would admit that, of the four have spoken, Job is the last of whom this accusation could be made.
Bildad now goes on to reiterate the suggestion that Job is guilty of rebellion which leads to his life being taken. Once again, he clothes his accusation in pictorial language with multiple images to convey what he is saying; as is often the case, the multitude of words and images that he uses are a cover for the fact that there is no substance in what he says. His argument is based on the common idea that any act of wickedness will automatically bring a commensurate judgement, but Job has already answered this by pointing out the many examples where experience teaches something completely different. Frequently, the wicked prosper while the upright suffer. This is clear to any who are prepared to take an unbiased view, but Bildad is typical of many religious people who will promote their own ideas and ignore any evidence that may contradict them, even to the extent of suggesting that the suffering is evidence of an outward show which is not a reflection of the heart; this is exactly the accusation that Job faces here.
Bildad continues with a description of the fear and torment which he claims will come on a man like Job for his wickedness. He draws the picture of a man who falls into every trap, who is a prey for robbers, who lives in fear from every side and the prospect of nothing but destruction; he will lose everything that this world can offer as his house is destroyed, his memorial is lost, he is chased out of the world and left without any family to carry on his name. While the imagery is vivid, we only have to review history to see how many wicked people have left a mark which has not been purged; history is littered with evil rulers and even common criminals who are remembered for despicable acts.
Bildad ends with the assertion that this is the lot of the wicked, an ideal that men would love to prove, but which ignores the reality of sin and its effect both on the individuals and on those events which are most clearly remembered.
Are we guilty of prejudice rather than justice?

Memory Verse 'Yea, the light of the wicked shall be put out, and the spark of his fire shall not shine', Job 18. 5  
January 23.	Job 19. 1-21
The Complaint of Job.
Job reiterates his rebuke to the men who came to comfort but have become accusers. He points out that they are breaking him with their words because they reproach him and cut themselves off from him yet, for all their words, they have not said anything that has exposed any sin in the life of Job. Once again, he is not suggesting that he is pure, nor is he unwilling to listen to anyone who might expose his sin; his concern is that he is being accused without any substance in the accusation.
Job now highlights the reality that these men are simply taking the opportunity to exalt themselves at his expense, using his sufferings as an excuse to condemn him. He is well aware that God has allowed the circumstances to come on him and now he finds that he has nowhere to turn. He may call out to God but he does not receive an answer, he may try to follow the path that he believes he should, but the way is closed off. He has been left without anything in which he can boast and with no hope of any relief. When the book began, we were given a picture of Job as a man who prospered under the hand of God and who had been careful to return thanks to God and to live in a way which showed his appreciation of God. Job now sees himself as a man who is the object of an attack from God which leads him with no possibility of escape. We have an insight into the circumstances, but without this we can understand why Job speaks as he does; there are very few who have not faced trials in their life which caused them to think that God is their enemy, even if you have faced such a severe trial as Job and had as much reason for thinking in this way. We also have the benefit of the record here which shows something of the battle that may take place behind the scenes.
Job now goes on to highlight a third aspect of his affliction, he has been deserted by all of his family and friends. He lists brothers, acquaintances, relatives and his closest friends among those who have walked away from him in his time of testing. This should come as a solemn warning to us, there is not one of us who can possibly judge another with absolute certainty, there is not one of us who can be certain that we will not face a severe trial in our life, so it behoves us to show compassion to those who face such trials even if we may have reason to believe that there could be sin at the root of their circumstances. We are all prone to sin and unless we recognise this, we will never be able to help fellow believers who do fall into sin. The circumstances here are far worse in that we have every reason to appreciate that Job had given no reason for suffering in this way but was rather a man who feared God and was respected by the people. 
The final description of how far men have turned away from him is seen when he states that his servants ignore him and his wife will not even take pity on him for the sake of their children. He is in such humiliation that young children mock him and people who benefited from his favour have become his enemies. He is clinging to life by a thread, yet these companions refuse to take pity on him and show him any mercy. He turns to plead with them to take pity because God has brought him into such distress and he has no way of knowing what he can do to escape from his affliction; sadly, it is a plea that has never touched the heart of these proud men who belittle him.
Are we more ready for self-justification than self-examination?

Memory Verse 'He hath put my brethren far from me, and mine acquaintance are verily estranged from me', Job 19. 13
January 24.	Job 19. 22-29.
The Confidence of Job.
Job now highlights precisely what these three men were doing; they were acting as God and judging him in a way that only God could judge to such an extent that they made him feel as though the reason for suffering as he did, at least as far as they were concerned, was so that he could be exposed for his error although they had not managed to highlight what this sin was.
Job now answers with one of the most glorious assertions of faith in the Scripture. His desire has been fulfilled because the truth of his words will resound through eternal ages. If his desire had been fulfilled to the letter, the words may have been lost, the book they have been out of print and even the rock may have been eroded; it may appear trite, but if this were the only reason for such a book it would have been worthwhile because the truth that Job states is the core of the revelation of God.
He starts with the assurance of a Redeemer who lives, this is the truth which stands him in good stead when he is faced with such a trial; it does not matter how severe the trial may be, he knows with absolute assurance that his God will outlast the trial, so he will be preserved however much he may suffer. This is the foundation of faith for all generations from Abel until the Lord returns in glory, which is the assurance that Job expresses in his next statement. The believer must not be occupied with the things of this life, even the most severe of trials such as Job faces here will be more than recompensed by the glory that comes to the believer when the Lord returns. We read of severe trial, we read of devastation that will change the appearance of the earth, but we can be absolutely certain that the day is coming when our Lord and our Redeemer will stand on the earth in all his glory. These statements highlight the confidence that Job has in his Lord and his God. As a result of this, he can add the assurance that, while his body may be destroyed as far as the eye of man is concerned, he will be raised bodily to see his God and nothing can prevent this from happening. If a man like Job: rejoice in such assurance, how much more can the believer today rejoice with the added assurance that our Lord has already passed through death, risen back to life and returned into heaven itself. Job was well aware of sin which raised a barrier between man and God, we can see God's answer vindicated in the person of our beloved Lord. He will see Him for himself not another. We perhaps cannot be certain whether Job is resting in the assurance that, when he dies, he will be raised himself, or if he is thinking that the One Whom he will see will be none other than his Redeemer; both statements are completely true. When we are raised, the person who is raised will be the person who was laid in the grave, there is no reason to believe that we will fail to recognise one another, indeed it is rather the case that the Scripture indicates that we will recognise those whom we did not even know in this life. Equally, the One Who will stand on the earth will be our Redeemer God and Lord Jesus Christ.
Job now ends with a plea for his fellows to consider their standing; he is in no doubt about his security but he has every reason to fear that they are heading for the wrath and judgement of a holy God. They will not admit it, but they have taken a position which opens them to the most severe condemnation in the sight of God. 
Are we living in the certainty that our Redeemer lives?

Memory Verse 'For I know that my redeemer liveth, and that he shall stand at the latter day upon the earth', Job 19. 25

January 25.	Job 20. 1-29.
The Answer of Zophar.
Zophar tells us that he is quick to answer Job, a statement which clearly shows he is not prepared to listen and weigh up what has been said. He says that he has heard the answer, but he is equally quick to ensure that his own understanding is given more importance than a consideration of what Job may have said. Once again, he appeals to history in a way which clearly uses only those parts which agree with his own philosophy. What he says may sound good, but it does not reflect a true appreciation of what happens. When he starts, he reiterates the things that he has already said, even if he does proceed to expand on it with more illustrations which are equally flawed. He only makes one assertion of any consequence which is that history teaches us that the wicked will quickly be brought into judgement and suffer under the hand of God. There is a second assertion which is implicit in what he says, that this only happens to the wicked. This second assertion is, in fact, the basis of his accusation which he details against Job. In reality, both assertions are false. There are many wicked men who prosper until the day of their death, so the explicit assertion is clearly false, there are also many good men who suffer far more than the wicked as far as this life is concerned, Job is a clear example of this. Once again, the reality is that what motivates Zophar here, as well as his companions, is the pride that refuses to accept that they might be wrong and the sinful the light that men take in condemning anyone who exposes their own failure.
As he continues, Zophar begins to paint a picture of evil which no one would condone; at this time, he speaks in a general way although it is implicit that he believes Job is guilty of this form of conduct. He has now moved on to a new level of condemnation in that he begins to speak of matters which no one would argue with as if it were proven that Job is guilty of such sin, although no one has been able to demonstrate any example of such behaviour. He speaks of men who oppress the poor and take away his house for their own possession and says that they will not enjoy the benefit of what they have done. Clearly, this is a valid concern if it were true, but we have every reason to believe that Job would be the first to condemn such conduct. We need to be careful in the present day because it is possible to act in a way which comes from the same root as this, yet it is condoned in society because men, in their wisdom, call it by a different name. One clear example is that, while the law of God condemned charging interest, many businesses make substantial profits in this way. It is not that a person is wrong to earn a living, the sin is when he does it by taking advantage of the poor for his own ends; this is extortion in the sight of God. While Job has clearly been prosperous in his dealings in the past, it is clear that he has done this in the fear of the Lord and in a way that honours God. 
Sadly, the picture that Zophar draws is one which is often heard in the world today by men who argue for what they term equality; these arguments regularly suggest that no one should be rewarded for any achievement, because those who have failed to attain that standard may feel that they are being undermined. What we should do is ensure that every person is appreciated for what they contribute. We can ensure that within the companies of believers where we meet, we demonstrate practically the truth that every person has received a gift from God through the Holy Spirit which the Lord desires to use His glory.
Are we motivated by our own understanding or the Word of God?

Memory Verse 'That the triumphing of the wicked is short, and the joy of the hypocrite but for a moment', Job 20. 5
January 26.	Job 21. 1-17.
The Equality of Men.
Job answers Zophar's speech with a plea for him to listen carefully to what he has to say. The three men have consistently made the most common error in such situations: they have determined what they believe the problem is, so they are not prepared to listen to anything that Job may say. Whenever he speaks, they answer him according to what they think he is going to say without listening to what he actually says. This brings a challenge to us in that we need to avoid making this mistake when we speak with people. We should be known as people whose ears are open to hear what they have to say and who will answer their questions, not the questions that we think they ought to be raising or may be raising. Unless we do this, we will never be able to speak freely with people because they will quickly realise that we are not listening to what they say. Job summarises their attitude here as one of mockery that takes no account of anything which he may say.
Job begins by asking them to consider whether he is speaking like a man who is only interested in justify himself to his fellow men. If they are honest, they will recognise that he is speaking as a man who understands that he must answer to God and, because his fear of God is so great, he trembles at the very thought that he may speak in a way that is not appropriate.
He answers the direct challenge of Zophar by pointing out that what he has said there is no resemblance to what is observed on many occasions. He sees a world in which the wicked live to an old age and increase in power to such an extent that they see their own children following in their footsteps. We are not given any timescales, but it is likely that these events would have occurred at a time when Nimrod or his children were exerting their influence over the world. It may be that this led directly to the division of the earth when men built the tower of Babel, but there is reason to suppose that Nimrod and his family might have asserted their authority in the east where Job was found.
Job continues with the description of the prosperity and ease of the wicked which ends with a total defiance of God; this is the significance of the description of Nimrod, a mighty hunter before the Lord, he was a man who lived in open defiance of God and was only interested in promoting his own honour. Job summarises the attitude of such men when he says that they say to God, "depart from us". It is these evil men who have no desire to understand what the Lord expects from them, but rather follow their own evil ways for their own ends. They defy God, even if they speak of him as the Almighty. The very language should be enough to make any thinking man shudder; if we speak of someone as the Almighty, it is clear that they are far greater than the speaker, yet they choose to think that they can ignore what He asks. The reason is that they know that they will not be able to live as they wish or, if they do, they will not prosper in the way that they do by following their sinful path. It appears to be this statement which Elihu will take up later as if it were Job's own attitude; while he is not guilty of the same excess as the other three, it is still clear that he is not truly listening to what Job is saying. Job very clearly dismisses this attitude as something which he would not accept, but he still asks whether God does judge the wicked in this life or distribute sorrows as a measured judgement.
Do we demonstrate the fear of God in our lives?

Memory Verse 'Wherefore do the wicked live, become old, yea, are mighty in power', Job 21. 7

January 27.	Job 21.18-34.
The End of the Wicked.
Job now continues with the description of the end of men. Certainly, the wicked will be called to account and they will be like stubble in the face of the wind or chaff in the face of the storm; they will have no strength at all to withstand God when he calls them to account, but they will know what God is doing because it will be evident for all to see. He may have boasted in everything that he had accumulated in his life, but he will have no pleasure when his life is cut off and he is left to face God empty.
Job now moves on to consider the folly of trying to teach God. It is God who judges the highest of men and even angels, no one has any right or power to contend with Him.
Job looks at the death of man and points out that the way in which a man dies has no consequence once the body is laid in the grave. One man could die in the full vigour of his strength without any moment of illness and certainly no indication that his life is about to depart; another may die in abject sorrow and be completely unable to eat comfortably, in many cases this will be a protracted illness which appears like it will never end. As soon as their breath departs, they are both left with dead bodies to be laid in the grave in exactly the same way. The manner of death gives no indication of the judgement of God, every man will stand equal on that day.
 Job now turns to his accusers and exposes the thoughts of their heart as they have spoken to him. They have effectively said to Job that his situation is consistent with wickedness rather than with nobility; his house is the house of the wicked not the house of a prince, so they have concluded that he must be a wicked man. Job points out that the judgement of God is reserved to its set time, so the wicked will answer in that day. More than this, the wicked will answer God to his face, they will not be left to face circumstances which could be misinterpreted. There are many situations today which may be open to question as the circumstances of Job should have been in his day. Often, like Job's companions, men are quick to pass judgement in a way that suits them. It is likely that Job has stood as a testimony to the ways of God, which will never please the flesh. When he faces a trial of this nature, men who have been reproved by his testimony will quickly use it to undermine that witness which condemns them in an attempt to justify their own conduct. Sadly, all that they are doing is appeasing their own conscience so that they do not feel guilty, but the result is that they will continue in their path of sin until God calls them to answer to Him directly. The wicked may think that he can escape from the judgement of man, but he will be brought down into the death and he will remain there as just another man. When he has gone, every other man will continue despite his death in just the same way as there have been multitudes who lived before him without any reference to his life. It is good for us to have a true appreciation of our place; there is nothing wrong in living in such a way that we are missed or that we have left a legacy which will benefit others, what we must recognise is that when we are removed, others will take our place; the only One Who remains unchanged is God Himself. What Job's companions have failed to acknowledge is that there is a judgement which will follow this life and that then is the time when we will all have a true perspective on the events of this life, there false that is because they refuse to acknowledge eternal reality.
Are we living for time or for eternity?

Memory Verse 'do ye not know…That the wicked is reserved to the day of destruction? they shall be brought forth to the day of wrath', Job 21. 30
January 28.	Job 22. 1-30.
Eliphaz's Final Answer.
Eliphaz now gives his final answer to Job. He sets out with words that are malicious as well as being completely unfounded, but sadly he is an example of the way in which men will decry anyone else in order to promote themselves. As always, he mixes the truth of God with blatant lies. He starts with five questions most of which no thinking person would deny; he does this in a way which implies that Job may be guilty of suggesting that he does not believe them, no doubt hoping to undermine anything that Job may say without any genuine regard for the truth. Certainly, no one can add anything to God by their wisdom or their righteousness, equally God will not hold back His judgement for fear of any man, neither will He join with others to judge as this would compromise His own judgements.
It is now that Eliphaz turns to blatant lies as he accuses Job of behaviour that no one would condone, but which is clearly not true of Job in light of what the Scripture has said about him. Job would be the first to condemn those who took a pledge for no reason or who took clothes from those who had nothing. He would have been first in line to give water to the weary and bread to the hungry. He would not favour men simply because of their standing, whether it be power or honour, neither would he send the widows and fatherless away empty and broken, yet Eliphaz accuses him of failing in all of these respects. Here is a man who has allowed his own wisdom to cloud his judgement in such a way that he cannot even recognise a blatant lie. It clearly illustrates the principle that Paul writes about to the Corinthians when he says that the god of this world has blinded the minds of them that believe not. They have chosen a deliberate path of rebellion against God and the result is that they cannot now see when the error of their ways is clearly exposed. Eliphaz continues with the accusation that this is what has caused Job's trouble and that it is based on an attitude that God does not take any account of what he is doing so he can get away with whatever he wants; it is clear that nothing could be further from the truth as far as the character of Job is concerned in the eyes of God.
Eliphaz now sets himself up as an example of how someone should behave, he says that what has happened to Job should be a cause of gladness for the righteous and mockery for those who are innocent of such actions. This shows the full extent of the evil heart of Eliphaz, yet it is an attitude which is often reflected in the world today and we can all be guilty of comments which come from the same root of pride. He makes the empty plea for Job to acquaint himself with God and to listen to what the Almighty will say to him. Here is the folly of a man who promotes himself, puts down any who may expose his folly and uses his own lies to vindicate his sinful attitude and actions. His speech could easily be summarised in the words, "you are suffering so you must be wicked, I am prospering so I must be right". He will face a rude awakening when he stands before God and understands how completely he has been deceived. In reality, his words expose the fact that he has become his own God, he does what he thinks he may and as long as he prospers, he believes that he has been vindicated, so he will not listen to any who may suggest that he could be wrong in his attitude.
Are we enjoying the peace of God which passes all understanding?

Memory Verse: “Acquaint now thyself with him, and be at peace: thereby good shall come unto thee.”	Job 22.21

January 29.	Job 23. 1-17.
Job Seeks for God.
Job now speaks of his bitterness and the weight of the burden that he is bearing as he suffers. He has listened to all that Eliphaz has suggested, but he has not answered the simple question, How can Job know what God is saying to him? Apart from the obvious falsehood in what the men have said, none of them have made any suggestion as to what Job needs to do before the Lord will be satisfied with him. They may have made accusations in a general way, but they have not given any indication about specific details which need to change.
Job speaks of his desire to speak with the Lord and to hear what the Lord will say to him. He speaks of standing before Him, but fails to recognise that no man can stand before God and live. He speaks of ordering his cause, but fails to understand that the Lord could answer any question that he may raise. Certainly, we can understand that he wants to know what is happening, but faith will rest in the assurance that the Lord is right in what he does at all times. He is right to think that the Lord has more interest in strengthening him than in condemning him, but he still needs to recognise his own sin as it appears in the sight of God. We may think that we are doing what the Lord desires, but we all need to recognise that our best efforts are flawed in many ways.
Job now goes on to speak of the way in which he is searching for God; he looks in every direction: ahead, behind, on the left and on the right, but he cannot find God even if he is certain that God knows the way he takes and He will purge the dross so that he comes out like gold. This is a truth which every believer can claim; Peter takes up the idea as he writes his first Epistle and speaks of the trial of faith that the believers endure being more precious than gold that perishes; even the finest gold will become marred and ultimately will be consumed, but the believer has the promise of an eternal inheritance, so the trials of this life should ensure that the reality of eternity becomes more precious to us.
Job now speaks of his character; there is an element of pride in what he says, but we also need to understand that there is an element of perplexity because he cannot understand what is happening. We can easily judge him and say that there must be failure in his life at some point, and the Lord will expose this as we come to the end of the book, but we also need to understand that he has every right to look at his life and say he has done what he knows of the commandment of the Lord; we have no reason to doubt his assertion that he believed obedience to the word of God was more important than feeding his body. What he is learning, and what we must learn from these events, is that the Lord will allow tests in our life to draws closer to Him so that our faith is strengthened and our appreciation of Him increases.
Job is troubled because he knows that the Lord is working to His own purpose, God does not answer to anyone, so Job is afraid that  there is nothing that he can do to escape. He can see that God has softened his heart, which is not a cause for complaint, but he is still troubled even when he comes before God with tears. We have the advantage of understanding what Job is going through before the events unfold, as well is being able to face trials with the confidence that comes from learning of his experience.
Do we genuinely accept the weakness of the flesh in us?

Memory Verse 'Neither have I gone back from the commandment of his lips; I have esteemed the words of his mouth more than my necessary food', Job 23. 12
January 30.	Job 24. 1-25.
The Ignorance of Men.
Job now speaks about the blindness of men as they ignore all that God is doing. He asks how it is possible that they cannot see the way in which He is working His purpose at all times. He knows all that these three men have said; he has seen it and rebuked it in the past. Their accusations are baseless. We cannot be certain whether they were men who knew Job personally before the calamity came or whether they were acquaintances who only knew him by reputation. What is certain is that they have made accusations which are completely false and which anyone who knew Job could refute, if they were ready to stand up for him. Sadly, the prejudice of men is such that they would not face the condemnation which would come on them if they were prepared to speak in defence of Job. It does not matter how well they know him, men will shy away from a person in the condition in which Job is found because they know that the majority of people will automatically assume that he has done something which merits such judgement or, possibly, he has failed to do what he should to escape from the judgement. Most will not recognise the principle that these events may happen to anyone without being any reflection on their character. It is something about which we need to take care, because many godly saints have suffered as a result of such prejudice. Job continues with the description of these men and the way in which they oppress . They remove the landmark that separates their fields from their neighbour's so that they take possession of his land, they take their possessions with violence for their own food, they remove the means of support from the needy and take advantage of everyone else for their own benefit. As he continues, he describes men who leave others to sleep on the mountains or among the rocks because they refuse to give them clothing or shelter. The tragedy of their actions is seen as they make oil and wine for themselves at the very time when they refuse even water to the needy. While all this happens, there is no evidence of God intervening to judge them; the result is that they go still further in their sin, rebellion against things that they know to be right such as killing the poor and needy, stealing in the night, committing adultery in disguise so that no one recognises them and taking houses that they desire for themselves under the cover of darkness. They are so evil that the morning becomes like the shadow of death because they are in fear that there sins will be exposed. It may appear that they get away with all their evil actions, in many cases there is no retribution, but their conscience will not allow them to forget all that they have done.
Job now moves on to describe the end of such men. He recognises the principle that sin will always find us out, even if we may appear to prosper for a time. Their memory will be like the water that comes and disappears like the snow that is melted by the heat. Even their mothers will not want to be associated with them and they will be left to die in an open shame. It may be that the sinner appears to prosper, he may be able to hide his fears when his conscience convicts him, but God is watching every circumstance and He will call to account in due time. He will use the power of the mighty to bring about his destruction, when God acts, no one can be certain about their standing because He sees everything and He will call all men to account in His own time. Job challenges his hearers to expose any flaw in his argument, he has answered in a measured way without prejudice of the other men.
Do we answer folly with more folly?

Memory Verse: “Why, seeing times are not hidden from the Almighty, do they that know him not see his days?”	Job 24.1.

January 31.	Job 25. 1-6.
The Final Accusation.
Bildad now brings a final speech against Job, but he does avoid the temptation to issue further false accusations. He makes eight statements, mainly by way of rhetorical questions, each of which is perfectly true in itself, but none of which are of any value for Job in his distress. This is something against which we need to guard although it is also a characteristic of what Paul describes as itching ears. It is easy to listen to teaching which is perfectly true that does not have any bearing on our lives when we are in comfortable circumstances, such teachers will be in demand; it is far more important to ensure that we pass on what the Lord has to say so that His people are built up and corrected where this is necessary.
The first statement of Bildad is that dominion and fear are with God; this is perfectly true, but it is also what Job has acknowledged from the beginning. It does nothing to answer the questions that Job has raised. It certainly highlights the fact that God has a perfect right to do as He pleases and that no one can challenge Him, but it does not explain the basis on which He is acting in this situation. Bildad adds a secondary statement indicating that God makes peace in His high places, which is true but still going nowhere in explaining the circumstances that face these men.
Bildad now highlights the greatness of the power of God in that His armies cannot be numbered and His light rises on every man and in every place. Once again, this is a perfectly true statement, one which should strike fear into every heart, yet the full significance of the statement appears to be lost on the three men who have accused Job in such a way as this book of records. If these three men had really thought that God could send His armies against them and that He could justify this by listing all that they had done, they would have been far more cautious in the accusation is that they levelled at a man like Job. Sadly, they follow the pattern of many who acknowledge the truth of God with platitudes that may be true but do not impact their lives.
Bildad now raises two questions about the holiness of God which he answers for himself. He asks how a man can be justified or how he can be clean in the sight of God when even the moon and the stars are not pure. The statement is perfectly true insofar as it goes, but it neglects that aspect of God which means that He still wants the best for men. In this instance, the answer is that God will uphold His honour by providing the means for them to be put away and man fitted for His presence. This is exactly what Job had acknowledged throughout his life as recorded in the opening verses of the book. It is what he acknowledged further when he raised the note of assurance that he was certain that his Redeemer is living. We rejoice in the assurance that the final answer is provided by God when He did not spare His Son, but gave Him up for all who would believe. We all acknowledge that man is no more than a worm in the sight of God, but we can still rejoice in the assurance that this is the God who has set his love upon the sons of men to such an extent that His Son would speak of Himself as "overblown and no man". Today, we can even appreciate that this God has promised our home for us in heaven itself, such is the wonder of His love.
Do we allow the Word of God to search us?

Memory Verse 'How then can man be justified with God? or how can he be clean that is born of a woman', Job 25.4
February 1.	Job 26. 1-14.
Worthless Advice.
Job answers Bildad with a question that summarises his concern about all the advice which he has received. There is nothing to help someone who has no power or strength of themselves, there is no advice which answers the questions of a person who is confused and they have not even addressed the situation in which Job finds himself. They have spoken, but they have not addressed him directly and they certainly have not spoken on behalf of God. It may be that his reference to the dead which are formed under the waters could be his assessment of the advice that he has received. It has come from Satan rather than from God; this would certainly be a reasonable statement of the value of the advice that these men have offered. It would be typical of the ways of Satan to bring such trouble on a man and then to raise up others who will openly blame God for what Satan himself has done. This is why the Lord says that he is a liar from the beginning and the father of lies.
Job now continues in with an acknowledgement of the greatness of God in creation. It is interesting to consider how accurate his description is, allowing for poetic language and the absence of the technology that is available today. It suggests that there may have been a far greater understanding than we would generally think in those days. It is not inconceivable that the ignorance which we usually attribute to such men is really a result of their departure from God such that He gave them up to their ignorance.
Job starts with a picture of creation been stretched out "over the empty place", which is exactly what we understand by space today. Unlike most historical ideas, Job recognises that the earth does not hang on anything physical, something that science did not fully acknowledge until the nineteenth century. He speaks of the wonder that the Lord can find waters in the thick clouds and they do not burst with the pressure. Men might question what he means when he speaks of "holding back the face of His throne", but it is probably a reference to the fact that God has withdrawn from men to such an extent that only those who seek Him with a true heart will find Him. God can set a boundary for the waters, something that no man can do, yet He has established it in such a way that it will last throughout the whole of time.
Job now speaks of the power of God to override the laws of nature. We need to appreciate that he is using poetic language, so when he speaks of "the pillars of heaven", he is not suggesting that he believes in a canopy of heaven that is held in place by pillars; he is speaking of and ordered creation that follows established principles, but those laws may be changed by God for a specific purpose. This was seen most notably in the experience of Joshua when the Sun stood still for a day. He may also divide the seas, even if they will never pass the boundary that He sets at any other time; it is a warning to proud men that they are dealing with a God who can do things which are far beyond anything that they could even consider. Clearly, this is illustrated as Israel leave Egypt and the army of the Egyptians is destroyed. Either of these examples are completely beyond the power of man today, Job ends with the stars in their place, even to the extent of forming constellations. He then points out that this is just the beginning of the ways of God.
What is our understanding of the greatness of our God?

Memory Verse 'He stretcheth out the north over the empty place, and hangeth the earth upon nothing', Job 26. 7
February 2.	Job 27. 1-23.
The Condemnation of Job's Accusers.
Job now continues with the complaint that God has taken away his judgement and has vexed him. He has allowed his suffering and the accusations of these three men to embitter his soul, something which is common in such circumstances but against which we need to guard because it is dishonouring to God. Sadly, he has allowed his thinking to be clouded by the bitterness which has been encouraged by false accusations; while we can understand this, it should be a warning to us of the danger that the flesh will take advantage of in our distress.
Job now speaks with pride, even if we can understand the sincerity of his thinking. None of us should ever dare to make such a bold claim as he does, that he would not speak wickedness or deceit; it should never be something that we intend to do, but we are all aware that the best of intentions can still fail.
He continues in a similar vein as he refuses to justify the men; this is reasonable in that they have not exposed any sin in his life, but have made accusations which are blatant lies. The error of Job is that he continued to uphold his own character, rather than the recognition that he is a man who is prone to failure like any other, he speaks of his integrity and his righteousness as something which should never be brought into reproach. We can understand that he has some justification for this in light of what has already been said about him, but this does not excuse the pride of man who appears to suggest that he could not be called into question, even by God. Certainly, he has every reason to maintain his character in the light of enemies who are trying to divert him from the path of obedience to God, the issue is that he is doing this in a way that promotes himself rather than the Lord; we should all avoid such speech, even under severe provocation.
Job now continues with an accusation against evil men in general and against his accusers specifically. He recognises that the hypocrite, who does what men expect for his own profit, will lose everything when God calls him into question. It is clear that he is sincerely determined to do what he understands God wants from him and not to be guilty of such conduct he proceeds to promise that he will show what he has learned from God, even if it is really only what they should have understood already. A man may prosper because of wickedness and see his family grow, but God will call to account in the end; he is pathway will only lead to poverty and death even if he appeared to be in great prosperity. The righteous and the innocent will continue and will share in the spoils that come from the destruction of the wicked.
The rich is not exempt from troubles, he may die suddenly, he may find himself in fear for his life, he may find everything taken from him as in a tempest. God will call him to account and will not spare him and there is no escape from the hand of God when He does this, rather he will become an object of scorn for all who look on. The picture appears to be someone who boasted in all that he had and belittled those who did not have these things; as men see his plight, they will treat him in the way that he treated others. Here is an example of reaping what we sow, we need to remember this if we find ourselves in prosperity, otherwise we may face a similar judgement.
Are we ready to accept our sin?

Memory Verse 'For what is the hope of the hypocrite, though he hath gained, when God taketh away his soul', Job 27. 8
February 3.	Job 28. 1-10
The Place of Wisdom.
Job now begins to search out the question, Where may wisdom be found? He starts by looking at things which are hidden, yet they can be discovered by searching. He speaks about veins of silver and gold that are hidden in the earth yet they are discovered by those who are prepared to search diligently enough to find them. The accounts of the gold rushes would highlight both aspects of this; on the one hand, there are people who made a fortune because they found the gold and mined it; on the other hand, there are people who lost everything they had either because they were too late to find or because they were looking in the wrong place. It was no easy task to find the precious metals and they needed to be refined even after they had been mined. The lesson that Job is trying to impress on those who listen to him is that even the task of mining for silver and gold and then refining what has been mined is far easier than trying to discover the source of true wisdom. He adds the picture of iron and brass or bronze to this. These are materials which would be used to make implements for farming the land as well as weapons for warfare. Silver and gold are of little value for every day use, even if they are precious metals which have always been valued; iron and bronze are both of great value practically even if they would not attract a high price.
Job now draws a contrast with God who can see far beyond anything that man could even think to discover. He starts with the picture of the darkness which appears to envelop the whole land, yet he appears to recognise that there is an end to it. We know today that, when when part of the earth is in darkness, another part is in daylight; this is not something which men and acknowledged widely in past days, yet Job speaks of it as something which is known in his day. This may well be an indication of the way in which man's rejection of God has led to ignorance of all that God has done in creation.
Job marvels at the fact that the earth can be used to grow bread, yet fire can come out of it, no doubt a reference to volcanic activity, while sapphires are found among the stones and gold is found in the dust. He continues to think of places that not even the vulture could see and paths that even the lion's whelps or the fierce lion would not tread because they are so difficult.
Job contemplates the power of God who can overthrow mountains by their roots. It may be that this is a reference to the changes that were made by the flood and possibly, too, by the events that took place as a result of man's rebellion at Babel. The sceptic might suggest that this is no more than an exaggerated reference to an event such as a landslide, but the language that Job employs suggests something which is far greater than a simple landslide; the only reason to doubt this would be a desire to undermine the witness to what God has done in this world. Sadly, the heart of man is such that he would rather suggest exaggeration than believe the reasonable explanation which bears witness to a miracle of God.
Job testifies to the way in which God orders the water so that it cuts through rock to produce a river. He acknowledges that there is nothing hid from the eye of God.
Are we seeking wisdom from the world or from the Lord?

Memory Verse 'There is a path which no fowl knoweth, and which the vulture's eye hath not seen', Job 28. 7

February 4.	Job 28. 11-28.
The Place of Wisdom.
Job continues with an appreciation that the Lord will restrain the floods and bring hidden things to light, he follows with the force of his argument which is that there are things that only God can know and the place where wisdom and understanding may be found is among the chief of these. It is not something that could ever be bought, nor can it be discovered. Men may mine for gold or dive to discover precious stones and pearls, but wisdom will not be found in this way. Men may dig as deeply as they wish, but it will not be found; they can search the sea, but it is not there. It could not be bought with gold or silver, not even the gold of Ophir or the most precious stones; he considers all the precious metals or stones that could ever be considered and states that they would not be enough to pay the price of wisdom. Here is a true appreciation of wisdom, men often make the mistake of confusing knowledge with wisdom but the two are vastly different. Someone may have a wealth of knowledge, yet they are sometimes unable to apply it to even the simplest tasks of life; others may have very little knowledge by the world's standards, yet they use whatever knowledge they do have wisely. There is a place for both but they must not be confused otherwise the result will be chaos when people try to apply their knowledge to situations which they do not fully understand and actions which may be taken with the best of intentions actually produce the opposite result.
Job reverts to his question with the recognition that it is not something which could ever be answered by men or by any other part of God's creation. Even destruction and death can only recognise its existence without being able to offer any answer as to how it may be found. Against this background, Job recognises that the only answer is with God; He understands the way of wisdom and He knows where it may be found. Job does not say, but his language implies that his companions have failed to appreciate this truth. They have applied the various aspects of human learning in their speeches and they have tried to deduce what God is doing from their knowledge. It may be that they have a wealth of knowledge in terms of religious ritual, social relationships and historical examples but they have completely ignored the simple principle that knowledge is not wisdom. It is possible that we may consider two events and they appear to be identical, yet God may be working in a completely different way on each occasion. Even with something as simple as this, we cannot pass judgement; all that we can do, as Job has suggested earlier, is to give help and support to any who are passing through trials. It may be that there is something which is clearly against the word of God and we can advise them to avoid this, but we cannot imply that this is the reason for the trial.
As Job continues, he answers his own question with the only valid statement that we can ever give: the fear of the Lord is wisdom and understanding will always make us depart from evil. Whatever the circumstance may be, the Lord will use it to draw us away from sin towards Himself; He does not expect us to be able to explain all that happens, true wisdom appreciates that there are many situations which will only be understood in the light of eternity; what He does ask is that we should trust Him in the circumstances because we recognise that He has our best interests at heart. He also expects that we will appreciate that no situation is ever designed to give us an excuse to sin.
Do we appreciate that the fear of the Lord is the beginning of wisdom?

Memory Verse 'And unto man he said, Behold, the fear of the Lord, that is wisdom; and to depart from evil is understanding', Job 28. 28
February 5.	Job 29. 1-25.
Job Looks Back.
Job now looks back on his past life and remembers the way in which God preserved him. Even with all the distress that has come upon him, he has not turned away from God. It would be easy for him to think that his past life had been his own achievement and that these events only proved that God was not really involved in his circumstances. This is effectively what his three companions have been trying to tell him, suggesting that his past life was really are part of defiance against God who has now given him the opportunity to change. It is interesting to note that he speaks of the secret of God being on his tabernacle, in view of his answer to the question about wisdom it is clear that he has proven that God will reveal Himself to those who fear him. This was the secret of his past and he is not prepared to set this aside despite the circumstances of life. This is the evidence of true faith as it affects the life, the natural mind would listen to the advice of the three men, recognise its logic and decide that they needed to change. We need to lay hold on the promises of God even when everything militates against it because these are the only secure foundation that we can have in this life.
As Job reviews these days, he remembers a time when he earned the respect of the people. The young men would not argue with him, old men would give place to him, even the princes and the nobles would stop talking and listening to what he had to say. When he spoke, they recognised the wisdom of his words, not simply because of what he said but because he supported his words with actions that show compassion to those who were in need. The poor, the fatherless and those who had no support from any other source all knew that they could rely on Job to help them. As he recounts the way in which he treated others, it is difficult for us to think of any situation where he did not in the right way. He continues to list those who were perishing, widows, the blind, the lame as well as any needed advice. He always acted in a way that was right and just. Where we need to be careful with a list like this is that it suggests that he was trusting in his own actions rather than in the Lord. There is a very fine line between doing the things that we ought to do in the fear of the Lord and doing the same things, outwardly at least, to promote our own standing. The danger is that when we find ourselves in situations such as this, the actions which had been done for the right reasons may then become the foundation of a plea which reflects a trust in works rather than the Lord.
As he continues, there is clear evidence of pride in the way in which Job had conducted himself before the trouble came upon him. While we have to appreciate that the original actions were done in a true spirit, we also need to appreciate the deception of the heart as it takes something which is commendable and transforms it into something which is sinful. We all do this at different times in our experience, this is why the word of God encourages us to leave all matters a vindication to the Lord. We have the perfect example of the cross when our Lord Himself suffered many false accusations and did not answer a word. He, more than any other, could have vindicated Himself without any problem, He could have exposed the lies of men, He could have silenced His accusers, but He chose to commits His way to God in the certain knowledge that God would vindicate Him at the right time.
Are we content to commit our way to the Lord?

Memory Verse 'Oh that I were as in months past, as in the days when God preserved me', Job 29. 2
February 6.	Job 30. 1-31
The Present for Job.
Job continues with a review the situation in which he finds himself now. He has become so despised that he finds himself as an object of mockery even for the children of men whom he would not trusted with his dogs. He looks at their circumstances and finds himself wishing that he could have some of their strength. As he describes them, it is clear that they had become outcasts because of their conduct; they were the sort of people with whom no one would identify, yet the affliction that has come upon Job means that he faces more mockery than them. It is a sad reflection on the thinking of men to see how circumstances over which a man has no control lead to such a change in attitude. It is bad enough to consider what the three men said to Job, it is harder to understand how people could suddenly despise a man whom they esteemed at the very time when he is most in need of their help. This is especially true when the man is known for the help which he would give to others.
Job describes the extent of the mockery; it is not simply words that are spoken, they take his feet from under him, they put things in his path to trip him up and they do all that they can to make his life a misery. It is bad enough to think of all the distress that Job faces with the loss of his possessions, his family and, finally, his health; he now finds that even the basest of men are able to maltreat him without anyone showing any compassion or concern. This is bad enough in any situation, but when a man like this is treated in this way, we can only recognise the depravity of the human heart. Sadly, the same conduct is often seen when the godly are persecuted for their faith.
Job now continues with a further description of the extent of his affliction. He is in agony from his bones and joints; his clothes cling to the body because of the boils which afflict him and no one takes any notice because he is treated like refuse. Those who have come to him have only shown cruelty as they set themselves in opposition to him, doing all that they can in order to humiliate him, where they should have been trying to build him up. Instead of showing compassion, they speak in a way which encourages him to seek for death.
Job shows the contrast with his own conduct in similar circumstances. He was always ready to weep with those who were in trouble, he was upset when he saw somebody in poverty, he set an example of compassion. Now that he is faced with circumstances like this, no one is prepared to return the favour which he showed prior to his affliction. He has been forced to take a place in the darkness, away from people because he is treated like an outcast. He is in an extremity with distress, he cannot go out into the sun because of his pain, his agony is so great that he cries in the company of others his skin is black and his bones burn in the heat. His distress is so great that he cannot sing and rejoice in the way that he would have done in past days, all that he can do is to mourn with the agony both of the physical pain and of the mental affliction that he faces.
As we read Job's plea, it should challenge our heart as to how we deal with those who face similar affliction. We can be quick to pass judgement, when we need to show compassion.
Are we prepared to trust in the Lord even in adversity?

Memory Verse 'But now they that are younger than I have me in derision, whose fathers I would have disdained to have set with the dogs of my flock', Job 30. 1

February 7.	Job 31. 1-40.
The Righteousness of Job.
Job now concludes his defence with an assessment of his character. He starts with the possibility of immoral conduct and he points out that he has set himself not to look on other women so that he is not tempted. He knows that this is a serious sin in the sight of God which could justly bring the judgement of God on him. He is well aware that God is watching his way, even to the very steps that he takes. It is clear that Job has a far greater appreciation of the character of God than his companions. They have spoken of God in a way that suggests He might overlook sins that are not serious by men's assessment, Job recognises that every action is weighed by God and will receive a just recompense. He knows the danger of vanity and deceit, but sadly, he failed to appreciate the reality of Divine holiness; he fails to understand that, if his actions are weighed in the balances of God, he will be found wanting. It may be that he is the most honest man in the world, he may be open and sincere in every detail of his life, the reality is that this will not meet the standard of God. Job has fallen into the trap of justifying himself rather than giving glory to God. He has accepted the premise that he is suffering because of some sin in his life, so he tries to determine where that sin may be and this is the result. This is understandable for a man with the revelation of God that Job might have had, but we should recognise the ways of God more clearly because we have a complete revelation.
Job now looks at other sins which might have brought such retribution. He raises a number of issues which might have brought judgement; he uses rhetorical questions to indicate that these are not true in his experience. He starts by considering that he may have failed to listen to his servants, but his actions have been governed by the reality that he must be judged by God, so he is sure that this is not the case. He thinks of his treatment of the poor and states that he has always met their desires, he has never eaten and left another to go hungry, he has never allowed any to go without clothing he has always been respected as someone who would meet any genuine need when someone came to him for help.
Job now considers the possibility of harming those who have no defence, but again he ensures that he has always acted in recognition of the fact that God has given him everything that he possesses, so such actions would bring judgement on himself.
He considers the possibility that he had made possessions his God, either to trust in riches or to boast of his wealth, but again he recognises that this will only bring the judgement of God on those who act in this way.
He was careful not to curse his enemies; he always welcomed strangers into his house; he never tried to hide any failure and he certainly would not allow numbers or relationship to cloud his judgement.
Against this background, he expresses the desire that the Almighty would explain what is happening, possibly even writing a book to tell him how he should behave himself so that he does not fail again.
Job ends all his speeches with the assurance that he is not aware of any failure about which he could have done anything. This is consistent with the witness of the Lord at the start of the book.
How does our life bear up under honest scrutiny?

Memory Verse 'Doth not he see my ways, and count all my steps', Job 31. 4
February 8.	Job 32. 1-22.
Elihu Speaks.
Job's three accusers stop trying to answer because they are unable to challenge his righteousness. We are now introduced to a fifth character, Elihu the son of Barachel. He has waited until the others have all finished what they have to say and he recognises the folly of all four. He is angry with Job because he has justified himself rather than God and he is angry with the others because they have condemned Job without any justification. This highlights the error of Job, he has been so intent on vindicating himself that he has spoken in a way which effectively condemns God. It is notable that Elihu does not immediately suggest that Job has made any false claims about his own righteousness, Elihu's concern is that Job has spoken in a way which implies that he is more righteous than God. Again, he does not say that Job has stated this, his words carry the warning that we may imply something by our attitude which we would deny with our words.
The condemnation of Job's three friends is far easier to recognise in that they have made assumptions that are based on their ideas without any facts to support them. While this may appear to be obvious on this occasion, there are many circumstances where we are tempted to act in the same way. An obvious example is the assumption that someone who is homeless will automatically be a person who cannot be bothered to work. A more subtle example which is still common is the idea that suffering always derives from sin at the individual level. It is true that there would be no suffering apart from sin, but this does not mean that all who suffer are guilty of worse since than others who do not.
Elihu has been reluctant to speak because he had thought that the older men would show greater wisdom than himself; he speaks now because they have exhausted their ideas without showing any evidence of true wisdom. He realises now that there are occasions when the Almighty might give understanding of a particular situation to a younger man. He makes the reason abundantly clear, God is not going to allow men to claim the wisdom and understanding which comes from Him alone. This is important for us to grasp; we have the benefit of the word of God to give a secure foundation on which we can base our judgement, but we must be careful to test what we hear and what we say against the revelation of God. There is no reason why a young man may be unable to highlight truth which has been hidden from older men, possibly for a similar reason to what we see in this book, men are so set in their own ideas that they will not acknowledge that there might be true that is beyond their scope of understanding. In their different ways, all four men who have spoken before this time have implied by their words that the truth must be found within the boundary of their knowledge. Elihu recognises that God may reveal something fresh; the limitation today is that this will always be within the scope of the word of God so it can be tested against what is revealed in Scripture.
Elihu asks the four men to listen and to allow him to propose his opinion because he has restrained himself until such time as he cannot hold back any longer. He is going to speak without any fear of man or flattery; he shows by his language that he is motivated by the fear of the Lord, but he also shows a humility of spirit which means that he is not going to make any bold assertions which would only bring the condemnation of God on himself.
Are we prepared to hold our peace until the right time?

Memory Verse 'Then was kindled the wrath of Elihu the son of Barachel the Buzite, of the kindred of Ram: against Job was his wrath kindled, because he justified himself rather than God', Job 32. 2
February 9.	Job 33. 1-33
The Character of Elihu.
Elihu now asks Job to listen to what he has to say because he will speak clearly from an upright heart. He acknowledges that God has made him and given him life, he wants Job to listen and then to answer if he wishes. He is speaking as a man like Job, but he is speaking on behalf of God in a way that should not make Job afraid or oppress him any further than he is oppressed by his affliction.
Elihu starts by addressing Job's claim to innocence; he has made a bold claim which can never be upheld in an absolute sense. It is certainly true that Job could contend for his innocence in respect of the accusations that the other three men have laid against him, it is probably true that Job could claim to be blameless in the eyes of men, where Job has failed to view from a true perspective is that he has extended this claim in a way which suggests that God has chosen to make a show of him for no reason. There are two flaws in this suggestion: firstly, it is only of the mercy of God that any of us escape from His chastening because we are all guilty of sin; secondly, we need to understand the greatness of God which means that He does not give account for any of His actions. It is not for us to question what God is doing, we need to allow Him to reveal His ways to us. We need to a appreciate that God has a vision which is greater than ours, we must trust Him to accomplish what is best rather than strive for what we think is best for us.
Elihu now considers the way in which God will speak; He may speak once or even twice without a man realising. He may use a dream or vision when a man sleeping on his bed; He may speak, but men may not understand. He will always seek the best for man, possibly by keeping him back from a purpose which would harm him, possibly by exposing pride before it leads to destruction, certainly by restraining him when he is on a path that leads to death and judgement.
Elihu outlines how God will speak through the circumstances of life, when he brings man to an extremity so that he can only turn to God for help. Like Job, men will often not understand what God is doing because their perspective is limited. They have to wait until God sends someone to explain what is happening and to turn him into the right way. If a man listens to God, God may deliver him from the judgement and will restore him to a standing which is greater than it was before. God recognises the heart of man, He sees the desire for righteousness even if there is failure, what He is looking for is the confession of sin; as soon as a man acknowledges his failure, God will deliver him and bring him back into the light of His presence. This is not something that God does occasion, He will do it is often as is necessary as long as the individual is prepared to listen, to heed and to confess. He takes no pleasure in judgement, His desire is that man will be restored, but this has to be on a righteous basis.
Elihu encourages Job to listen and to allow him to finish what he has to say. It may be that he sees a hint that Job may wish to answer, but he asks him to give the opportunity for Elihu to justify Job. It is clear that Elihu has recognised the true character of Job, he wants the lesson of God to be impressed on his heart so that he can stand more securely in future.
Do we give God the glory in our words?

Memory Verse 'Then he is gracious unto him, and saith, Deliver him from going down to the pit: I have found a ransom', Job 33. 24
February 10.	Job 34. 1-16.
The Justice of God.
Elihu now comes to deal with the main thrust of Job's defence and he calls on his hearers to listen carefully to what he has to say and to test it. He starts with a plea that they should consider what they mean by justice and good. These are words which men will often raise, either because they want to justify their own position or because they want to undermine others. In reality, any man's view of justice and goodness will be coloured by their environment; it is guaranteed to be based on a partial understanding because no one has the ability that God has to view every circumstance in a right setting both in terms of its impact in its immediate environment and any impact it may have on other situations, whether it be different places or different times. In this respect, Elihu rightly exposes the folly of Job who has upheld his own righteousness to such an extent that he has suggested that God has been unjust and taken away justice from him. While it is easy to sympathise with Job when we consider the affliction which he faces and the accusations that have been levelled against him unjustly, we still need to recognise that this does not excuse a denial of the goodness and righteousness of God. What he has done by this is to identify himself with the rebellious and evil men against whom he has stood for so long. It is a warning for all of us that the pressure of circumstances will often lead us to speak in a way which is uncharacteristic. It also warns us not to pass judgement on others who may speak out of turn under such pressure. Certainly, what Elihu does here is commendable because he waits until the heat has passed and then speaks to Job directly in a calm way.
Elihu now addresses a second charge that Job has made against God. He has said that there is no profit in living for the pleasure of God. While it may be difficult to highlight the precise words, there are several occasions in the speeches of Job where the tenor of this statement will be found. This is a blatant denial of the character of God; it is an accusation of evil in that it suggests that God is only interested in seeing men serve Him without any thought of reward for those who do that. It is a characteristic that has been seen amongst men and has led to anarchy because those who serve realise that there is nothing to gain from obeying such a master. Sadly, the devil has used such men, when they profess to be Christian, to suggest that this is the character of God and done great harm to Christian testimony as a result.
Elihu addresses this by reminding us that God will reward every man according to their works and their ways He will be good and just in all that He does. There is no reason to think that we have anything to fear if we walk by faith in the fear of the Lord. The only reason for fear is when men live in defiance of God and choose their own sin rather than His righteousness.
Elihu now reminds us that God is the absolute Sovereign; no one has delegated authority to Him and no one has shared with Him in the work of maintaining the whole world in order. He does not abuse His position although no one can withstand Him, He can take life from any man at the moment He chooses, so we should all live in the recognition of the authority that He has over us. 
Do we recognise the Lord’s mercies in His dealings with us?

Memory Verse 'Yea, surely God will not do wickedly, neither will the Almighty pervert judgment', Job 34. 12

February 11.	Job 34. 17-37.
Right Words
Elihu now continues to expose the folly of Job; he has spoken in a way that condemns God whereas all can see the folly of arguing with a king or princes. Even the best of kings could make mistakes, but Job has chosen to argue with the God who shows no respect of person and judges with perfect knowledge and for the benefit of all.
Elihu points out that God sees all the ways of men, it is impossible to do anything in secret where God is concerned and it is impossible to hide when He calls men to account. If it is impossible to escape from God, we can also be certain that He will not be unrighteous in any judgement. He will not be prevented by the power of man because he can break in pieces the strongest and most numerous and place others in their stead. He knows exactly what they are doing and He will overthrow them at His appointed time when they do not expect it. He will remove wicked men in the sight of others because they would not listen to Him, when they oppress the poor, He will hear their cry; when He chooses to give quietness to those who trust Him, no one can trouble them, whether it be an individual or nation that may choose to oppose.
Elihu now falls into the trap of thinking that the Lord will always act in the way that men think; he suggests that they hypocrite will not reign because it is likely to ensnare the people, he fails to appreciate that the Lord may act in a way that men cannot understand so we should not apply human logic to every situation.
Elihu now considers the way in which we ought to speak to God; we need to show a humility that recognises failure and that acknowledges His right to chastise, even if we do not understand exactly why He acts in this way. While Job acknowledged sin in a general way, he insisted on his own righteousness and purity in a way that could imply that God had made a mistake. Elihu points out that what he should have done was to ask God to show where he is wrong with the promise that he would not do it again. At first, Job did shows something of this attitude although there was still a hint of blame but, as the accusations increased, he became more insistent on his righteousness and less ready to listen to the voice of God. This is good advice for any of us when we are passing through times of trouble, the writer to the Hebrews speaks of this attitude when he encourages the saints to be exercised by the affliction that comes on them. It does not matter whether the Lord is chastising for a direct failure or whether He is chastising us to encourage us to grow in our appreciation of Him, we can be certain that every circumstance of life is designed for our benefit as long as we listen to what the Lord is trying to say.
Elihu raises the question as to whether we ought to expect God to judge in the way that we choose, men of understanding and wise men will recognise the folly of such an assertion; in this respect Job has spoken without thought and has shown a lack of wisdom in his words, however Elihu is still following a similar path to the others in that he is assuming Job's guilt even though he has not identified any specific reason which would have brought this affliction from the hand of God. He compounds this by expressing a desire that Job should be tried to the end because of the way in which he has spoken. God will say later that he has spoken what is right, so Elihu has overstepped the mark in his assessment.
Do our words show a recognition of the character of our God? 

Memory Verse 'Surely it is meet to be said unto God, I have borne chastisement, I will not offend any more', Job 34. 31
February 12.	Job 35. 1-16.
The Greatness of God’s Knowledge.
Elihu now calls on Job to consider his circumstances from a right perspective; he has set himself up as a righteous man in a way that implies that he is more righteous than God. There is little doubt that Job would have been the first to denounce such a statement in other circumstances, but the combination of his pain and the false accusations which had been laid against him mean that he has been hasty in his words. He is fulfilling the warning of Solomon that in the multitude of words that wanteth not sin. Before Job can challenge the assertion, Elihu explains that he is saying this because of the questions that Job has asked about whether there is any profit in being cleansed from sin. Job has become guilty of allowing himself to view his circumstances from the natural perspective, not from the perspective of God who sees the whole picture in terms of both time and space, something that no man is able to do.
Elihu starts by pointing Job upwards to consider the perspective of God. He is looking down from a height which no man could possibly attain; Elihu speaks of the clouds, but he could just as easily have spoken of the sun and stars. It does not matter how high we look, God is beyond our reach; the lesson that Elihu draws from this is that God is not personally affected by anything that we do. If we sin, we do not detract from the character and works of God, no matter how grievous our sin may be. Equally, if we live a righteous life, we do not add anything to what God is or what He does. We may affect others by our actions: sin will bring harm, while righteousness will benefit. What Elihu says is true in this specific context, but we cannot maintain the truth of his words in an absolute sense. When we sin, God is upset; He is angry with the wicked every day; if the believer sins, it reflects on the witness that God has left in this world. Equally, if we live a righteous life in the fear of God, we will enhance the witness of God in the world, not for anything in ourselves but because He has chosen to use men as His witnesses. 
Elihu moves on to highlight the distress that evil men may bring; at the foundation of this is the fact that they are living in defiance of God. The oppressed will cry out because of what they suffer and because they have no power to withstand the power of mighty men but none of these evil men think about God who gives songs in the night, who gives wisdom to men that is not given to the beasts or the fowls of the air. In their pride, they act as though all this came from themselves, not God. Sadly, Elihu reminds us that this may be true of the oppressed as well as the oppressor, they may call but they do not expect God to hear. Their thinking is valid even if their reasoning is not; we cannot expect God to heed our cries when they are empty calls that do not come from a heart which expects Him to respond. James raises a similar issue in chapter 4 of his epistle when he speaks of those who only ask for things that they will use to gratify their own desires, not for the glory of God. As he continues, he highlights the vanity of men who live their lives without thought of God, making plans without recognising the need to bow to the will of God, and who are happy to oppress their labourers so that their own wealth is increased.
Elihu now falls into the same trap as the other three in that he assumes that this is the cause of Job's distress. There is no doubt that he has shown an element of truth which was missing from the other three, but he has still failed to answer Job's questions fully.
Let us always remember that “in the multitude of words, there wanteth not sin”.

Memory Verse 'Surely God will not hear vanity, neither will the Almighty regard it', Job 35. 13
February 13.	Job 36. 1-16
The Righteousness of God.
Elihu now continues asking permission to show that he is speaking on behalf of God in a way that upholds the righteousness of God. This is a bold claim and one which is difficult to verify. He certainly speaks in a way that is plausible and we have no reason to doubt his sincerity, but it is still evident as he continues that he judges from the human perspective rather than the perfect knowledge that he ascribes to God. He also recognises the power of God both in terms of strength and wisdom; in many cases, only one of these characteristics is found in an individual, a wise man is often not strong while a strong man may often not be altogether wise in his dealings. We can rest in the assurance that our trust is in a God who is mighty in both strength and wisdom, so no one can defy his power neither are they able to answer his wisdom.
Elihu now begins to speak of the righteousness of God in a way that is true, yet it may not always be manifest in the timescales that we expect. He fails to acknowledge this as he speaks, so it gives a false impression of the true character of God. God will not preserve the wicked and He will give a right judgement to the poor, but this may not be seen in our lifetime. It is certainly not true to suggest that the Lord will establish the righteous like kings for ever. In reality, it is only in resurrection that a true manifestation of God's judgement will be seen. This is a clear example of the way in which something may be said which is true in certain respects, but misleading in others; in the specific circumstances here, it is out of place and harmful in that it discourages Job rather than to instruct him.
Elihu now compounds this by suggesting that, if a righteous man is unjustly imprisoned or if he suffers affliction, God will reveal the reason for it and will allow them to correct their way so that they can be delivered from the affliction. This is precisely what Job has requested on a number of occasions but he has received no answer. The way in which Elihu speaks implies that Job's request was not sincere, whereas we have every reason to believe that this is not the case. Elihu adds that, if they heed the voice of God, they will live out their days in prosperity and pleasure, whereas if they refuse, they will bring a sentence of death on themselves. This is a clear example of men understanding God according to their own ideas, rather than accepting a full revelation from God Himself. When he started speaking, Elihu appeared to be different to the other three, but the more he speaks, so the more he falls into the same condemnation, even if he is speaking in a much more conciliatory fashion. Certainly, we can learn from his manner of speech, but we still need care to ensure that we only speak what is true and what is genuinely applicable to the situation, especially if we are claiming the authority of God for what we say. As Elihu concludes his description of the end of the hypocrite, it is clear that he is only repeating the same assumptions as the others, he clearly believes that Job must be guilty of some wilful sin, although he is little nearer to exposing it than the others.
Elihu now assures Job that if he had listened to what was said and allowed God to teach him, God would have taken him out of his distress and given him liberty and abundance. It is sad to see the way in which a man who promised to be different to others has alone at a situation where he is saying the same things as the rest. How careful we need to be not to fall into the trap of human reason.
Are we prepared to accept failure in our lives?

Memory Verse 'Behold, God is mighty, and despiseth not any: he is mighty in strength and wisdom', Job 36. 5
February 14.	Job 36. 17-33.
The True Nature of Job's Replies.
Elihu now continues with the accusation that Job has fulfilled the judgement of the wicked and the result is that it has come back on him; certainly, he has spoken in bitterness what Elihu has taken the accusation too far and it is clear that he is not speaking on behalf of God because he ignores the mercy that God would show if it were possible. As far as Elihu is concerned, the only prospect now is the wrath of God from which he suggests there is no ransom to deliver. He issues what he views as a final warning for Job to repent before it is for ever too late. This is not in keeping with what the Lord has said about Job's character nor is it consistent with what He says later about the words of Job. There is truth in his words but he has failed to appreciate the fullness of the character of God, like many, Elihu sees a God of judgement not a God of mercy. Scripture teaches us that judgement is always His last resort.
Elihu now continues with some further statements which are true, but not in this context. If God acts in judgement, He will take no account of riches nor of power. It will be of no benefit to try to hide in the darkness because God will see and such men. It is God who raises men up and he teaches them if they will listen to His voice. No one can argue with God, the wise man will be quick to give honour to the evidence of what God does. The works of God are undeniable if a man is willing to look. He can do things that are beyond the power of men, no one can fully understand what He is doing, neither can they limited him to the scope of time. These are the mistakes which Job's three companions have all been guilty of doing and now Elihu does the same although possibly to a lesser extent. All four men have fallen into the trap of trying to explain what God is doing using human wisdom, Elihu especially does this at the same time as decrying such an attitude.
Elihu now uses the clouds as an example of the way in which God may work. He takes small drops of water to form clouds which can then pour out the water across the earth as He chooses. Elihu asks who can understand the way in which the clouds are spread out across the sky. The question of Elihu is still largely valid today, men can explain the principles behind the process, and they can use computer models to simulate what appears to be happening and make predictions about how this will map out later, but these are forecasts and estimates which frequently prove to be inaccurate because there are factors which they are unable to take into account. The greatness of God is seen in the fact that he is in complete control of every circumstance; He can choose to redirect a cloud for His own ends. Sometimes, men can understand and explain; sometimes it is a clear act of God which they cannot explain; we can be certain that it is always under His complete control.  He uses the clouds to water the earth in such a way that people are judged, probably an allusion to the flood although the same principle has been seen on other occasions in history in a localised way. The same clouds that may be used in judgement also water the ground so that the crops will grow and there will be food for the people to eat. As well as watering the earth, they control the light that reaches the ground so that there may be darkness at a time when they should be light. The clouds may be silent, but they may also give rise to thunder. Here is the greatness of God, using the same objects for entirely different purposes according to His own will.
Are our words marked by due reverence for God?

Memory Verse 'Behold, God exalteth by his power: who teacheth like him', Job 36. 22
February 15.	Job 37. 1-24.
The Conclusion of Elihu.
Elihu now speaks of his fear when he thinks of the way in which God speaks. He urges Job to listen carefully to His voice because it controls the whole creation; he uses the lightning and thunder as an illustration of the way in which God may shine a light and then speak to confirm what He has highlighted. While we may be able to give a physical explanation for the sound of thunder, what Elihu says is true in the sense that God has arranged a physical phenomenon to remind men of His awesome power. This is a thought which David and Paul both confirm clearly in a more general sense. David tells us that the heavens declare the glory of God, while Paul teaches that the invisible things of God are clearly seen in His creation. The fact that there may be a physical explanation for many phenomena does nothing to deny the truth that these physical laws demand a God who controls them. The clear testimony of creation is that where there is no control, there will be increasing disorder.
Elihu now considers further aspects of this as he speaks of the snow, the light rain and the heavy rain. Each of these has their purpose and He may use them to direct the ways of men in a way that they cannot deny. He can even force the beasts of the field to go into their dens and stay there. He can bring a whirlwind from the south or the cold from the north, He brings the frost and He controls where the waters reach. He can move thick clouds or white clouds as He will so that His purpose is fulfilled by them. It may be that this is an allusion to the way in which the wind destroyed the house where Job's sons and daughters, suggesting that either Job himself or his children were guilty of sin that demanded the judgement of God. We know that this is not the case, so the lesson for us here is that we must never presume to know what God is doing in the life of others. Elihu has proved himself to be no better than the other three.
Elihu now calls on Job to take the time to consider all that God is doing. He follows this with the statement which he would have done well to heed for himself, he asks whether Job knows when or how God ordered them. The answer is clearly that he does not, the lesson that Elihu is illustrated is that no one can explain what God is doing at any time because He is perfect in knowledge, so He can do things that others would not understand. If Elihu had appreciated the full significance of what he is saying, he would have been far more careful in his words and would not have presumed to speak on the part of God. Once again, there is a warning for us of the danger that we can speak words in all sincerity and which may be true in specific situations, but our words can be out of place in other circumstances so that what we intend for good actually brings harm.
As Elihu ends his description of the power of God, he speaks of the folly of trying to answer God. There is no one who can teach us what we should say, although this is qualified today in that we have the indwelling Spirit of God to help us when we do not know what to say. Certainly, of ourselves we cannot speak because our vision is limited and we can be certain that any question which we may raise will have been answered already by of God who is working His own purpose which is for the good of His own people.
How often do we consider the might of our God?

Memory Verse 'Hearken unto this, O Job: stand still, and consider the wondrous works of God', Job 37. 14

February 16.	Job 38. 1-15.
The Lord Answers.
The Lord now answers Job directly. He has given opportunity to others but they have failed and He sums up their efforts as words without knowledge that have darkened counsel. It does not matter how plausible the arguments may sound, it certainly does not matter how sincerely a man may claim to speak on behalf of God, Job has been faced with men who have started from the wrong premise, namely they assumed that Job was guilty of some grievous sin. What is notable however is that the Lord does not answer their speeches, He addresses Job directly and calls on him to answer the questions which He will put to him. Job's companions have dismissed the idea that God may speak directly to him, but now their arguments are exposed. God has been pleased to reveal Himself to men and Job has heeded that revelation. He is not perfect, but he does fear God and listen to His voice.
The Lord is now going to reveal Himself to the man of faith. This is always His way and He will frequently use sufferings as a means of revealing Himself more fully. He takes Job back to the beginning asks where he was when the Lord laid the foundation of the earth. He is emphasising that His knowledge goes back beyond the knowledge of men. The wisest of men can only speak out of their own experience and this can never compare with the Lord. Even if they tried to glean wisdom from the experience of those who went before, they can never go back as far as the Lord.
The Lord now deals with the breadth of the earth. If the Lord can go back further than any man, He has of breadth of understanding which surpasses all men because He can see every situation across the world. He knows how the earth is established in its place. He knows every detail of how it was made and how it is held together to such an extent that He can testify to a time when the angels of God sang for joy as they saw the work of God in creation, readily acknowledging that this is something that is far beyond their ability.
The  ,m Lord now deals with the question of the waters and the way in which He has controlled them so that they cannot break their bounds. He may have used the waters to flood the earth as a judgement against sin, but He has restrained the waters on many occasions so that they do not destroy beyond the limit which He has set. There is no man who can begin to restrain the waters of the sea, even the defences that men build today may be breached, but it can never go beyond the word of the Lord.
The Lord now turns to the question of day and night; He controls these events. It may be that he has established the sun and moon to rule the events in general, but He still retains the absolute authority as He proved in the days of Joshua and of Hezekiah. He uses it in judgement against the wicked, as is seen in the time of Joshua when the sun stood still so the battle could be completed. 
The sovereign power of the Lord is seen as He removes light from the wicked so that they are left stumble around in the dark. He will also break the arm of the strong so that they are powerless defend themselves. Paul takes up a similar theme when he writes to the Corinthians about the cross of Christ, reminding us that the Lord who use the weak of this world to demonstrate His power.
Let us take time to contemplate the wonders of God’s handiwork.

Memory Verse: 'Hast thou commanded the morning since thy days; and caused the dayspring to know his place', Job 38. 12
February 17.	Job 38:16-41.
The Sea, Snow and Stars.
The Lord now continues His challenge to Job by asking about what he understands of the sea. It is interesting to notice again that the Lord has raised a challenge which has stood the test of time; there is still a vast area of the depths of the sea which have not been explored because they are virtually inaccessible. It is only with remote control that much of the seabed can be explored, especially the depths of the ocean, it is certainly not something that a man could search simply by walking even with diving equipment.
The Lord links this with the gates of death and the doors of the shadow of death; this is probably because the depths of the sea are so inaccessible that the attempts to search them out will often lead to disaster. In the history of mankind, there is only One who has overcome death in His own power, that is our Lord Jesus Christ. A few have been thought to be medically dead, but have been revived after a short time, no one has been medically dead for a prolonged time and come back to life again.
The next challenge is regarding light, while men may be able to trace light, it is notable in that by different measures it appears to behave in a way which is inconsistent with the expectations that might be expected from other experiments. As men measure the distances of the universe in light years, it is quickly apparent that it is beyond any timescale that man could estimate. This does not mean that it is as old as they would assume, but rather that they cannot tell where and how it began its journey.
The Lord now considers the way in which he will use snow, hail and rain. He can use the snow and hail as weapons in a time of trouble or battle to accomplish His purpose. He can separate light, divide the course of water as it overflowed and make a way for lightning and thunder. He can make buds of tender herbs to grow in the wilderness where there is no one to tend the ground. He can turn water into ice so that the ice may sit like stone on the surface, but underneath the water remains. All this is part of His wonderful works which declare His sovereign power.
The Lord now challenges Job to consider the stars; he cannot control their movements or even explain the laws which maintain the perfect harmony throughout the universe. Once again this is something which would defy the greatest minds and the greatest computing power that this world could gather together, yes the Lord can do it all with a word from His mouth. He controls the clouds, the rain and the lightning in a way that men cannot understand.
The Lord now challenges him to consider where wisdom and understanding originate. This is one of the questions that evolution cannot explain; these are things which are not limited to the purely physical realm because the mind of man is far more wonderful than even the greatest computers that men could invent.
The chapter ends with a challenge to consider the way in which the Lord has given lions and ravens the ability to hunt for their food. Men can never match the skill of the lion as it hunts for its prey. It will wait in its den until the right time, it will go out secretly and hide until it sees the prey, only then will it move swiftly to capture it before it escapes.
Are we careful to recognise the glory of God in His works?

Memory Verse 'Have the gates of death been opened unto thee? or hast thou seen the doors of the shadow of death', Job 38. 17
February 18.	Job 39. 1-18
Power over the Beasts.
The Lord now challenges Job with some of the natural events of the animal kingdom. He starts by asking about animals given birth. He lists the wild goats and the hinds, animals which would be difficult to follow whether, as with the goats, because they can reach places that men cannot reach or whether, as with the hinds, because they hide themselves and move so quickly. In either case, the Lord knows every detail so that He can tell precisely the moment when they will bring forth their young. Unlike men, he has given their young the wisdom to survive from a very early age, so they are able to go and not to return to the mother.
The Lord now considers the wild donkey which can live in the wilderness where there appears to be nothing to support life. He does not need men to guide him or to feed him, he ranges across the mountains and searches out any green thing which he may be able to eat. He has no place alongside others, whether it be men that the domesticated animal might rely upon for food or whether it be the companionship of other animals, he is a lonely beast who likes nothing better than his own company, yet the Lord is with him in every situation.
The Lord now turns to consider the unicorn, again suggesting an animal with a single horn. We cannot be certain whether this was a form of horse which has become extinct over the centuries, but would have been known in the days of Job as well as, possibly, later generations. It may be that it is a form of rhinoceros. What is certain is that it is an animal which could not be tamed by men in the way that horses may be ridden or even in the way that oxen may be used to plough fields. There is clearly something wild about this animal which defies the wisdom of man to tame. The language suggests that his strength is such that he would be ideal if he could be tamed, but this is not possible, yet the Lord controls him.
The Lord now points to peacocks with the beauty of their wings or to the ostrich with its wings and feathers, yet it will not fly and it leads it takes in the ground rather than sitting on in the way that most birds would hatch their eggs. She gives no thought to the fact that they might be crush by animals passing over the ground, she acts as though they were not alone children so the act of laying the egg and hiding it is wasted. She does not have the basic wisdom that almost every other animal would have, yet the ostrich still survives, something which defies the logic of evolution which would predict that such a creature would rapidly disappear. Such is the folly of the ostrich that it does not fear the horse and his rider, even when they come to threaten. It may be that the Lord is raising this example to show that He will allow foolish to continue even when everything suggests that they should become extinct. It is answer to the arguments that have been raised already that the Lord will destroy the proud, but it is also an answer to the thinking of men today that only the fittest will survive. 
It is interesting to see the way in which the Lord uses examples as He speaks which will stand the test of time. While men may be able to answer some of the questions that He raises to some extent, the answers are limited even today. This in itself shows the inspiration of Scripture
Are we careful to learn the lessons of nature?

Memory Verse 'Knowest thou the time when the wild goats of the rock bring forth? or canst thou mark when the hinds do calve', Job 39. 1
February 19.	Job 39. 19-30.
The Horse and the Eagle.
The Lord now turns to consider the horse; the picture is a battle horse which is notable for its strength and its fearlessness. It may be that the animal in view here is not a horse as we know it today, the name suggests an animal that is swift and that jumps while the description indicates that it is strong in the neck. This would be true of a horse, hence the translation. The Lord asks if Job is able to make a horse fear because the animal in view here is not one that will turn away. This is the reason why horses have been used in battle over the centuries, they will go where the rider sends them without question even if it means that their life is in danger. The description here is certainly one which is borne out by the evidence of battles over the course of history. On many occasions, an army has been routed because the enemy used cavalry and the horses went through the ranks without any hesitation. In this context, it is an animal which is not afraid of ranks of men with swords, shields and spears set against them. The horse behaves as though the mightiest of armies were simply an opportunity to demonstrate his strength, there is no thought of fear but rather, the battle encourages the horse to greater effort. The power of the Lord is such that the animal who will defy an army, the animal who will speed into the battle without any hesitation despite the odds that may be stacked against it or the animal who will ignore the trumpet that sounds as the enemy approaches is an animal who can quiver like the weakest and most fearful of animals if the Lord speaks against it. What men cannot do with all their might, the Lord can achieve with a whisper.
The Lord now turns Job to consider the hawk; once again, the language suggests the idea of a birth that is seen as a flash of light. It is a bird that can hover in the air without any movement to attract attention, yet it can see the smallest creatures as they run across the ground and, in a moment, it will swoop to take its prey. It knows the wisdom of silence and stillness; it knows the wisdom of watchfulness; it knows the importance of speed when the time comes to move. The reference to the south indicates the wisdom of a bird that knows how to use the air currents in order to preserve its energy and to minimise any movement which might attract attention. While some may understand something of this today, it would be hidden from most, the knowledge certainly cannot be used as effectively as it is in the birds of prey, yet the Lord has designed such a bird.
The Lord now turns Job's attention to the eagle and describes how it rises up to make its nest in high places where its eggs will not be a prey. The Lord has given her the wisdom to preserve her young by living in the rock in places which are inaccessible to predators and yet she can see so far that she will not miss the opportunity to find food for her young. It may be that she will swoop to take an animal unawares and to carry back to the nest, it may be that she will see the dead bodies that are scattered across the land and will feed on them with her young. What she will not do is place the young in danger when it is unnecessary. The challenge to Job here is to answer where this wisdom originated. It is easy to see how experience may teach lessons so that, if the creature escapes from a place of danger it will take steps not to expose itself to the same danger in future. What the Lord describes here is an inherent wisdom that the eagle has without being taught. These show the excellence of the power and wisdom of God as He created life with such wisdom.
Do we appreciate the majesty of our Lord, that excels all creation?

Memory Verse 'Doth the eagle mount up at thy command, and make her nest on high', Job 39. 27
February 20.	Job 40. 1-24.
The Challenge to Job.
The Lord now challenges Job to consider the implications of the way in which he has spoken. He has suggested that he could argue with the Almighty and shown that God has not considered all the implications of what he is doing, he has even suggested that he might show that God is unjust. We can be certain from what we have read about Job that he would never say this blatantly, however it is the implication that some of his statements have given. It is a warning to us of the twin dangers firstly, that prolonged speaking will expose us to the danger of saying something out of place and, secondly, that speaking in the heat of the moment especially in answer to unjust accusations is likely to lead to exaggerations which are not true.
As the Lord speaks, Job recognises the truth of his words and immediately confesses his sin. Job speaks of himself as worthless because he understands exactly how far he has come short of what the Lord expects and, particularly, because he realises how he has denied the Lord in his words. He now realises the folly of speaking in the way that he has and he promises that he will not go any further because he knows that he has nothing to answer. We need to understand this in the light of all that the Lord says because it helps us to understand exactly what the Lord expects of His people. At the start of the book, we are told that Job was perfect and upright, at the end of the book the Lord says that Job has spoken the things that are right about God. The Lord understands the weakness of the flesh, so He does not demand perfection although He does expect soon to be confessed in the way that Job does here. What we do learn is that when the sin has been confessed, the Lord puts it away completely.
The Lord now challenges Job to demonstrate his glory or to show his power to bring down those who exalt themselves. In order for Job to understand exactly what He means, the Lord calls on him to consider an animal which is called behemoth. He was made at the same time as man, but he eats grass like the ox. He is marked by a strength that characterises the whole of his body to such an extent that he is described as the chief of the ways of God. As the Lord describes him, it is clear that this is a creature which would defy any power that is known to men to destroy it. It would appear that it is only the fact that he is a vegetarian which would allow other animals, and even man, to survive in his presence. He is able to take his ease without fear from any other creature; he could take the time to drink up a river and, such is his size and the build of his body, he has no reason to fear the attack of another creature, because they could not harm him. Even if men tried to trap him, he can break their snares with his nose. We have already seen that his tail is like a cedar, so he could defend himself from an attack from behind as well. We might read a description like this and wonder why we cannot identify such a creature today. In reality, it is easy to see that the only creatures that could fit this description are dinosaurs. Men will not accept that they existed alongside humanity in the past, yet the only way we could have such a clear description is that the animal was known to Job in his day. We are left with a simple choice of whether we believe the word of God or the wisdom of unbelieving men. There should be no contest for the true believer, it is clear evidence that the world by wisdom knew not God.
Are we guilty of questioning the ways of God?

Memory Verse 'Shall he that contendeth with the Almighty instruct him? he that reproveth God, let him answer it', Job 40. 2

February 21.	Job 41. 1-34.
The Power over Leviathan.
The Lord now continues with the description of another creature, leviathan, which is unknown in the present day, but was clearly known to Job at that time. However hard it may appear, the Lord manages to describe a beast which surpasses behemoth in terms of the way in which it defies men to overcome it. The Lord starts by describing the way in which a man who might try to capture fish and pointing out that none of these methods could ever be used against such a creature. He continues with the hook in the nose which might be used to restrain even a bullock, but it is of no value against leviathan.
The Lord now describes the folly of trying to tame the beast. He certainly will not bow to ask what is expected of him, he will not make any attempt to be at peace. Leviathan has the assurance that no one can defy his power, so he has no reason to accept that another can tell him what to do. Equally, it is utter foolishness to think that he might choose to live peaceably in the way that domesticated animals may do, whether it be to serve or whether it be as a companion.
The Lord now moves on to raise the question of whether there is any way in which a man could force leviathan to bow. He raises the possibility of using iron hooks or fishhooks, but this is clearly of no value whatever. Such is the power of leviathan that any attempt to lay a hand upon him will be the last thing that the person does, the very sight of him is enough to convince the bravest that there is no hope, while even the fiercest of men would not dare to stir him up because they would understand fully what the consequences would be.
The Lord now continues with a full description, hiding nothing of all that would make leviathan such an awesome creature that he would defy any to attack. He takes us round every aspect of the creature and describes a beast that is so well protected that it is impossible to conceive of a way to overcome it, certainly without the weapons of warfare that have only been produced in recent years. His face, his mouth and his body are all so tightly fitted together that there is no gap through which a weapon could pass to bring harm. There is no way in which even the air can pass through. If his defence is unbreachable, the power that he has to attack is enough to defy the bravest. He is marked by a shining light, while fire comes out of his mouth and smoke from his nostrils.
He does not know the meaning of fear, every weapon is useless, he can treat iron like straw and brass or bronze like rotten wood. The picture that the Lord draws gives us to understand how an army could stand against this beast and it would defy them because their weapons would bounce off him without making any impact.
As the Lord ends His description, he draws the picture of a beast that can go through the waters and can make them boil. Behemoth may have stood out among the creatures that walked on the earth, but leviathan shows a dominion which reaches to see as well. We might think that men could tempt behemoth to the water and at least escape from him if not to drown him, but leviathan is clearly as much at home in the water as on the land. The lesson that Job has to learn from these two fearsome beasts is that, while men may look on in awe, the Lord only has whisper the word and the mightiest of beasts fall. This is ultimately why these creatures are not seen today.
Do we respect the power of God?

Memory Verse 'Upon earth there is not his like, who is made without fear', Job 41. 33

February 22.	Job 42. 1-17.
The Latter End of Job.
Job now comes to a point of full repentance. He has already acknowledged his sin, but the Lord has taken him further because He has lessons for Job to learn that he would not have appreciated in any other way. His confession makes clear that his earlier understanding of the Lord has been purely things which came from hearing, now he has a personal experience of the Lord. He understands that the Lord can do everything and that He knows everything, the difference now is his appreciation of what this really means in practice. He knows that his appreciation before has been simply that the Lord is greater than men, but now he appreciates a little of the gulf between the greatest of men and the Lord. He realises that he is nothing in the sight of the Lord, so his attempts to speak on behalf of the Lord have gone far beyond anything that he really appreciated. This is important for us to grasp: we have a full revelation of God in His Word, but we need the experience of God in our lives in order to be able to speak in the right manner.
The Lord now turns to Eliphaz and commands him to bring an offering of seven bullocks and seven rams for himself and his companions, then to go to Job and ask him to pray on his behalf. It is interesting that, while the Lord condemns the three men for not speaking what is right, he adds that Job has spoken what is right. Here is a clear statement that puts the book into its context; Job may have spoken foolishly because of a limited appreciation of the Lord, but what he has said is true. His three companions have been guilty of blatant misrepresentation which threatens them with the wrath of God. The fact that Job has to pray for them not only serves to humble them, but also ensures that Job himself is ready to forgive those who have brought such distress to him. Eliphaz, Bildad and Zophar all comply with the commandment of the Lord.
It is important to note that the Lord only restores Job when he prays for his friends. This is a lesson that we need to understand if we are to be used in the service of the Lord. It is easy to say that the three men brought the wrath of God on themselves, but the spiritual man will understand the need for forgiveness, especially in the recognition that it is only the grace of God which distinguishes him from other men. It is interesting that the Lord has set this testimony on record at a time that precedes the majority of the revelation of Scripture by centuries. It is a basic characteristic of God which should be seen in all who profess His Name.
The result is that the Lord gives Job twice as much as he had before and all his family and friends from earlier times are ready to be associated with him again and to show genuine follow at all that he has faced. They each bring him a gift and the final result is that Job has twice as many sheep, camels, oxen and donkeys as before. He also has seven sons and three daughters, the same number as before. This is a witness to the truth of resurrection because the earlier children would still be his at that time.
The three daughters are named and we are told that they were fairer than any other women in the land, they also received an inheritance among their brethren, an action which is unusual, but shows the heart of Job. The length of life for Job after these events is consistent with the generations that are recorded just before Abraham.
Are we content to face the present in the assurance that the future is secure in Christ?

Memory Verse 'And the LORD turned the captivity of Job, when he prayed for his friends: also the LORD gave Job twice as much as he had before', Job 42. 10
February 23.	Psalm 1.
The Blessed Man.
The book of Psalms starts with a theme which is seen throughout the book. There are fourteen occasions where we read a similar expression to the opening of this Psalm, eleven specifically refer to individuals, one includes everyone who fulfils the condition and the other two the first two nations. This underlines the principle that the blessing of the Lord is the source of the song of the saints.
This Psalm draws a contrast between the man of God and the ungodly. It starts with three characteristics of the ungodly which will not be true of a man of God. The first characteristic is that the man of God will not follow the advice of the ungodly. It reminds us that we are in the world which is hostile to God so the child of God should be marked by a life which shows the distinction. The second characteristic is that he will not be found spending unnecessary time with those who are marked by sin. This pictures a step beyond the first phrase in that it suggests an association which will be harmful to spiritual life. The third characteristic is that he will not be found keeping company with those who scorn. This suggests someone who has become identified with those who make light of the word of God. These three characteristics were the downfall of Lot in the order that they are listed here. He saw the attraction of Sodom and its surrounds to the natural mind and went in that direction. The next record is where he has been caught up in the battle of the King of Sodom and taken captive. The final record of Lot is when the Angel of the Lord virtually has to drag him out of the city because he has taken his place in the gate with the utter immorality that was an abomination to the Lord.
In contrast the child of God will be marked by a delight in the path of obedience to the Lord and a desire to learn more so that he can please God and so that he is established like a tree by the water which continually brings forth fruit and bears leaves. He takes no pleasure in the company of wicked men which he knows will undermine his spiritual life, rather he lives in the enjoyment of fellowship with the Lord which lays a secure foundation on which his life can be built.
In contrast to the spiritual man, the ungodly fall prey to every temptation in the same way as the wind blows away the empty husks to leave the ears of corn. It does not matter how sincere a man may be, it does not matter how upright he may be in his appearances, he has no power to withstand the dominion of sin in his own strength. Beyond this, we all face the certainty of judgement and the light of God will expose the failure of man so that the ungodly will not be able to stand, even if he manages to maintain a show as far as others are concerned. Finally, there will be no place in the inheritance of God for those who are in their sin.
The Psalm ends with the summary of what is in view throughout the song. Whatever the circumstance may come the way of the righteous, the Lord knows exactly where he is and the Lord will uphold him through every circumstance until such time as He brings him into the inheritance that He has prepared. This is a work of God that nothing can deny. In contrast, the ungodly will be left without any foundation, all his works will be exposed for what they are and swept away so that he is left with nothing to show for his life.
Do we know the blessedness of a godly life?

Memory Verse 'But his delight is in the law of the LORD; and in his law doth he meditate day and night', Psa. 1. 2
February 24.	Psalm 2.
The Sovereignity of God.
This Psalm divides clearly into four sections each of three verses. The first pictures the evil of men who try to fight against God; the second, the thoughts of God as He looks down; the third, the assurance of the Son and His inheritance; the final section advises men as to the appropriate course of action in view of this.
The Psalms starts with the picture of anger and vain imagination. As far as the nations concerned, the Lord sees them fighting openly against Himself, while the nation of Israel is marked by an empty hope, in light of other Scriptures this would be their expectation that they will receive the inheritance of the Lord despite any rebellion against Him in their lives. The psalmist asks the question why because it is clearly foolishness to act in this way on either count. It is sad to see the way in which the psalm continues with a picture of unity between the kings of the earth and the rulers. They have a common desire to break the demands of God and to live in total rebellion against Him. It may be that the outward appearance varies, but the Lord sees the same in the heart of all. This is the truth that Paul outlines in detail in the opening chapters of the Roman epistle.
The Lord answers the rebellion of men with laughter and derision. He chooses not to take action immediately however this is not because He cannot, but rather because He wants to give opportunity for all men to repent. Once He has allowed the opportunity and men have refused it, He will speak in anger and demonstrate His displeasure at their actions. The first section ended with men trying to break away from God, the second ends with God claiming complete authority with the assurance that His king will reign in the place that He has chosen. Men may use whatever means they wish, whether power or intellect, but they cannot alter the purpose of God.
The Son now speaks and lays claim to His inheritance. He tells us the declaration of God which is repeated three times in the New Testament and which establishes our Lord as the final prophet, priest and king in the purpose of God. There have been many before Him for any of these offices, but they have all failed; God now brings in His final revelation and assures us that He is simply waiting for the time when He will fulfil His purpose. At that time Christ will receive the earth and all its inhabitants as His inheritance. No one will be able to withstand His power.
The Lord now calls for wisdom on the part of the leaders of men; in view of everything that has gone before in this psalm, they are one path of utter foolishness which can only lead to destruction. Sadly, the pride of man is such that he sees his power increasing and assumes that he will be able to defy any power that he may face. Men will not learn the lesson that Job learned, that the power of God, the wisdom of God and the glory of God is so much greater than men that it is pointless to raise any question in argument with Him. The only right attitude to take is to accept His claims and to serve Him with a godly fear. The result will be a joy which is tempered by the fear of failing God. The call to kiss the Son suggests the idea that He is ready to befriend all who will bow to Him. There is a warning that the alternative is to face the wrath and judgement of the Son which will lead to certain destruction. In contrast, there is the assurance of blessing for any who put their trust in Him.
Are we careful to show the reality of Divine rule in our lives?

Memory Verse 'Yet have I set my king upon my holy hill of Zion', Psa. 2. 6
February 25	Psalm 3:1-8.
Salvation of the Lord.
This is the first psalm with a title that tells us the circumstances surrounding its writing. We are told that David wrote this as he fled from Absalom so it places the psalm towards the end of David's life at a time when the Lord had saved him from his enemies in the surrounding countries and the greatest threat now came from his own family. It is sad to think that David faces such opposition, led by his own son and supported by many from across the nation. It is a reminder to us of the fickleness of the human heart. When David took the throne, the nation was in disarray and could not have withstood any attack because of the devastation that Saul had left by his insistence on defying God and seeking to destroy David. Around two years later, the nation unite to welcome David as their king which leads to nearly forty years of prosperity as the Lord delivers the nation from its enemies and establishes the throne David. After all this, they are ready to turn to the usurper and say that God cannot help him.
The psalm is now divided by the word, selah, which occurs at the end of verse two and verse four. This appears to be a call to reflect on what has been said and it is repeated regularly throughout the book. On this occasion, it marks a clear distinction between the thinking of men who suggested that God had forsaken David and the assurance of David that the Lord is his shield, his glory and his strength. The title of the psalm suggests that he was fleeing from Absalom whereas the words of David suggest that he is certain that the Lord has heard him and will answer his cry. Here is a clear contrast between the thinking of men and the assurance of faith; men look at the circumstances and make judgements in light of what they can see, faith looks to the Lord and rests in the assurance that the Lord must fulfil what He has promised. The Lord has told David that Solomon will be the next king, but this cannot happen if the rebellion of Absalom is successful, so David continues in the assurance that the Lord must hear his cry. It is important to note however that David must pray, he is not expected to adopt a fatalistic approach that the Lord will fulfil His Word without any need for us to pray. This is true for us in the circumstances of our life. We can rest in the assurance of the promises of the Lord, but we must lay hold on them with the prayer of faith.
The final section of the psalm shows the reality of David's faith. He sleeps in peace and wakes in the morning because the Lord sustains him, he is certain that there is nothing to fear from the army that has set themselves against him because the Lord will fight for him. Once again, his faith leads him to pray and to ask the Lord to do what he already knows that the Lord will do. This is not a lack of faith, it is another evidence of the appreciation that faith will continually rest in the Lord. The foundation of his faith is the evidence of the way in which his God has already done what he is asking on many occasions in the past. This reminds us that every time we claim the promise of the Lord and see Him working strengthens us for the next battle.
The psalm ends with the assurance that the Lord will save and that He is sure to bless His people, not for any merit in David or in the people, but because this is what the Lord delights to do.
Where is our confidence in adversity?

Memory Verse: 'But thou, O LORD, art a shield for me; my glory, and the lifter up of mine head', Psa. 3. 3
February 26.	Psalm 4:1-8.
The Joy of the Lord.
This is the first of the psalms who have the ascription to the chief musician and it is also the first specifically stated to be on Neginoth. The idea of Neginoth is a stringed instrument, while the chief musician often indicates that there is a clear association with the person or work of Christ in some way. In this instance, we have the call to the God of righteousness which we can identify with Peter's statement, when He was reviled He reviled not again, when He suffered, He threatened not but committed himself to Him that judgeth righteously. Hebrews chapter 5 would speak of the strong cryings and tears of our Lord, especially at His death. The attitude of men is clearly reflected in the opposition and enmity that our Lord face in His life and at His death.
The second section of the psalm highlights the assurance of David that the Lord will watch over the godly, so he is sure that the Lord will hear when he calls. In the previous psalm, David was assured that the Lord would fulfil His word, on this occasion, he is sure that he is in a right state for the Lord to hear his prayer. He knew that the Lord would not hear those who store up iniquity in their heart. In view of this, he calls on men to respect God and to turn from sin, he particularly highlights the danger of sinning in the heart while in bed.
The final section of the psalm highlights the character of a man who is genuinely living in the way that David commends. The first characteristic is that they will offer sacrifices of righteousness, this indicates that they do not just go through the motions of sacrifice, but they offer out of a true heart. This is confirmed by the fact that they will put their trust in the Lord. The reason for their offering is that they trust in the Lord. Many may ask if any will show them good, but this betrays a lack of trust because they suggest that the Lord will not do good for His people. Faith will recognise that the Lord always does good for His people, even if we cannot understand what He is doing. Often, we learn the reason for some trouble that comes at a later date, sometimes we may never learn in this life, but we can be certain that eternity will reveal what the Lord was doing.
David pleads for the Lord to show the evidence of His goodness, although he does not doubt it himself because he is rejoicing in the Lord even more than that he would rejoice in an abundant harvest. As we think of our country that was dependent on its harvest in order to maintain the people through the next year or, in the case of the jubilee, for the next three years, we can appreciate the joy that will come when the harvest is safely gathered in. The same would be true in the agricultural regions of any country even if the circumstances today may mean that the dependence on the harvest is not so great in most cases as it was in the time of David.
The final result of David's faith is that he can lay down in peace and sleep because he knows that the Lord is the one who makes him live in safety. Once again, this is a statement which would carry far more weight for a man like David than it would for most today. David was faced with enemies all around his country, so there was a threat of warfare at any time but he was content to trust in the Lord and not to live in fear of the enemies who might attack.
Is our life consistent with our profession under test?

Memory Verse 'Offer the sacrifices of righteousness, and put your trust in the LORD', Psa. 4. 5
February 27.	Psalm 5. 1-12.
Righteousness and Worship.
This is another psalm to the chief musician, but this time the accompaniment is the Nehiloth or flute. This is the only direct reference to this instrument although it is probably a variation of the word used for pipe on five occasions. David draws a contrast between his assurance that the Lord will hear and preserved him and the peril of the godless who choose to follow their own paths and defy God by their actions. The psalm alternates between the two thoughts.
David starts with a plea for the Lord to hear and consider his meditation because his thoughts are directed to the Lord, his God and his King. He is earnest in his prayer, something that is emphasised by the fact that he reiterates that he prays in the morning and he directs his prayer to the Lord while looking up in expectation that the Lord will hear. This is important for us to consider, it is easy for us to lapse into a form of prayer which is more conscious of those who are listening than it is of the desire for the Lord to hear. It is also easy to lapse into a casual approach to prayer which has more to do with our convenience than with a desire to see the Lord at work.
David now looks at the character of God and recognises that He has no pleasure in wickedness and that there is no place for evil in His presence. In view of this he is certain that the foolish, the evil and all forms of liars will be excluded from the presence of the Lord. This is an important principle for us to remember, while we may enjoy the assurance of salvation eternally, we will lose the experience of fellowship with God whenever we allow sin into our lives. We have the provision that we can confess and the Lord has promised to forgive and to cleanse, but this is something which should be the exception not the rule in our lives.
David contrasts himself with these men when he states that he comes into the house of the Lord in the assurance of His mercy and in the fear of God. This is not a proud boast of a man who is maintaining his own righteousness, it is the humble acknowledgement of a man who recognises that no one can stand in the presence of God in their own merits. He knows the need for mercy to forgive sin and a right heart that desires to avoid sin. In the light of this, he depends on the Lord to lead him in righteousness and to direct his path so that he knows the path that will bring pleasure to God's heart.
David recognises the danger from his enemies because they are guilty of lies and deception, speaking flattery but desiring evil. This is not in the power of man to discern at all times, so David is dependent on his God to ensure that these men who seek to oppose him will bring about their own destruction by their efforts. He is recognising the principle that is clear throughout the Scripture that lies will never prosper. There are occasions when the world will speak of a white lie as something which is not true, but is thought to be better than honesty in the circumstances. The reality is that while the truth may hurt initially, it will heal in the end, whereas a lie may sooth the first, but ultimately it will be destructive.
David ends with the prayer for joy for all who trust in the Lord in the assurance that He will defend them.
Are we seeking a straight path for our feet?

Memory Verse 'Lead me, O LORD, in thy righteousness because of mine enemies; make thy way straight before my face.', Psa. 5. 8
February 28.	Psalm 6. 1-10.
Prayer for Mercy and Deliverance.
This is another psalm to the chief musician on Neginoth but this time there is the additional statement that it is upon Sheminith. The idea of Sheminith is an eight stringed instrument, probably a lyre. This may emphasise the idea that David is learning variations in his music and, particularly, that the number of variations is increasing. It is clear that he recognises some failure on his part although we are not told the details. This is beneficial for us because it means that we can apply this to any circumstance in which we find ourselves. We may recognise the failure of the flesh, but we can be sure that the Lord will have mercy and will not judge us beyond what is necessary. It is however clear that David has faced a severe chastening because he speaks of being weak and his bones being vexed; we need to remember that this is the way of God with us to deliver us from the eternal judgement that sin deserves.
David is now at a point where he begins to question how long the Lord is going to deal with him, his soul is greatly troubled by the chastening hand of the Lord upon him and the only plea that he has is that the Lord will take mercy and save him without David being able to claim any reason why this should happen.
David thinks of the finality of life, he speaks of no remembrance in death and no thanksgiving from the grave. As we go through the Old Testament, there is no distinction made between the righteous and the sinner after death. There is the certainty of resurrection to which Job testified as one of the earliest narratives and Daniel also testifies towards the end of the Old Testament. While we cannot be dogmatic, it appears that one of the effects of the resurrection of Christ was to give a portion to the saints who had died before that time. This is the meaning of the Lord's words to the thief alongside Him, Today, thou shalt be with Me in Paradise.
David speaks of his sorrow and distress which has exhausted him he has shed so many tears that his bed this women with water and his eye is threatening to fail. It is important to realise that, while we may claim the promise that the Lord will forgive and cleanse when we confess our sins, this does not mean that we can think likely of sin, there should be grief in our hearts when we fail our Lord and act in a way which is not worthy of Him.
David now recognises the assurance that the Lord has heard and so he orders the evil men to leave him. Whatever the circumstance may have been in David's life, he rises in the assurance that the Lord has answered and that the Lord will deliver him. Today, we may rest in the same assurance with an even greater confidence than David had because we know that the work of Christ has dealt with every sin to the eternal satisfaction of a holy God. Certainly, we may be concerned and upset because of our sin, this is only right, but we can also rest in the certainty that the work of Christ is sufficient to put away sin so that we do not need to fear eternal judgement.
In contrast, David ends the psalm with a picture of the shame and distress that will come on those who try to take advantage of the failure of the godly man to accomplish their evil designs. While we are encouraged to pray for mercy and salvation for such men, we can rejoice in the assurance that they will not accomplish their purpose ultimately.
Are we confident that the Lord hears our cries?

Memory Verse 'Depart from me, all ye workers of iniquity; for the LORD hath heard the voice of my weeping', Psa. 6. 8
March 1.	Psalm 7. 1-17.
Justice and Judgment.
This is another psalm of David, on this occasion it follows things that have been said by a man called Cush of the tribe of Benjamin. There is no direct reference to this although it may be that it is a reference to the curse that Shimei invoked when David fled from Absalom. As the psalm starts, it is easy to see how the words of David are consistent with the events surrounding Shimei.
He starts with a plea for the Lord to save him in view of fact that his trust is in the Lord his God, not in men. He speaks of "all them that persecute me", this would be consistent with the treachery of Absalom, the rebellion of so many of the people and the cursing of Shimei. He recognises that he is in danger of being torn in pieces with no one to deliver him, a situation which was certainly true when Absalom had deceived so many of the people and David was left with his mighty men, but very few others to follow him. He is also careful to acknowledge that he is not making any attempt to escape from a just punishment. If he has been guilty of the things that are laid to his charge, especially that of exacting revenge against a person who was at peace with him, he is not afraid to face judgement for this even if it means that the enemy takes his soul and destroys his life and his honour. He has no thought whatever of clinging to a position which the Lord has given him if he is not morally worthy of that position.
David now pleads for the Lord to uphold him in the face of his enemies and to uphold the judgement that He has commanded so that the people are gathered to Him and He receives the honour of which He is worthy. Here is a basis for a prayer which is sure to please the Lord, David had searched his heart in order to remove any question of his moral integrity, now he desires that the Lord be honoured and His people strengthened. There is no evidence of any deep concern for his own will being, the only reason for David to be delivered is so that the Lord Himself is vindicated.
David continues in the assurance that the Lord will hear and will judge righteously, he is content to rest in the assurance that he has been right and true in the eyes of the Lord. On this basis, he desires that the evil men would be brought to nothing. He rests in the assurance that God upholds the righteous but is angry with the wicked every day. We may look at the circumstances of life and question the truth of David's words, but the reality is that God is angry however He does not allow His anger to govern His actions, so we should not expect that there will be a hasty the action to the wickedness of men in the way in which one man may exact instant revenge on another. We also need to remember the eternal character of God which means that He is not governed by the limitations of time in the way that we are. We may think that God has overlooked, but the reality is that His judgement is withheld until the appropriate time when He will exact what is necessary.
As far as the wicked is concerned, he has opportunity to repent but if he ignores these opportunities, his judgement is certain and he will find that he falls into the very pit which he thought to dig as a snare for someone else. His sin will come back upon his own head. In contrast, David has the assurance that he will be able to praise the Lord for the evidence of His righteousness when He acts to vindicate His name in a way which will be the cause of song for David and for all who love righteousness.
Where is our confidence when unjust accusations are made?

Memory Verse 'My defence is of God, which saveth the upright in heart', Psa. 7. 10
March 2.	Psalm 8. 1-9.
The Excellence of the Lord.
We now have another psalm of David to the chief musician, this time intended to be accompanied by a harp. It is one of the most glorious ascriptions of praise to the Lord that we could imagine, continually alternating between the greatness and glory of God and the weakness of man.
The first verse extols name of the Lord, it does not simply speak of the excellence of the Lord in all the earth but it precedes this with the word how to emphasise that the gulf between the Lord and the best of men is something vast. This is something of which we can easily lose sight, no one would suggest that any man could be considered to be the equal of the Lord, yet it is easy to speak in a way which implies that some might approach to Him. David emphasises the greatness of the gulf when he adds that the Lord has set His glory above the heavens. This indicates the true measure in that we are brought to consider the picture of man on the earth and a God who is beyond anything that the human eye could even see.
In contrast to this, David points out that the Lord has decreed that the youngest of children will be the source of praise and the manifestation of His strength to overcome the enemy in such a way that there can be no possibility of praise for man.
David looks up to the heavens again and sees the work of God, when he speaks of the fingers of God which set the moon and the stars in place, he is emphasising that the vast scope of creation which is visible to the eye of man is is nothing in the sight of God. This raises the question as to why God should ever take interest in man. He has chosen to bypass the ranks of undersea principalities and powers and to take knowledge of a creature who is no more than a speck on the planet which, in itself, is far less than a speck in the vast creation of God. Man was made a little lower than the angels, but he was given glory and honour which surpassed them. We are not given any specific indication, but the way in which the Lord speaks of Satan in the garden of God suggests that this may have been the action which led the creature who appears to have been the chief of the spiritual order to rebel against God. No doubt, he could try to claim the failure of man only served to prove justice of his cause, but the New Testament takes up these verses and applies them to the person of our Lord Jesus Christ as the One who will answer to all that God desired for man. The dominion that was given to man was forfeited in light of the fall and, as yet, it has not been manifestly claimed however the Hebrew epistle teaches us clearly that our Lord Jesus Christ has made every demand that could be made and proved Himself fit, not only to claim the inheritance of God, but also to bring the sons of men into its fullness by virtue of all that He has accomplished as long as they lay hold on it by faith. Such are the thoughts of God that He has chosen to give the place of dominion over creation into the hands of man. There is no part of the earthly creation which was not put under the the feet of man.
David ends the psalm where he began, with a description of the excellence of God. At the start of the psalm, this may have been in view of the creatorial of work of God, but by the end, the redemptive work of God in Christ has been anticipated in all its fullness and the song resounds again in the assurance that the purpose of God must be fulfilled.
Do we appreciate the greatness of our God?

Memory Verse 'For thou hast made him a little lower than the angels, and hast crowned him with glory and honour', Psalm 8. 5
March 3.	Psalm 9. 1-20.
Refuge from the Heathen.
We now have another psalm of David to the chief musician, this time it is accompanied with the description upon Muthlabben. This suggests something that is linked with the death of a son although we are not told any details.
David starts the psalm with the ascription of praise to the Lord which comes from our whole heart that is full of joy, particularly as he considers the marvellous works of God. He can look at the way in which his Lord has upheld him when he has been attacked by his enemies. He recognises how the Lord has chosen to intervene so that, while it may be the enemies turn back from David and his men, it is the Lord who completes the triumph. He is also well aware that it is the Lord who sits on the throne in judgement and maintains David's standing in the face of his enemies. This is an important principle for all of us to appreciate, we may be able to look back on times when we have overcome an enemy in our Lord, possibly some temptation to which we have been prone to fail previously, so we think that we have overcome it finally only to learn the lesson that it will overcome us as soon as we trust in our own strength rather than looking to the Lord to help.
David now contrasts the power of the Lord with his enemies; they have won victories in measure but they have been brought down by the Lord and they face the prospect of having their name blotted out for ever; in contrast, David is trusting in the Lord who will endure for ever, He will bring His enemies to righteous judgement and destruction because of their defiance of the name of God. His judgements will be righteous, He will uphold those who are righteous in His sight, He will defend those who are oppressed and provide them with a refuge so that all who know the Lord will put their trust in Him because of the assurance that he will not forsake them seek Him.
David now calls on the people to join in the songs of praise to the Lord and the declaration of all that He is doing. He will search out the matter, He will not leave any crime unpunished, He will hear when the lowest of men call on Him for help. He is not governed by the thinking of men who will often favour those who are likely to repay any favours that are shown to them. David now reviews the trouble that he finds himself in an pleads for the Lord to show mercy; we do not know the exact circumstance, but he is clearly in fear of his life and it is likely that he has been forced out of Jerusalem; he is certain, however, that he will have calls to rejoice in the salvation of the Lord. In contrast, he looks at the heathen and sees the way in which they have fallen into their own traps. This is a warning which is often repeated through the Scripture in many ways, perhaps most notably in Galatians chapter 6 where we are told to remember that we will reap what we sow.
David now ends the psalm with the assurance that the Lord will intervene to bring the wicked their along with all the nations who have no place for God in their thoughts, but that he will never forget the needy or the poor. This is an important lesson for us to remember, we are constantly in need of the Lord's help, so we should not attempt to accomplish things in our own strength because that is sure to fail. If we trust in the Lord and leave Him to guide our way, we can have absolute confidence that He will bring down those who oppose.
Are we content to wait for the Lord’s time to judge?

Memory Verse 'The LORD also will be a refuge for the oppressed, a refuge in times of trouble',  Psa. 9. 9
March 4.	Psalm 10. 1-18.
The Folly of the Wicked.
The psalmist now raises a question which has perplexed many over the centuries, indeed it is the subject of the book of Job, why does the Lord not intervene in times of trouble? It is easy to give a trite answer to this question, but the reality is that there will always be an appearance of injustice because our perspective is limited.
He considers the wicked as he persecutes the poor and schemes to ensnare them without any thought that he must answer to God. He does whatever he desires and promotes those who do the same even though it is hateful to the Lord. He has no thought of God in anything that he does, but rather he thinks that he can achieve whatever he plans by his own efforts.
The psalmist looks at him now and sees someone who is hateful, bringing grief to any who stand in his way and riding roughshod over any who oppose him because he refuses to look up and acknowledge the Lord as the righteous judge who will call to account. As far as he is concerned, nothing will ever move him and he will never face any times of trouble. He chooses path of bitter cursing for all who oppose along with deceit and fraud to achieve his own ends with the least possible interference. He has no thought for anything but harm and emptiness.
The description continues with the picture of a man who will make a prey of the poor in the same way as a lion might lurk in his den waiting to capture its prey. He may put on a show of humility in order to gain the confidence of the person that he is trying to take, but it is only a show which will be cast away the moment he has achieved his purpose.
At the root of his evil is the fact that he assumes that God is not taking any notice of what he does; he will raise any number of suggestions as to why this is the case: God has forgotten, God chooses to ignore, God cannot see. These are merely a cover for the deliberate choice to go his own way with no thought of God in his life.
The psalmist now calls for God to intervene and to help the humble. He asks why the wicked is allowed to mock God as if He will not intervene to judge. The psalmist knows that God has seen and will call into judgement ultimately, but he cannot understand why God allows the evil when the poor man is trusting Him and He has promised to be a helper to the fatherless. The Psalm is now pleads for the Lord to stop the wicked and the evil and remove every trace of their wickedness. He is the King; we do not know if David wrote these words or whether this is one of the nation who is acknowledging that there is a greater power behind the throne of the land. The Lord may have established kings over the nation, but He retains the ultimate power in the land and no ruler from the children of men has any power beyond what the Lord chooses. This is an encouragement for those who trust in Him, but it means that no one can go beyond what He decrees.
The psalm ends with the assurance that the Lord hears and that He will judge so that they can rest in the assurance that the oppressor will be called to account. This should encourage every heart that trust in the Lord.
Do we show the same character as our Lord?

Memory Verse 'The LORD is King for ever and ever: the heathen are perished out of his land', Psa. 10. 16
March 5.	Psalm  11. 1-7.
The Judgment of the Lord.
This is another psalm of David to the chief musician. It is clear from the opening of the psalm that David is faced with a threat to his life which is causing some to suggest that he should flee for his life. David's answer to this is that his trust is in the Lord, so he has every confidence that nothing can touch him unless the Lord permits it. It is easy to say these words when we are in comfortable circumstances, there would be many occasions in David's life when he would have used these words while he sat in the palace without any cause for fear. His faith is proven here because he still says the same even when he is faced with enemies who can threaten his life. They are prepared with their bow and arrow to shoot whenever the opportunity arises, the fact that they use a bow and arrow shows their cowardice in that they are prepared to fire from a distance so that they have the greatest opportunity to escape either because they are not seen or because the distance means that they can get away before anyone can appreciate what they have done. David raises the question as to what the righteous can do if the foundations are destroyed. We are not told the circumstances of the psalm; it may be when David was forced to flee from Saul or, more likely, at some time when the nation was in danger from the enemy while David was king. If this is so, he sees the danger that, if he acts in a way which suggests that the Lord cannot be test trusted, the foundation of the nation will be destroyed apart from the fact that if he fled, they would have no leader to whom they could look. In effect, the nation would be left without either a God or a king to whom they could turn because David's action would undermine their trust in God as well is removing himself from their head.
David rests in the threefold assurance that the Lord is in His holy temple, that His throne is in heaven and that He sees and tries every action of man. This is a secure foundation on which the believer can rest with absolute confidence. The temple reminds us of the dwelling of God with man, so He is among His people and will defend them from the enemy. His throne reminds us of the absolute authority of God as well as His perfect justice, so we can be certain that He is in control of every situation and that He will maintain His cause for His own glory. His eyes remind us that every situation is being perfectly assessed and will receive a just recompense at the appointed time.
David rests in the assurance that the Lord will test the righteous but only in a controlled manner so that his faith is strengthened. In contrast, He hates the wicked and the violent man, so their actions will bring the wrath of God on them. David pictures this in vivid terms, emphasising that the hatred that God has for sin. Many will look at and their lives and exclude themselves from the description, the wicked, but this is because they failed to realise that every sin is not only an affront to the authority of God, but also a flaw which has the potential to bring disaster even if it is done with the best of motives. The devil paints a picture of God who is vindictive when He judges sin, the reality is that God judges because of the effect that sin will have on all around when it comes to its fulfilment.
David ends with the assurance that the Lord loves righteousness and that He is constantly watching the upright with a view to upholding them and granting some blessing in their lives. We cannot always see where He is leading us, but we can rest in the assurance that His way is perfect.
Are we resting in the assurance that the Lord will vindicate?

Memory Verse 'The LORD is in his holy temple, the LORD'S throne is in heaven: his eyes behold, his eyelids try, the children of men', Psa. 11. 4
March 6.	Psalm 12:1-8
The Godly Ceasing.
This is another psalm of David for the chief musician, this time for an eight stringed lyre. It begins with a plea for help from the Lord because David is looking round and seeing how the character of men is changing. He sees a falling away in the number of godly and faithful men. These are the two characteristics which are at the foundation of a life which will be lived for the pleasure of God. The godly man is someone who is marked by a devotion to God in all his dealings which leads to the character of God being manifest in his life. The order is important; there may be people who can imitate some of the characteristics that God may desire such as kindness or gentleness, but they are done out of a wrong motivation. This is not godliness and it will be exposed by God even if it is only at the judgement seat of Christ. True godliness will only come from a heart that is devoted to the Lord. Faithfulness follows from this because this is the character that will withstand the test of life and will seek the good of others so that they too are fitted to withstand the tests that life may throw at them. It has its foundation in a faith in God which rests on His promises in every circumstance. This is the only way in which a person will be able to withstand all the trials of life.
In place of those whom David desires to see, what he finds are men who will speak empty words and who will flatter for their own ends. Paul warns Timothy about teachers who display this characteristic in the last days, he also warns that the saints will be more ready to listen to such teachers than to take note of the true word of God. This has a double warning for us; firstly, we need to test what we hear against the word of God and to ensure that we are allowing the word of God to have its impact on our lives, but we also need to be careful to ensure that we do not mould our lives or our teaching by the thinking of men rather than by what the Spirit of God reveals from the word of God.
David warns about the judgement that will come on such people because they have thought that they are above any authority. Sadly, in contrast to the godly man who will build up, they are marked by oppression of those who need most help. They think that they can get what they want by their words and that they can justify their action. The Lord warns that he will call them to account and that they will be left without any answer that they can bring to Him.
David now details the contrast between the words of men and the words of the Lord. Men may have spoken flattering words and lies, the Lord will speak pure words with which no one can argue because they are words that have been put to the test and proven to be steadfast. The fact that David refers to silver in this context emphasises the way in which the Lord desires to redeem. It is certainly true that there is a judgement for those who have chosen a path of wilful sin from which they refuse to turn, but the desire of the Lord is that all men may turn in repentance and enjoy His salvation.
The psalm ends with David acknowledging that the only help that can come to the men is from the Lord. When men walk in wickedness, the vile are exalted; man in his sin has no place for God or for any who desire to please God.
Are we resting in the promises of the Lord?

Memory Verse 'The words of the LORD are pure words: as silver tried in a furnace of earth, purified seven times', Psa. 12. 6	
March 7.	Psalm 13. 1-6.
The Triumph of the Enemy.
This is another psalm of David to the chief musician which is set against a dark background, very similar the previous psalm. On this occasion, David is not so much interested in the lack of men who have an interest in seeing the testimony of God both, he is more concerned now with how long the Lord will leave him in his present state. Once again, we are not told the exact circumstances which led to this psalm, something which is probably true because it opens the application to many different circumstances in which we might find ourselves. It may be that it was written while David was being chased by Saul and we can certainly understand that a man who has been anointed by Samuel and who has had a place in the palace and the head of the army might well question why he is forced to flee for his life for a prolonged period of time, almost certainly running into years. We know that he spent sixteen months with the philistines in Gath or its surrounds and the circumstances which forced him to do that would certainly have given lives to the questions that he asks here. He had the promise that he would be the king and even Saul acknowledged this, but he still fears for his life because of the threat as the army surrounds him on occasions. David sees himself as forgotten, he believes that the Lord has hidden from him and he is left to choose what he should do out of a heart of sorrow because the Lord does not appear to answer. He is left with his enemy triumphing over him while he appears to be hunted without mercy. It is easy to see why David might ask a question like this when Saul was pursuing him, but the historical narrative shows us very clearly that the Lord was in control of every circumstance and there were a number of instances when he preserved the life of David in a miraculous way. This should encourage each one of us with the assurance that even when we are passing through the darkest circumstances of life, the Lord is in control and will work for His glory even if we do not see it.
David now pleads for the Lord to take note and to deliver him so that he does not fall into the sleep of death. As he continues, it becomes clear exactly what David's concern really is. He is not afraid of death in itself but rather that, if he dies, his enemy will be able to claim that he has overcome and they will rejoice because David has been taken out of the way. Even this is not the complete story because David recognises that his only support has been the mercy and the salvation of the Lord, so if his enemy triumphs in the way that appears likely as David opens the psalm, it will actually reflect on the Lord rather than on David. This is something that we need to consider in every circumstance of life. We can bring our trials and questions to the Lord and ask for His help in a general way because we believe that He is always ready to hear, but what He really desires is that we will recognise and acknowledge in our request that it is His honour which is at stake. It is the difference between a child asking for help in their weakness and a son who has the responsibility of upholding the honour of the father ensuring that he acts in a right way.
David ends with the assurance that he will sing to the Lord because he knows that the Lord deals bountifully with him. Here is the real triumph of faith as David faces the trials of life in the assurance that this is part of the bounty of the Lord for him to enjoy. It is easy to look back and to recognise how the Lord has led, it is far harder to face the trial in a spirit of rejoicing in the Lord
Do we know the joy of the Lord in the trials of life?

Memory Verse 'But I have trusted in thy mercy; my heart shall rejoice in thy salvation', Psa. 13. 5
March 8.	Psalm 14. 1-7.
Folly and Evil.
This is the last of the eleven consecutive psalms of David to the chief musician and, once again, it highlights the folly of those who act in defiance of God. If the last few psalms have highlighted the evil of men as they oppose David and oppress the poor and needy, David now begins this psalm with an exposure of the full extent of their thinking and their folly. He starts with the underlying motivation of their heart which is that there is no God to whom they must give account; the language would allow either the idea that they deny the existence of God or the idea that they deny that they are accountable to God. In reality, either idea is effectively the same because a god to whom we do not give account is not a God at all.
David highlights the character that will come from such an attitude: there is corruption, evil works and nothing of good in their lives. While men might deny this, it is notable that there are many instances in history where this attitude has been seen and it has led to precisely the character which David highlights. In many ways, it is seen in the present day where many are being brought up to deny the existence of God, particularly based on the theory of evolution which men will hold rather than to acknowledge the truth of God. It is notable that Paul quotes from this psalm to highlight the utter corruption of humanity and its condemnation in the sight of a holy God. The reason is immediately clear as David goes on to say that the Lord look down from heaven and saw that this was the characteristic of mankind in general. It is the consistent testimony of the word of God that man in the flesh is in enmity against God. Sadly, we can often look at the circumstances from a natural perspective and failed to appreciate the true nature of sin. There are many sins which will appal the majority of society, but the vast majority of sins are viewed as insignificant. It is exactly this reason which makes them so dangerous, men do not see the need to turn away from such actions. We need to be careful to ensure that our lives are living testimony to the reality that every sin is an act of rebellion against God.
David now highlights the end of such men. They are prepared to tread down anyone who stands in their way as if they were of no consequence, yet it results in great fear for them because God is watching what happens and, while they may deny His existence or His authority, their conscience testifies that they must answer for their actions. It will also remind them that they are guilty of shaming those who could not defend themselves; the lesson that they will is that the Lord is the refuge of such people, so they will be called to answer to One Whom they cannot defy.
David ends his psalm with a prayer that desires the salvation of Israel. He follows this with the description of what that time will be as the Lord overthrows the enemies who want to take His people into captivity. It will be a time of rejoicing for Jacob, suggesting that the failures of the past will have been put away, and the time of gladness for Israel, reminding us that, for all the failure, they are the people of God. The language that David uses makes it clear that he knows this time will come, his desire is that he might see it fulfilled in his own days.
Do we seek the Lord in every circumstance of life?

Memory Verse 'Oh that the salvation of Israel were come out of Zion! when the LORD bringeth back the captivity of his people, Jacob shall rejoice, and Israel shall be glad', Psa. 14. 7

March 9.	Psalm 15. 1-5.
Acceptance before the Lord.
This is another psalm of David which raises the question on this occasion as to who can dwell in the tabernacle of God. David asks the question in two ways: he starts with the idea of taking a lodging in the tabernacle or the tent of God, then he follows with the idea of a permanent place in the holy hill of God. What David is underlining here is the immensity of the prospect that any might be able even to so much as the lodge in the tent of the Lord. Moses has already been told that no man can look on God and live, he has been given very careful instruction about who can go into the earthly tabernacle and what they can do while they are there. Against this background, David recognises that the presence of the Lord can only be enjoyed by those who are in a moral condition that is fit for that place. He then takes us a little further when he asks about actually taking a permanent place to live in the hill of the Lord. If the prospect of lodging is remote, it is clear that the prospect of living permanently is even more remote. David is not asking these questions in a hypothetical way which is intended to return the response that it is a complete impossibility, he appreciates the dealings of God which mean that sin can be put away and a person could be fitted for the place which is impossible naturally.
David starts with the character of the person; he must be known for an upright walk, for acts of righteousness and for a truthfulness that emanates from the heart. From other places, we can appreciate that David is in no doubt that there is no one who will fulfil these conditions of themselves. He is well aware that even the best of men will trip on occasions and will not walk in and upright manner to perfection, he knows that no one is righteous in the sight of God and he certainly appreciates the deception of the heart of man. What David is also fully aware of is that sins can be forgiven and blotted out, that the Lord can impute righteousness through faith even if the outward actions fall short and that he will recognise the longing of the heart even when the corruption of the flesh means that it is seen to be guilty of deception.
David follows now with a series of ways in which we can undermine the witness to God by our actions. The first three relate to our neighbour and we will not say or do anything that may bring harm to our neighbour either physically or in terms of reputation. He will hate every form of evil in the life but he will honour all who fear the Lord, implicit in this is that he will not judge by outward appearance. If he has promised to do something, he will do it even if he understands that it is going to cause him some personal hurt; this could be in the form of committing to support someone and then realising that they will need more than we originally thought, whether in financial terms or in terms of time; it could be that our standing is harmed because we support someone who is unpopular with others. He will not take advantage of those in need, whether it be the poor who needs a loan to help him through a crisis or whether it be someone who has been accused falsely of sin went to allow the unjust sentence might bring a benefit, most commonly by way of a bribe.
David ends the psalm with the assurance that anyone who fulfils these conditions can be certain that they will not be moved, rather they will know the help of the Lord to sustain them in the circumstances which they face.
Are we living lives fit for the Presence of our Lord?

Memory Verse 'LORD, who shall abide in thy tabernacle? who shall dwell in thy holy hill', Psa. 15. 1

March 10.	Psalm 16. 1-11.
The Meal Offering.
This psalm is entitled a mitcham of David, suggesting the idea of some form of poetry that has been created. It traces the extent of David's trust in his God as a the basis for his opening plea for God to preserve him. David looks at his circumstances and it he is happy to acknowledge that his God is the source of everything that he anticipates.
As David starts to detail his trust, he begins with the acknowledgement that Jehovah, the eternal God, is David's personal Lord who directs him in the details of his life to such an extent that any good that may be seen in David is only what the Lord gives. The expression, my goodness extended not to Thee, could be rendered, I have no goodness beyond Thee. This is always a good place for us to start, especially when we consider how David continues when he expresses his desire for good for the saints in the earth and for the noble who bring pleasure to him.
In contrast, David exposes the danger that will come to those who seek other gods; they will find that their sorrows are multiplied, they may think that they can continue in their idolatry and that God does not take notice, but the reality is that they will be called to account in due course. Their true character is seen in haste to follow the idols as well as in the character of their drink offerings which are marked by blood rather than wine, suggesting that they take more pleasure in inflicting pain than in rejoicing in the goodness of the Lord. David refuses to be identified with such people because he knows the Lord is the One Who satisfies and strengthens him, he is the one who will ensure that his servants are properly upheld. As a result, David recognises and acknowledges with joy that the Lord has been good to him so his circumstances are pleasant and he has a rich inheritance to enjoy.
David's response to the goodness of the Lord is to acknowledge Him in every detail, He counsels David, David has made the honour of the Lord the first priority in his life and the strength of the Lord the foundation for his life, as a result he is confident that nothing will ever be able to move him. It may be that David is the greatest king that Israel has seen, it may be that the kingdom extends under his rule to the furthest extent that it is known historically, David is certain that this is only because of the help of the Lord, so he will not trust in his own abilities.
David ends the psalm with his present confidence, his hope for death and his assurance for eternity. As to his present, he is full of gladness and joy because he has perfect confidence that the Lord is in control of every circumstance in his life, he has no reason to be downcast because his trust is in the Lord. As he looks on to the end of life, he faces it in hope because he knows that the Lord will not leave his soul in judgement, neither will his life ends in corruption. In this, the Spirit of God takes David beyond his own experience as Peter points out on the day of Pentecost when he quotes these words as the assurance that the Lord Jesus could not be left to corrupt in the grave. David ends with the assurance that the Lord will bring him out of the grave into everlasting life and into the eternal joy of the believer, with pleasures for evermore at the right hand of God.
Where is our trust for time and for eternity?

Memory Verse 'I have set the LORD always before me: because he is at my right hand, I shall not be moved', Psa.16. 8	

March 11.	Psalm 17. 1-15.
A Prayer on the Basis of Right.
This psalm is another prayer of David and he starts with a plea for the Lord to hear on the basis of right. As he goes through the psalm, it is clear that this is not an empty plea, but rather that it is based on the result of soul-searching to see if there is any reason that David has given which might have brought trouble on himself. We are not told any specific details of the circumstances, so we can understand that they will apply in any situation that we may face in our own lives. It reminds us that our prayer should come out of an exercise of heart that has lead to confession of sin where necessary.
If David prays on the basis of right, he also prays in sincerity without any deception. It is easy for us to say words in our prayers which are what we know we should be saying, but which are not a true expression of the thoughts of our heart. The Lord recognises this and we cannot claim any promise when we pray in this manner, we can only pray in the name of the Lord in truth when it is the expression of our heart not just our lips.
David is careful not to ask for help if he is in the wrong, he wants a just sentence from the presence of the Lord; he has confidence however that the Lord has tested him and would confirm that there is nothing in him to warrant the triumph that he is facing. He has a true desire to ensure that he will not speak in a wrong way, possibly remembering the way in which Job was tempted to speak out of turn when he was challenged by his three friends. In addition, David has been careful to listen for the word of the Lord so that he has kept from the ways of the destroyer, but he still pleads for the Lord to support him so that he does not slip. Here is a true recognition of the weakness of the flesh, David is fully aware of that the Lord has kept him up until this point in time, but he is equally aware that he could slip at the next step unless the Lord upholds him continually.
David now goes on to acknowledge that he is sure that God will hear him and that He is the One who saves all those who trust in His power from every enemy that will rise up against them. He appreciates that the people of God are the apple of His eye and say they will be hidden under the shadow of his wings from the oppression of evil men and the onslaught of deadly enemies. The enemy may speak proudly with their mouth, they may surround the people of God, what they cannot do is to go beyond the limits that the Lord sets. They are like a lion that he is ready to take its prey, they come up secretly like a young lion, but they fail to realise that the Lord recognises what they are doing.
David now pleads for the Lord to disappoint the enemy and to deliver him from the wicked men who seek his life. He sees the great contrast between these men and men of faith like himself, the men of the world have their portion in this life and, while they may fill themselves with food and children to whom they can leave their substance, they have nothing beyond this life. In contrast, David has the assurance that everything in this life will fade to insignificance when he sees the face of the Lord in righteousness. It is easy for someone to make a claim like this when they are in a time of distress or suffering, but the language of the psalm should make us understand that David recognises he will only be satisfied when he wakes in the presence of the Lord with His likeness and not even the throne of Israel can compare to this.
Where do we find our satisfaction?

Memory Verse 'As for me, I will behold thy face in righteousness: I shall be satisfied, when I awake, with thy likeness', Psa. 17. 15
March 12.	Psalm 18. 1-3.
The Last Deliverance.
This is another psalm to the chief musician, but on this occasion the timing is clearly explained. It is interesting that the title says it is a psalm of David, the servant of the Lord. This reminds us that every circumstance of David was under the hand of the Lord; there is reference to all his enemies and there is a specific reference to Saul yet the message that this title conveys to us is that the Lord purposed every circumstance. This should be an encouragement to our hearts. As we consider the enmity of Saul, we see the hostility of a man whose only reason for hatred was that the Lord preferred David to himself. There are many circumstances when believers find themselves is a target of attack despite their best efforts to maintain the peace and the reason is that others see them as a threat to a position which they do not have the moral right to claim. The next stage of David's life sees him enthroned as king, firstly in Judah then in all Israel, but it is still a time of warfare as there are enemies who oppose, some because they want to extend their own kingdom, others because they have laid claim to the inheritance of the Lord. None of these enemies were able to withstand David as he fought in the power of the Lord. The final stage of David's life as recorded in the book of Samuel is when he faces hostility that arises as a result of sin. One act of sin as David gave way to temptation leads to a succession of trouble which he is unable to prevent. His son, Amnon, violates his daughter, Tamar; another psalm, Absalom, takes revenge and is exiled, but then restored without any judgement and he finally attempts to usurp the throne.
Against this background David writes that he will love the Lord, his strength, and he goes on to describe the way in which the Lord has proved himself to be the One Who defence David and delivers him from all his enemies. It does not matter what circumstances we consider in the life of David, he has always found that the Lord is ready to defend him. This is not because of any merit that David had, but simply because David trusts in the Lord and his underlying desire is to serve the Lord and to obey His voice. Certainly, the history of David shows us clearly that sin brings its consequences and, even where the sin is put away as it was in the case of David and Bathsheba, David still have to face trouble from within his own house because of his actions. What the history of David does show is however is that the Lord will never forsake His own people; David writes this psalm as a testimony to the mercy of the Lord as he deals with His people, so that the chastening of the Lord only results in greater glory of the Lord rather than in condemnation for those who have failed. The experience of David has shown that the Lord is well able to defend his people in every circumstance of life; the description of verse two describes defences that might be used in every circumstance and in every form of battle.
Even as David reviews the dealings of the Lord with him, he is not content to rest on the triumphs that the Lord has given, he recognises that there are still enemies who might try to rise up against him. He will call on the Lord because he realises that the Lord alone is worthy of all praise and that it is, when he calls on the Lord in a spirit of praise, the Lord will save from his enemies. Sadly, we often bring our requests to the Lord in an our weakness but without the praise that shows we genuinely believe that the Lord will deliver.
What are our thoughts in the day of deliverance?

Memory Verse 'The LORD is my rock, and my fortress, and my deliverer; my God, my strength, in whom I will trust; my buckler, and the horn of my salvation, and my high tower.', Psa. 18. 2
March 13.	Psalm 18. 4-29.
The Deliverance of the Lord.
David now begins to detail some of the experiences through which he has passed in order to achieve the victory in which he triumphs in this psalm. He speaks of the sorrows of death, floods of ungodly men, sorrows of hell and the snare of death. It is a vivid picture of a man who was faced with such turmoil that he was left without any path of escape. Sorrows would emphasise the pain through which David passed as he could only see the prospect of death and the grave, he was in such a hopeless situation to the eyes of men that he could feel the pains of death as they tried to lay hold on him. The floods of ungodly men paint a vivid picture of an army that was arrayed against him in their hostility to the Lord and to David, the man whom the Lord had anointed. The snares of death remind us of the dreadful fear that David himself expresses as he flees from the palace of Saul for the last time and he says to Jonathan, There is but a step between me and death.
Faced with such extremity, David calls on the Lord and he testifies that the Lord heard him and came to his aid. The language that David uses here is equally vivid as he speaks of the earth shaking, even the hills move, as the Lord comes with smoke and fire to devour all who would stand in His way.
David paints a picture of the Lord coming into a scene of darkness which was under His feet and which surrounded Him so that He came in secret to take the enemy by surprise. The picture continues with the contrast as the thick darkness gives place to the brightness of the glory of the Lord and the dark clouds pass scattering hail and calls with fire as the Lord thunders with a voice that would strike fear into the bravest of men as well as sending lightning to strike like arrows through the heart and scatter the people. Such is the power of the Lord that is displayed that he makes channels in the water and shakes the earth.
With all that is going on around, the Lord sends to David to take him away from the distress in which he finds himself and from the enemy which was far too strong for him. David had looked with complete hopelessness at the enemy who took full advantage of his calamity and thought to surrounded him and take him, but the Lord answers by bringing David into a large place because He took pleasure in him, not for any goodness in David, but because the Lord took pleasure in mercy.
David acknowledges that the Lord has saved him because of his desire to keep the ways of the Lord and not to depart from God, he acknowledged the ways of God: his judgements and his statutes, and he set his heart to walk in them and to avoid iniquity. We can only understand the significance of these words if we remember the character of David; we know that David was guilty of great sin in the sight of God, but the reality of David's heart is that this brought great distress. It may be that the historical narrative shows us that he concealed his sin for many months, but the Psalms especially show that this was a time of distress and turmoil in the heart of David. The Lord saw what we could never see, David greatly regretted his sin even if he did not openly confess and acknowledge it for so long.
In view of this, David can testify that the Lord will treat men in a right way according to their thoughts, he will deliver the afflicted and destroy the proud; there is no obstacle to great for the child of God to overcome.
Do we please the Lord with our desires?

Memory Verse 'For by thee I have run through a troop; and by my God have I leaped over a wall', Psa. 18. 29
March 14.	Psalm 18. 30-50
The Instruction of the Lord.
If David has considered how the Lord has saved him despite his own failures, he now reviews the ways of the Lord in a more general way. He starts with the acknowledgement that the way of God is perfect and that the word of God is proven so that God is a certain defence for all who would trust in Him. Here is the foundation of a life of faith. If we have the assurance that the way of God is perfect, then we will be content to go forward in whatever way He directs us because we will be certain that there could be no better way for us to go. If we have the assurance that the word of God is proven, then we will be careful to consider what He says because we know that it is something which has taken into account every circumstance that we may face and is proven to be reliable and trustworthy. If we recognise that the Lord is a buckler, we can face every attack that may come our way, whoever the enemy may be, in the assurance that the Lord will defend. As David considers this he expands on the statement by pointing out that the Lord is the mighty God who stands above all other creatures, He has a rock that can withstand every attack and, beyond this, He supplies all the strength that we need, He guides us so that our path is perfect and he enables us to run over the roughest ground and fight the strongest enemies.
David recognises that he is only strong because of the salvation of the Lord to defend him, the right hand of the Lord to hold him and the gentleness of the Lord to exalt him. As a result of these, he has been able to tread over every form of terrain without slipping, he has been able to overtake his enemies without having to turn away until they have been brought into subjection or destroyed before him. As we consider this, we can see how David reflects the character of his Lord who would not turn away from every trial that man would put in His way, but rather would meet the hatred and hostility of men with a meekness and gentleness that exposed His enemies for what they were. As David continues, the parallels continue to be seen because those who refused him found that the Lord would not answer in exactly the same way as the nation of Israel has proven over the centuries that the Lord will not hear them while they maintain their hostility to the Christ of God.
The extent of David's dominion reflects the dominion of Christ in small measure; he brings an end to the strivings of the people, a reminder of the way in which the divisions of the nation that had been seen in different ways since the time of Joshua were brought to an end as the whole nation was united under the rule of David. A consequence of this is that the surrounding nations recognise the greatness of David and his kingdom so that they will not attack, something which David acknowledges in this psalm and which carries over into the reign of Solomon although Solomon forfeited the full enjoyment of this because of conceding to strange wives, an action that resulted in the division of the kingdom.
David ends the psalm where he began with the assurance that the Lord is living and that He is David's rock; the song desire of David's heart is that the God who has saved him will be exalted. Over the centuries that follow, Israel will look back to the time of David as the time when their greatest king reigned. Sadly, they proved their true heart which was highlighted in full measure in the life of our Lord when they failed to see beyond the outward appearance and recognise the hand of God at work.
Do we recognise the perfection of the way of God?

Memory Verse 'As for God, his way is perfect: the word of the LORD is tried: he is a buckler to all those that trust in him', Psa. 18. 30

March 15.	Psalm 19. 1-14.
The Revelation of God.
This is another psalm of David to the chief musician, on this occasion highlighting to raise in which God has revealed Himself. The first verses highlight the manifestation of the glory of God in creation. David recognises that every aspect of the creation speaks of the truth that there is a God whose glory cannot reasonably be denied. Men may try to explain the works of God, but all their explanations require a contradiction of laws which cannot be changed without a major impact on the circumstances in which we find ourselves.
As David continues, he recognises the extent of this declaration of glory as he sees it in the day and in the night; there is no time of day when there is not some manifestation of the glory of God in creation. He also traces it across the whole scope of the earth, reminding us that it is impossible to go anywhere in the whole of this world and not to be aware of the works of God in creation. 
It is into this creation that God has placed the sun in such a way that it will constantly shine on the earth. He uses pictorial language to trace the motion of the sun across the sky as it is viewed from the earth. David language is often criticised as unscientific because it suggests that the Sun goes round the Earth, but we need to recognise that it is language which is frequently used in poetry and even in everyday speech without any such question being raised. Even the data that is provided by meteorological offices will speak of the sunrise and sunset, yet no one questions whether those who use such language mean it to be interpreted as the Sun moving around the Earth.
David now moves on to the far more perfect revelation of God in His Word. He uses six descriptions of the word of God and highlights of the character and the effect that they have on people. He starts with the law of the Lord and highlights that it is perfect and converts the soul. This has the idea of the individual commandments of God, which are perfect and will lead the faithful to a change of life. The witness of the Lord is something which cannot be denied and it can give wisdom to even the simplest of believers. The law of the Lord as a whole cannot be faulted in any way, but is a source of joy to the heart of those who desire a good; it is also clean and pure in a way that enlightens the eyes. Those who heed the word of the Lord out of a heart of fear will find that it has the effect of cleansing in a way that continues. David summarises with the assurance that every aspect of the law of the Lord will be proven to be true and righteous, such that nothing could be faulted by any who have desire to do what is good and right.
David now continues with his love for the law of God, recognising that it is more precious than the finest gold and sweeter than the sweetest honey because it warns of danger and it offers reward to those follow its teaching. In view of this, David acknowledges that he cannot understand sins fully, he may fail without realising, he may deliberately sin in a way that threatens to take control of his life. The answer is that the Lord can preserve and that the Lord will save from judgement. Even as David has penned a psalm like this, he recognises the possibility of sin and place that what he has said and the very thoughts of his heart may be acceptable in the sight of the Lord, because He is David's strength and Redeemer.
Are our lives guided by the knowledge of God and His ways?

Memory Verse 'More to be desired are they than gold, yea, than much fine gold: sweeter also than honey and the honeycomb', Psa. 19. 10
March 16.	Psalm 20. 1-9
Help from the Sanctuary.
This is another psalm of David to the chief musician, the twelfth out of the first twenty psalms. It is a plea for the Lord to hear in the day of trouble and to defend. The title, God of Jacob, suggests that there is some failure in view on the part of the one who needs defence, although there is no indication of what the failure may be. What is interesting is that the help will come from the sanctuary, an indication that the Lord is ready to help, even when there is failure on the part of His people. It is also a reminder that the true source of strength is the presence of the Lord. There might be those who would think that David, or any other Israelite leader, should concentrate on preparing his army to fight the battle, but David knows that unless he has the arm of the Lord to uphold him, there is nothing to gain from the best preparation of the army or even the strongest men to fight on his behalf. The reference to Zion would emphasise the honour of the Lord's name, this is the place which He has chosen as His centre, so He will supply the needed strength to defend His city. Beyond this, David calls to mind the offerings and the burnt sacrifice, the evidence of a heart that is given over to the Lord with a desire to please him and to acknowledge him in every circumstance of the life. At this point, David divides the psalm with the word Selah, something which emphasises for us a significant division in thought. Everything up until this point in the psalm has been focused on the need for the Lord to hear and to answer and the right appreciation of heart which means that someone is in a fit state for the Lord to do this.
The second part of the psalm starts with the request that the Lord would fulfil the desire and the counsel of the heart of the person who is being addressed. The fact that this follows the division is a reminder to us that the foundation of all true prayer is a desire for the name of the Lord to be honoured. There is nothing wrong with bringing our requests to the Lord, but we need to consider whether these requests are genuinely a desire for the glory of the Lord, or if they are merely something which we desire, possibly for our own ends or possibly because we appreciate it is what the Lord would want, but it is not a wholehearted desire that His honour.
David shows the reality of his desire as he indicates that the result of an answer to his petition will be that he will rejoice in the salvation of the Lord and he will raise a banner of testimony to the name of God. He fully appreciates that, where this is the sincere desire of the heart, the Lord will fulfil the requests. He is certain that the Lord is the one who will deliver His anointed, if the Lord has raised up David to his position as king then He will not leave him to fall at the hands of some usurper. David has learned the lesson that the law taught, that they must not multiply horses and chariots because these have no power to defy the commandment of the Lord. Men will trust in horses and chariots because they have no other resource at their disposal, the child of God will recognise that the name of the Lord is far stronger than an army of horses and chariots. The strongest of armies can be brought down and destroyed before the Lord, but the weakest of armies will rise up and stand without any cause for fear if the Lord is with them.
David ends with a plea for the Lord to deliver and for the king to hear when they call. It may be that this indicates that Saul was still king at the time that this psalm was written.
Are we resting in the assurance of help from the Sanctuary?

Memory Verse 'Some trust in chariots, and some in horses: but we will remember the name of the LORD our God', Psa. 20. 7
March 17.	Psalm 21. 1-13.
The Blessing of the Lord.
This is another psalm of David for the chief musician and it starts with the joy that David has in the strength of the Lord and in His salvation. Here is the source of David's success as the king of Israel. It is not simply that he trusted in the Lord, but rather that his trust in the Lord means that he finds joy in all that the Lord does. This is also the evidence of a grateful heart which goes beyond a mere verbal expression of thanks to a joy and rejoicing in the strength and salvation of the Lord that has earned such gratitude.
He recounts how the Lord has given his heart's desire and granted his request. We need to understand the statement that the Lord has given David his heart's desire in the context that David was a man after God's own heart, so the desire of David's heart match the desire of the heart of the Lord. This cannot be taken as an indication that prayer offers a means for us to obtain anything that we may want for ourselves, there is no inconsistency when James tells us that we may ask and not to see because our desire is to consume it on our own lusts.
David now begins to list what the Lord has done for him; he starts with an abundance of blessings goodness and a crown of pure gold, suggesting that the Lord has David to use David as an instrument through which His own glory may be manifest in the world. David asked the life, but the Lord has given him a life that will not end. It may be that David is looking back to times when he prayed for deliverance from the hand of Saul, yet the Lord has given him an extended reign as king, the promise of a seed that will not fail and the assurance of a dwelling in the house of the Lord forever. As we consider this, it is no surprise that David adds that his glory is great in the salvation of the Lord and that the Lord has added honour and majesty to him. There is little doubt that David was a brave man, a mighty warrior and a wise king, but he recognises that the stand in which the Lord has granted to him goes far beyond anything that he could ever merit by his own efforts or his own wisdom, it is entirely based on the grace of the Lord.
In light of this, David continues to trust in the Lord with the assurance that, in the mercy of the Lord who is the most High, he will not be moved but rather the Lord will root out all His enemies and all those that hate His name. We can think of circumstances today where there are many who are able to oppose the rule of law in different ways and they often go undetected; this is not a reflection on the efforts of men, but rather on the incomplete knowledge that the wisest of men will have. In contrast, David knows with perfect assurance that no one can hide from the Lord, but rather that He will simply wait for the appointed time when He will call them into judgement and they will face the wrath of the Lord without any way to escape. It is not only the individuals, but any who follow their ways will be taken with them because they intended to undermine the name of the Lord. David recognises the mischief and deceit in their heart, but he rests in the assurance that they will be completely unable to fulfil anything that they desire because the Lord will turn them back. Whatever device they use, it cannot prevail when the Lord fights against them.
In view of this, the psalm ends as it began with a song of praise that exalts the Lord and acknowledges His strength and His power.
Are we resting in the assurance of the blessing of the Lord?

Memory Verse 'For the king trusteth in the LORD, and through the mercy of the most High he shall not be moved', Psa. 21. 7
March 18.	Psalm 22. 1-5.
Forsaken of God.
This psalm is a psalm of David to the chief musician, this time upon Aijeleth Shahar, or the hind of the morning. It reminds us of the last words of Jacob to Naphtali when he spoke of him as a hind let loose who gives goodly words. The name, Naphtali which means my wrestlings, was given when Bilhah bare her first son on behalf of Rachel and Rachel saw this as a triumph in her wrestlings with her sister, Leah, who had already given birth to four sons. It is an example where the origin is not altogether desirable, yet the Lord turns it to give a lesson to His people. Rachel, despite the favour that Jacob showed, was idolatrous woman with little thought for what God desires; in this way she is a clear picture of the nation into which our Lord was born, a nation that was marked by unbelief and following their own ideals rather than the truth of God. This psalm will detail the wrestlings of the Lord in this context as well as the triumph and the goodly words that spring from that triumph.
The psalm starts with the central words of our Lord from His time on the cross, it must be the most bitter cry that has ever been heard in the course of human history; the Son of God has come as a man amongst men, He has lived a life which was entirely for the pleasure of God in every detail, He has never given the slightest cause for displeasure whether it be in action, in word or even in thought to the very deepest longings of His heart, yet He is abandoned by His God in the time of His extremity. We cannot begin to imagine the anguish that this must have caused to His holy heart; eternity will not exhaust the wrath of God that the sins of our lifetime merit for even the best of men, but we are thinking of a scene where One, who is both God and man, suffers on behalf of all men; the judgement of God means that the sinner will appreciate why his sentence is just, even if he does not accept it willingly, because sin would have been seen in its true light and therefore there will be some mitigation in the suffering of the sinner; when we look at the cross, we see One who suffers infinitely more than the greatest of sinners without any cause other than His desire to manifest the fullness of the glory of the grace of God. It is far beyond the human mind to comprehend the depths of such a cry.
He has no help and no answer, whether in the heat of the day or the cold of the night, something which no believer will ever face because we can claim His promise that He will never leave us or forsake us. He knows that this is because of the holiness of God, no sin could be allowed to go unpunished, a full payment must be made and the only way in which the praises of Israel can continue is because He is ready to suffer in this way on their behalf and not on theirs only, but also on behalf of the whole world. He looks and sees how the fathers could trust and to prove the power of the Lord to deliver them whatever their circumstances may have been, all they had to do was to cry with a heart of faith that trusted in the Lord and they were never let without an answer. As we consider these words, we look at the cross and we have to appreciate that this is only possible not only looking back but also looking on from the cross through the ages of human history because of what our Lord suffered that day. We can never measure what was accomplished at Calvary.
How much do we appreciate what it means for the Lord to be forsaken?

Memory Verse 'My God, my God, why hast thou forsaken me? why art thou so far from helping me, and from the words of my roaring', Psa. 22. 1

March 19.	Psalm 22. 6-10.
Hated of Men.
David now speaks of how the Lord was treated by men; he was treated as a worm and not a man, someone to be mocked and despised by all the people. The word for worm is interesting because it is the work that is used for the scarlet cloth in the tabernacle. The link between the words is because the worm would have been crushed to produce the scarlet dye. It is clear from this that even the colours for the tabernacle were carefully thought out by the Lord to give the clearest possible picture of all that was entailed in the work of Christ. It is notable that Isaiah will use the word of crushing to describe the way in which the Lord suffered, he speaks of being bruised or crash for our iniquities and then of the fact that it pleased the Lord to bruise Him. Every detail of Scripture points as to the greatness of the work of Christ in every aspect. We can only consider with wonder the fact that the the One Whom angels praise and worship is the same One Whom men counted as nobody. Paul takes this up in Philippians chapter 2 when he speaks of the mind which was in Christ Jesus and tells us that He made Himself of no reputation, it is not simply that this is men's estimate, it is also the place that our Lord himself chose when he came into the world. Men made light of Him and set Him at naught yet, in one sense, it is the place that He chose when He came into this world.
David now tells us the extent of the mockery as he describes the taunts of the crowd around the cross, using almost identical language to that which Matthew records. David speaks of the way in which they taunted His trust in the Lord on the basis that the Lord delighted in Him, Matthew records that they taunted Him on the basis of His claim to be the Son of God; there is no contradiction because Matthew twice records that heaven was open to testify that He is the beloved Son of God, He is the eternal delight of the heart of God, a joy which has existed before ever the world was and which will extend beyond the ages of time and through the whole eternity. What men failed to recognise was that the events which unfolded before them were the result of the paradox that the Son of God took pleasure in the children of men and was willing to give Himself as the ransom for all.
David now outlines the character of the Lord as He moved amongst men, there can be no question that David is taken beyond his own experience to consider the fullness of the path of obedience that our Lord trod in dependence upon God. Many may be able to look back and to see the hand of God upon them from the womb. This is the experience of verse nine as David recognises the hand of the Lord with him, yet it is an experience which was far more real to our beloved Lord where the hand of God was such that He chose the very place where Mary would give birth so that the Scripture might be fulfilled. It is the Lord who gave hope when he was being weaned, but this is not something which David could experience;  only our Lord was fully conscious of the hand of God upon Him in a personal way while he was still being weaned Only our Lord can say, I was cast upon the from the womb; He trod a path of faith from the first breath of life to the moment He dismissed His spirit. Men like David and Paul can recognise the hand of God in their experience, but this is passive in that day did not choose to trust from that time.
Do we give our Lord due honour?

Memory Verse 'I was cast upon thee from the womb: thou art my God from my mother's belly', Psa. 22. 10

March  20.	Psalm 22. 11-20.
The Opposition of the Powers of Darkness.
The psalm now moves on to consider the host of darkness as they array themselves against the Lord while He is on the cross. The first verse links His suffering as men mock Him with the prospect of the ferocity of the attack which will come from the host of darkness. The Lord pleads for His God to stand by Him because of the trouble that surrounds Him as well as the fact that no one stands by Him, He is utterly alone in the place of a conflict the like of which no one either has or even could ever face. He may say trouble is near, but the full import of those words can never be measured; we may be able to appreciate something of the anguish as He faced pain from the physical sufferings of being nailed to a cross, we may know a little of the anguish of standing alone in the face of taunts of men, but few, if any, could appreciate the fullness of all that this entails when we come to the cross; we may know something of the attack of the devil and his host, but never to the extent that our Lord faced that day; beyond all this, He faces it alone, without even the help of His God, something which can never happen in our life because He will always stand by us.
The Lord now speaks of the bulls that surround Him, they are the strongest and most vicious beasts that would be known in that area, they may an agreement to join together against our Lord. Even this is not enough to describe the horror so He adds the picture of a ravening and a roaring lion. The two adjectives joined to describe a lion which is hungering for its prey so it will tear without mercy and a lion that is rejoicing in its triumph so it will roar with a voice that strikes fear into every animal. The message is that there is no picture which could possibly convey the awfulness of the bitter enmity of Satan and his hosts that was displayed in all its fullness against our beloved Lord while He was on the cross.
David now goes on to paint the picture of the physical sufferings that our Lord endured. He speaks of being poured out like water with all His bones out of joint and a heart that melts like wax because of the ferocity of the anguish through which He is passing. The description goes on to speak of the thirst which means that He is like the pot that has broken into pieces because it is so dry and there is nothing to hold it together, so dry that the tongue is sticking to the jaw and the only prospect to the human eye is that the body will crumble into death.
Once again, the picture reverts to the hatred and enmity of those who sought His death; they are like dogs who surround a dead body waiting to take the opportunity to tear it in pieces. David now describes details which would only be understood fully in the light of crucifixion; he speaks of hands and feet being pierced, he speaks of bones that stick out so that they can be viewed separately, he speaks of the sufferer be left as an object on open display for the mockery of men. He then adds a description that was fulfilled by the soldiers at the cross as they took the garments of the Lord and gambled over them. If the taunts of men have shown the bitter enmity to God that some, especially His own people, displayed then the gambling would highlight the callous indifference of others. These are the only descriptions that we have of the reaction of men and it highlights precisely what they thought and what the world in general still thinks about our beloved Lord.
In light of this he raises the cry again to be saved from the sword and from the dog.
What do we appreciate of the sufferings of Christ?

Memory Verse 'But be not thou far from me, O LORD: O my strength, haste thee to help me', Psa. 22. 19
March 21.	Psalm 22. 21-31.
The Triumph of the Cross.
The tone of the psalm now changes as David moves from a cry for deliverance to a note of triumph as he recognises the saving power of the Lord, words that the Hebrew writer quotes as he writes of the salvation of our Lord. He pleads for deliverance in view of the fact that the Lord has heard Him and even the most fearsome beasts cannot defy the word of the Lord.
The first result is that He will make a full revelation to His brethren, praising as they all gather together. While there is no doubt that this was true in the experience of David when the Lord that delivered him, it is seen in its fullness in our Lord as the Hebrew writer teaches clearly. On many occasions through the history of God's dealings with men, there have been those who have proved the power of the Lord to save but there is only One Who is able to manifest the fullness of the salvation of God in a way that no one can contradict. All others failed and needed that power to be repeated in their experience, when our Lord triumphed, it was over every enemy in a way that needed no repetition so we can be certain that we now see the full revelation of the power of God unto salvation in the person of our Lord Jesus Christ.
David now calls for united praise from all the seed of Jacob and all the seed of Israel. Jacob suggests the character of those who demonstrate the weakness of the flesh, yet they have reason to praise because the Lord respects their faith. We often highlight the failure of Jacob, but fail to appreciate the faith that motivated him even if his actions were not what the Lord desired. We all have good reason to be grateful that the Lord will reward our faith without holding us to account for the failures of our life and we do well to recognise this left pride takes hold on us. Israel reminds us of the people that the Lord honours because of their faith; it is notable that David's first instruction is to glorify the Lord, then to fear Him. An acknowledgement that all the glory belongs to the Lord is the first antidote to pride, and this will be strengthened by a recognition that the Lord has acted in grace to give us something that we do not deserve, so we need to fear Him in genuine acknowledgement that we only deserve judgement of ourselves. The assurances that the Lord will neither despise nor hate affliction, but rather His ear is open to hear the cry of them that call on Him in their affliction and their need.
The closing verses highlights the triumph and the greatness of the salvation of the Lord, it does not matter how wide a scope we consider, the name of the Lord will be the subject of praise in the congregation. This was true for Israel in David's day, but it is far more true in a coming day when the Lord will be the centre of praise for all creation. At that time, there will be a ready acknowledgement as vows are paid, the meek are satisfied, all seek him will be filled with praise continually.
The psalm ends with the full scope of this as all the world turns to the Lord, they worship Him through Christ who is acknowledged as King and Governor over all the earth in such a way that the earth will be full of fatness, all will worship as they enjoy the fullness of Christ and they will acknowledge that no one can live apart from Him, so even those who go into death will bow down to Him, words that are echoed by Paul as he tells of a day when every knee should bow and every tongue shall confess Him.
Are we rejoicing in the triumph of Christ?

Memory Verse 'For the kingdom is the LORD'S: and he is the governor among the nations', Psa. 22. 28
March 22.	Psalm 23. 1-6.
The Shepherd Psalm.
We now come to the best-known psalm, if not the best-known of all scriptures. Once again, it is a psalm of David which draws on his experience of the Lord in the circumstances of life as well as his own experience as a shepherd. What David acknowledges as he writes this psalm is that the Lord is everything that he desired to be when he was a shepherd caring for the sheep. The truth of these words is timeless and it teaches us the full meaning of our Lord's words as He spoke of Himself as the good Shepherd. The opening verse summarises the teaching of the psalm, while the remaining verses explain in detail what David means by his statement.
As David starts, he emphasises his personal relationship with the Lord when he says that the Lord is my Shepherd. While we may not understand all that this meant to David as a shepherd, we can be certain that David is thinking of the way in which he tended the sheep and he is making the simple statement that he knows that the Lord will do everything which he would think to do or everything that he might wish that he had done for the sheep that were in his care. On this basis, he has the perfect assurance that there will never be any need in his life which the Lord will not answer.
David now considers the basic necessities of life and he recognises that the Lord feeds him until he has eaten all that he needs and that He will provide all the refreshment that he could ever want in a form which will not be unnecessary suffering and distress. Sheep will only lie down when they are full, they can only drink still water, so this is what the Lord provides.
David now considers the care that the Lord takes in moments of weakness, when He comes alongside to restore the soul; there is no indication of why this might be needed because the assurances that it will be true in every circumstance, whether it is our failure or the circumstances of life that cause the weakness. More than this, He will lead us in the right path so that we are able to live in a way that demonstrates His care for us.
David now considers the darkest circumstances of life. He starts with situations where the fear of death might surround, yet he is not afraid of what the circumstances might bring because he knows that the Lord has a rod which is capable of destroying any enemy that might be in the path, but which also may chastise to ensure that we do not step into danger, he also has a staff which will lift us up if we should fall so that we are not harmed.
Not only is their protection from the enemy and help when we fail, there is also food for us in the very place where the enemy appears to control, so we can sit down and enjoy all that the Lord provides without any fear that we might become a prey. The picture that David is drawing here is one of the sheep feeding in a place where there may be attack from enemies such as the lion, the bear or the snake, yet he is certain that the Lord is fully aware of every enemy so they cannot bring us down.
David ends with the oil to bring healing when the pathway has been rough, a cup that is full to overflowing with joy that comes from walking in fellowship with the Lord and the confidence that this will be the experience of David, and of every believer, throughout their life until the Lord brings them to the place that He has prepared for them in His house.
Are we resting in the sufficiency of Christ for every circumstance?

Memory Verse 'The LORD is my shepherd; I shall not want', Psa. 23. 1
March 23.	Psalm 24. 1-10.
The King of Glory.
This psalm of David takes us forward to the triumph of Christ. It starts with the assurance that He lays claim to the in a way that cannot be denied. As David starts, he makes the statement that every part of the world belongs to the Lord whether it be the earth with all its riches or whether it be mankind who is living on the earth. This appears to be the picture that is taken up in Revelation chapter 5 when the One Who sits on the throne as a book, or scroll, which is written on both sides and sealed with seven seals. The devil lays claim to the kingdoms of the world, no doubt because he tempted man into sin, so his claim is that man forfeited the authority which the Lord God had invested in him. David takes us back to creation and points out that the claim of God is based on the fact that he established the earth and the world of men.
There is a challenge to this as the question is raised, Who shall ascend into the hill of the Lord or who shall stand in His holy place? This is the challenge that Satan raises; he knows the answer as well as any other. He will not allow the purpose of God to be fulfilled without any challenge. The holiness of God demands clean hands and a pure heart with no evidence of desires for things of no value nor any deceitful vows. As he raises this, he can be certain that he will answer any attempt from the Lord to allow men to enter on their own merits. It would be highly improbable that a single person could ever be found who was not guilty of failure in all four respects and certainly, there is no possibility that any of the seed of Adam would ever fulfil all four. David raises the assurance that any who fulfil this will receive the blessing of the Lord and righteousness from God who delights to save. The reference to the God of his salvation indicates the basis on which this will be fulfilled, it will not be on personal merit it will be as a result of the salvation of God that comes to those that seek Him in faith. The reference to Jacob only emphasises the inadequacy of man, yet it also encourages faith because Jacob received the birthright and the blessing on that basis alone.
David now answers the challenge of Satan as he points away to the One Who will fulfil all that the Lord desires, not only in a personal way but also on behalf of all who trust Him. He calls on the gates and the everlasting doors to lift their heads because the King of Glory is coming in. There is a double significance to this: it points to the gates of heaven opening to receive the Lord in glory as He returns from the triumph of the cross, a triumph so great that He becomes the Captain of our Salvation who will bring many sons unto glory; it also points beyond that to the glorious day that is coming when His triumph will be manifest in this world and the gates of Jerusalem while open for him to enter into the city that the Lord has chosen to be His own, the place from which the Lord will reign over all the world. As the question goes up, Who is this King of Glory, the reply comes back in triumph the Lord strong and mighty, the Lord mighty in battle. If we consider the cross, Scripture tells us of the mighty triumph that was accomplished there as sin was answered, the power of death and the devil was abolished, the host of darkness was spoiled and left to an open shame, all before He ascended on high and let captivity captive. As we look forward to His return, we anticipate that day when every knee shall bow and every tongue shall confess that Jesus Christ is Lord, when the name of God will be glorified in all the world.
What prospect offers our greatest joy?

Memory Verse 'Lift up your heads, O ye gates; even lift them up, ye everlasting doors; and the King of glory shall come in', Psa. 24. 9
March 24.	Psalm 25. 1-11
The Blessing of Faith.
This is another psalm of David in which he lifts up his soul to the Lord in the face of the enemies that surround him. He asks that neither he himself nor any who trust in his God should ever be ashamed in the face of their enemies, but rather that those who choose a deliberate path of sin might rather be ashamed because of their rebellion against God. This is a promise that is repeated a number of times throughout Scripture. As we come to the gospel of John, it is repeated as the foundation on which we receive eternal life. Peter quotes from Isaiah to emphasise that our faith stands on a solid foundation, so we have no reason to be afraid because we are on a Rock that can withstand every storm that may arise. Both Peter and Paul will quote the words of Joel as he points out that the Lord will save everyone calls on His Name. This is the simple foundation of the gospel which we preach today, but it is always be the basis on which God blesses men; the only difference today is that we have a full revelation of God's dealings in salvation.
David now makes a positive request for the Lord to guide him in the ways which He shall choose and to teach him which paths he should tread; he wants to be led in accordance with the truth of God because he recognises that it is God who saves him, not just in the eternal sends but also in the daily circumstances of life. It is easy for us to think that a single act of faith may bring salvation which can never be lost and, while this is true, the Scripture makes clear on many occasions that the true believer will walk in the same faith that he exercised when he first trusted Christ. There is a difference between the faith of demons which believes but does nothing about what they know and the faith that the gospel expects which will show desires to do what God wants, even if there is failure in the accomplishment of it. To this end, David is waiting on God all day, he recognises that, even the most straightforward of circumstances allow open to failure, so he does not want to take a step without the assurance of God's direction.
David looks back and asks the Lord to remember his tender mercy of loving kindness because they have been the continual companion of David for as long as he can remember. David is not claiming any privilege as a result of merits that he has earned by his own efforts, he knows about the sins of his youth, he knows his transgressions, he fully knows that if the Lord were to call him to account for everything that he has done in his life, there is no way that he could stand in the presence of God. He asks the Lord not to remember the  past but rather to remember him in mercy because the Lord is good. He knows that the heart of God is such that He would rather take pleasure in teaching sinners so that their ways change than condemn them for their failure. All he is looking for is a meek spirit that is open to guidance and teaching, ready to listen submissively to the word of God, ready to allow it to search the depths of the heart and to expose our shortcomings so that, by the work of the Spirit of God, our lives can be changed from the corruption of sin into something for the pleasure of God's heart. This will come about, not because of any merit on the part of individuals who are all prone to sin and failed but because the Lord is full of mercy and loving-kindness, so His first desire is to manifest the glory of His Name by changing the character of men, saving them from the power of sin and only condemning those who refuse to change as a last resort..
Where do we look for guidance?

Memory Verse 'Lead me in thy truth, and teach me: for thou art the God of my salvation; on thee do I wait all the day', Psa. 25. 5

March 25.	Psalm 25. 11-22
The Secret of the Lord.
David acknowledges that he does not deserve the mercy of the Lord, he confesses that he is guilty of great iniquity although he does not tell us the circumstances at this time. His only plea is that the Lord will pardon because it is in His character to do so for the man that fears Him. He goes on from here to recognise that the Lord will teach the man that fears him so that he knows the path that the Lord wishes him to go. The order is important: we are often guilty of suggesting that the life needs to change so that we can please God, the truth of Scripture is that the Lord looks for a heart that is right in His sight and He will then undertake the work of changing the life. Such people will not only know the guidance of the Lord, leading them in the way that the Lord chooses for them, but also they will know the peace of the Lord to keep them, they will know the hand of the Lord to prosper them and they will know the revelation of the Lord as He opens His secrets and His covenant to them. We are in a world that is full of turmoil and unrest, Scripture tells us that things will get darker still until men's hearts fail them for fear, but the assurance for the believer is that the Lord is in control, so we can all rest in the confidence that He will accomplish His purpose in His time. It may be that this will not be pleasant in natural terms, many of the saints suffer for their faith, but there is an underlying joy and confidence that the Lord will not permit us to suffer more than we are able to bear. Beyond this, there is the assurance that any present loss only leads to eternal gain, whereas avoiding the loss in the present is just is certain to lead to eternal loss as far as reward is concerned even for those who know the salvation of the Lord.
David now takes us beyond the support in our circumstances and the assurance of eternal gain to show us that the Lord will reveal His secrets to those who fear Him. Here is the confidence of the true believer; we sometimes wonder why things may seem so clear to us, yet the world does not appear to see them in the same light. The reason is that their minds are darkened so that things which are clear to the believer cannot be understood by the world. This is not natural wisdom and understanding that is gained by human endeavour, it is divine revelation that comes to those who trust the Lord and obey His word.
As David considers this, he turns to the Lord in the assurance that the Lord will deliver him from the snare that has taken him, his troubles might increase what the Lord will bring him out and forgive all his sins. There will be many who are waiting to take advantage of David's failure, but he has every confidence in the mercy of the Lord. The enemies may have a cruel hatred, but they cannot go beyond the limits that the Lord sets. David is completely sure that the Lord will deliver him and will not let him be put to shame because he trusts in Him. This should be an encouragement to each of our hearts as we see failure in our lives, we cannot belittle sin or its effects, but we can be certain that the Lord is waiting to deliver us. He sees beyond the failure of the flesh in its weakness to recognise the true heart of those who fear His Name. The assurance is that the final prayer of David cannot fail to be fulfilled, God will redeem the faithful out of all his troubles.There is every reason to despair when we look at our own resources and failures, but there is every reason to hope when we look to the Lord for help.
How much do we know of the secret of the Lord?

Memory Verse 'The secret of the LORD is with them that fear him; and he will shew them his covenant.', Psa. 25. 14

March 26.	Psalm 26. 1-12.
Approach to the Lord.
This is another psalm of David which appears to be set against some form of trouble which has come across upon him, at least in measure, because of some sin. He raises a prayer that the Lord will recognise his heart and will see that his desire is to walk in truth and faith. He has every confidence that if the Lord examines him and puts him to the test, it will serve to prove the reality of the heart of David, even if he has failed to live up to what he desires. It emphasises for us once again the truth that the Lord is not looking for perfection in our lives as far as the outward actions are concerned because He knows the weakness of the flesh; what the Lord does desire is to see a heart that wants to do the things that please God and to walk in His truth. There is a vital difference between the two because some may live an outwardly good life with no thought of God, while others may struggle with sin continually and yet still have a desire to please God in their lives. The first bring no pleasure to God at all because they are motivated by selfish pride, the second show the evidence of a work of God in their lives which He will perfect if they continued to walk in faith.
David now outlines the steps that he has taken in order to avoid falling into sin, they are steps which each one of us needs to take as far as we are able. The first is to keep the lovingkindness of the Lord before our eyes, this will save us from discouragement when we fail. The second is to walk in obedience to the Lord, making the truth of God the guide for our lives so that we obey what He says in as far as we are able and confess our sin when we fall short. The third follows directly from this in that David avoids the company of those who would distract him from this path; they include people who follow the empty ways of the world, people who are guilty of lies and deception and those who are guilty of taking pleasure in sin. In this respect, David speaks of hatred for their company as well as a refusal to sit with them, it is not enough to hates the thought of sin if we choose to keep company with sinners more than is necessary.
On the positive side, David maintains his innocence in his actions and draws near to the Lord, not so much in his own innocence as in the assurance that he has taken steps to cleanse himself from the defilement of sin. The result is that he is free to proclaim the wondrous works of God in a voice of thanksgiving as he considers all the dealings of the Lord with him.
David now comes to the focus of his life, it is the place where the Lord lives and where He has set His honour. It would be easy for David to the occupied with maintaining his own honour and the standing of his kingdom, but he realises that this will follow from giving the Lord His rightful place. In view of this David pleads for the Lord not to link him with sinners and men whose only interest was murder, mischief and corruption. He is careful to walk in integrity so that no one can point the finger at him unnecessarily, yet he realises that this is not enough, he needs the Lord to redeem and to be merciful because he can never merit the favour of the Lord. He is certain that his feet are on a firm foundation because his desire is to bring honour to the Lord in every company that he keeps. This may refer to his counsels, his family as well is the people as a whole; he is consistent in every aspect of his life.
Where do our affections lie?

Memory Verse 'LORD, I have loved the habitation of thy house, and the place where thine honour dwelleth', Psa. 26. 8
March 27.	Psalm 27. 1-5.
The Desire of David.
This psalm contains David's assurance of the Lord protection. He speaks of the Lord as his light, his salvation and his strength, twice raising the question as to why he should fear any man in view of this. As his light, David knows that the Lord will open the path to him clearly so that he is able to tread without the danger of slipping; as his salvation, the Lord is always able to deliver when any rise up against him or if he should slip up because he misses his step; as his strength, David knows that the Lord is stronger than any who might come up against him so he can face any enemy in the assurance that he cannot be defeated because the Lord will fight for him.
David now looks back and acknowledges the way in which the Lord has proven this. He remembers enemies coming up against him, thinking that they could take him as a prey and destroy him, but what they found was that they fell before David. It is interesting that David speaks of them stumbling in contrast to knowing that the Lord was his light. It may be a reminder that those who are not in the light of the Lord are walking in darkness, it may also be a picture that the light which guides our steps can also blind those who do not walk by faith. Either of these statements would be true. If David looks back, he can look forward with the same confidence because he knows that the Lord who has kept him up until this point in time will continue to keep him for the rest of his life; he has every reason for perfect confidence.
David now highlights where his confidence in is really centred. He has one central desire with two desires that result directly from the first. His desire is to dwell in the house of the Lord all the days of his life. This is not an empty desire, it is something which motivates the whole of his life so that everything he does has this is its focus. It is also certain that this is not a formal desire to be found in the place where the Ark of God rests, but rather a burning longing to be in the enjoyment of the presence of the Lord in every aspect of his life. There are two things which result from this and the order is important to note. The first is that he will behold the beauty of the Lord; this is not some passing vision, it is a contemplation that fills his heart and his mind continually. Paul takes up the idea when he speaks of the ministry of the Spirit of God in the believer today, using the word of God to reveal the glories of our Lord and to transform us into His image. The second is that he would know the intimacy of communion so that he can be certain that the Lord will answer his questions. The opposite is illustrated at the end of Saul's life, when Saul could not get an answer from the Lord so he went to seek the help of the medium and her evil spirit. David could not foresee stooping to this.
In view of all this, David is certain that the Lord will hide him in the time of trouble in such a way that no one can touch him, He will also lift David up and set him on a rock so that he is secure. These appear to be two opposite ideas and it may be that what David is emphasising is the fact that the Lord will preserve from the storm and then will bring His servant out once the storm has passed. It may also be that David is acknowledging that the path of success for the child of God is to allow the Lord to work without the hindrance of men, even with the most sincere of motives.
What is the desire of our heart before the Lord?

Memory Verse 'One thing have I desired of the LORD, that will I seek after; that I may dwell in the house of the LORD all the days of my life, to behold the beauty of the LORD, and to enquire in his temple', Psa. 27. 4
March 28.	Psalm 27. 6-14.
The Deliverance of the Lord.
David now continues with the assurance that he will continue to raise a song of praise to the Lord because the Lord will lift him up above the enemies that surround him and his response is to offer the sacrifice with joy in the tabernacle the Lord. David constantly makes us aware that his life is centred around the Lord Himself.
David now pleads for the Lord to hear and have mercy upon him, there is a hint that there may be sin on the part of David, but David recognises the mercy of the Lord and desires to know the assurance that the Lord has put away his sin. He points out that his ear has been open to the voice of the Lord and his heart responsive, so when the Lord instructed him to seek His face, David's heart responded by echoing the call and confirming its readiness to obey. David is now afraid that the Lord will be angry with him for whatever he has done. The fact that we are not told the details only serves to make this a psalm which many can repeat in our own experience because the sentiments will apply whenever we come short of what the Lord might expect from us. David acknowledges that the Lord has been his helper, his only fear is that the Lord will put him away and leave him to his own devices. This is a very real fear to David and it should be something that we all experience in measure; it is easy for us to rest in the assurance of an eternal salvation, but this does not mean that we enjoy the fullness of all that this means in our personal experience. Where sin has come in and broken our fellowship with the Lord, we should be distress about it and quick to confess so that we come back into the good of all that we have lost. David speaks in a way which shows that his fellowship with the Lord was even more important to him than the support of his father and his mother. He could live with the loss of parents as long as the Lord supports him.
David is not content simply with confession of failure, his desire is that the Lord will teach him the way that he should go and that He will lead him in an easy path because he knows of the danger from his enemies. The request of David is important because he knows it is not enough that the Lord should show him the path he takes, he needs the assurance that the Lord is leading the way so that any enemy will have to answer to the Lord before they come up against David. This is a prayer which we all do well to offer; it is easy to ask the Lord for guidance and then to go down the path in our own strength. It is notable how often the Scripture speaks of following. The first command of the Lord by the sea of Galilee was for the four disciples to follow Him, when He laid out the claims of discipleship after Peter's confession, He said that they must take up their cross and follow Him, when He outlined the principle that He is the good Shepherd, He said that His sheep would follow when they heard His voice. On every occasion, the picture is that the Lord leads so that He deals with the enemies that come in our path.
David ends the psalm with a plea for the salvation from the enemies; they were marked by evil intention, lies and cruel threatenings; the only way in which David continues was because he trusted in the Lord and anticipated a time when he would see the goodness of the Lord in his life. In view of this, he calls on those who read and hear the psalm to wait on the Lord in the assurance that the Lord will answer in His own time. He will give strength in the time of trouble.
Where is our confidence placed?

Memory Verse 'Teach me thy way, O LORD, and lead me in a plain path, because of mine enemies', Psa. 27. 11
March 29.	Psalm 28. 1-9
Reward and Salvation.
Here is another psalm of David as he cries out apparently in fear of his life. He appears to think that unless the Lord intervenes, he is likely to go into the pit, quite possibly indicating the fear that his life would be taken. He does however have confidence that the Lord is his rock. He has turned towards the place where the presence of the Lord is to be found, reminding us of the need to be in a right condition for the Lord to hear. He fears that he would be linked with evil men who not only practice evil, but they deceived their neighbours by speaking peaceably to them when their only desire is to cause them harm. It may be that this is a situation where someone has acted in a way which might reflect on David; a clear example would be the way in which Joab and Abishai conspired to slay Abner when David had sent him away in peace.
David now commits the evil men to the Lord so that they might receive a judgement from His hand for their actions. They have been guilty of working in a wicked way that clearly merits the judgement of God. They have shown no regard for the way in which God works, they are only interested in their own ends. David recognises that such an action is opening themselves up to the judgement of God when He acts to call them to answer for their actions. It is not a course of action which would lead to the family being built up in their honour. While David was looking at physical circumstances in a way that is consistent with his time, the principles can readily be applied spiritually today, we cannot expect to build for the glory of God using the works or the motivation of the flesh. God's Word is clear that there is an implacable enmity between the spirit and the flesh, either we walk in the spirit for the glory of God all be fulfil the lusts of the flesh with no glory to God in what we do.
David now recognises that the Lord has heard his supplication; he sees the evidence of the work of God in his circumstances in answer to the prayer started this psalm and he returns to offer his thanksgiving. If he opened by speaking of the Lord as his rock, he now recognises that the Lord is both his strength and his shield. He trusted in the Lord and the Lord helps him. As we read these words of David, we learn lessons in the character that the Lord desires from His people. Every trial of life that comes our way is designed to strengthen us for the journey of life that we are taking. We can easily be guilty of bringing now leads to the Lord, but forgetting to bring our thanksgiving. Another danger, a little more subtle, is that we do not allow the circumstances from which we pass to teach us lessons which are reflected when we do come with our thanksgiving. The Lord is looking not just for a thankful heart, but for a life that shows evidence of growth as we pass through the tests. This will be seen when we are marked by the joy and song that David shows here. He goes on to expand his thinking beyond his own personal experience, he recognises that he is an example to the people and because of the Lord's dealings with him, the people are encouraged to trust and to recognise that the Lord is their strength. David pleads for the Lord to save His people, to pour a blessing on His inheritance, to feed them and to exalt them. David has a genuine interest in the Lord's honour. He does not limit his thoughts to himself, neither does he speak of the people as his although he is king. They are the Lord's.
Do we know the joy that comes from trusting in the Lord?

Memory Verse 'The LORD is my strength and my shield; my heart trusted in him, and I am helped: therefore my heart greatly rejoiceth; and with my song will I praise him', Psa. 28. 7
March 30.	Psalm 29. 1-11.
The Honour due to the Lord.
This is a psalm of David which calls on the people to give glory to the Lord. It starts with a fourfold call to honour the Lord followed by at least seven references to the voice of the Lord which highlights the manifestation of the glory of the Lord before it ends with the assurance that the Lord is Sovereign, but is also interested in His people.
As David starts, he calls on the mighty to give; he does it in a way which gradually opens up the call so that the full force of it will become apparent by the end of the call. It is the fact that he calls on the mighty is an indication of his desire to emphasise that the greatest of men are as nothing in the sight of the Lord, they must give an acknowledgement that the Lord has such glory and strength that the greatest exploits of men fade into insignificance. They are to give the glory that is due to His Name; these are men whose names would be everyday names to the people, but they must recognise that there is only one name of any real significance and that is the Lord. This is not something to be done lightly, it must be done in a spirit of devotion and in full acknowledgement of the holiness of the Lord.
David now outlines the reasons why this is true; he starts with the waters and the voice of thunder, a picture of power that men are unable to tame or to match, yet the Lord speaks with a power and a majesty that exceeds the power of the waters, which may overthrow the mightiest armies, or of thunder, which may leave the greatest of men quaking for fear. His voice is so powerful that even the cedars of Lebanon may be broken by a word from His lips and if not broken, tossed about so that they dance like a young calf, even the forests are moved at His Word. We can think of the devastation that is caused by the storms and floods and we can understand the picture that David paints here, the assurances that it is all under the control of the Lord. 
David moves on to consider the flames of fire, probably picturing the forest fire that burns all its path, yet a word from the Lord can divide the flame so that it goes where He decrees and will not touch places that He chooses to protect. Even today with all the sophisticated equipment is available, a forest fire can cause tremendous harm and is often only stopped by a change of direction in the wind or downpour of rain especially when the ground is dry. It is this picture that David is painting for us.
The final two pictures show the opposite effects: a vast wilderness may be shaken, yet the same voice encourages the hinds to calve; its power and glory is see in great display and in tenderness. As far as the people of God are concerned, it should bring us to the place where He dwells in recognition that this is the public manifestation of the fullness of the glory of God; we can think of all that He does to demonstrate that power in creation, but nothing can compare with the glory of the grace of our God as He works with His people for His glory and for their blessing.
David ends the psalm with the assurance that the Lord sits upon the flood; this is perhaps the greatest manifestation of power that we could imagine, something that will sweep everything before it and destroy whatever stands in its path yet the Lord controls, He sits as King, He gives strength to His people so they can be certain that he will pour out his blessing and they can rest in peace even when the circumstances threaten to overwhelm.
Do we give due honour to the Lord?

Memory Verse 'Give unto the LORD, O ye mighty, give unto the LORD glory and strength', Psa. 29. 1
March 31.	Psalm 30. 1-12.
The Dedication of David's House.
This psalm is entitled a song that the dedication of the house of David. The house suggests the idea of stability, David has become established in his kingdom and now he is able to rest in the assurance that his enemies have been subdued under him. As he recognises this, David is quick to recognise that this is entirely a work of the Lord so, in a psalm that is only twelve verses long, David addresses the Lord his God directly on eight occasions, calls on all the saints to sing His praises and tells us that he has made supplication to the Lord. This is perhaps the clearest example of why David was a man after God's own heart.
He starts with the promise to raise up the name of the Lord because the Lord has lifted him up. While there appears to be played on the thought of lifting up, there is also a notable distinction in the terminology. When David speaks of extolling the Lord, he has the idea of proclaiming the way in which the Lord is lifted up above all others, but when he speaks of being lifted up by the Lord, he uses word that suggests the idea of someone who has been forced out of the pit. The next verses clearly show the background to David's thinking as he speaks of the way in which the Lord did not allow his enemies to rejoice over him, implying that they were posing a threat which David could do nothing to resist in his own strength. More than this, David has clearly known some weakness which the Lord has healed when David cry to Him. The extent of this weakness appears to be such that David's life was in such danger that the deliverance of the Lord was raising enough from a condition where he was at the point of death with no prospect of any continuation for his life.
It is notable that when David calls for the saints to sing, he wants them to remember the holiness of the Lord. David has experienced the anger of the Lord, but he knows that it has been displaced by His favour; David knows something of weeping, probably under the hand of God because of sin, but he also knows the joy that follows and with its the assurance that he cannot be moved because the Lord feeds his voice. It is easy for us to become discouraged when we look at our failure and it is certainly true that sin in our lives should lead to a deep sorrow, but we should also rest in the assurance that the love of our Lord is constant so He is ready to forgive, the sorrow will give place to joy and sin will not lead to a finality of judgement.
David now tells us something more of the distress that he passed through, however he begins by pointing out that the favour of the Lord ensured that he was able to stand, even if he was troubled because the Lord hid His faith from him. He cried to the Lord, he pleaded with Him, he asked how the name of the Lord would be honoured through the death of David and how there would be a testimony to the truth of the Lord and His praises. It is interesting that the prayer is similar to the prayer of Hezekiah, but David is concerned for the honour of the Lord, where Hezekiah was more concerned for his own standing. David pleads for the Lord to have mercy and to be his helper, something that Hezekiah never requested.
David sees the hand of the Lord at work to bring praise for the name of the Lord as a result of His dealings with David.
Do we know the assurance of the Lord’s help?

Memory Verse 'Sing unto the LORD, O ye saints of his, and give thanks at the remembrance of his holiness', Psa. 30. 4
April 1.	Psalm 31. 1-13.
Prayer for Deliverance.
This is another psalm of David to the chief musician and it contains the words that Luke records our Lord is using as He laid down His life. It is easy to see how the words of the psalm reflect the experience of our Lord and it is clear that David has been allowed to pass into circumstances which allow him to appreciate something of the sufferings of Christ.
The psalm starts with a plea for the Lord to deliver and not to allow David to be put to shame because his trust is in the Lord. As generally happens, we are not told anything of the circumstances that David faces, so this becomes something with which we can all identify when we are faced with any circumstances that are of this nature. He pleads for a quick deliverance and for the assurance that the Lord will be a rock where David can stand with absolute certainty in the face of the precious that come from the attack of the enemy. It is clear that he has no ability to see himself, he does not know where to turn but he knows that the Lord can lead and guide him into a place of safety. The attack appears to be subtle in its nature, so David asks the Lord to draw him out of the net which they have set as a snare for him. He is certain that the Lord is able to deliver even if men think that they can trap him. As we read this, we can readily see the parallel with the life of our Lord as He spent years of His public ministry being dogged by those who were trying to trap Him either in His actions or in His words. It was a pointless exercise on the part of men and it ended with glory to God, amazement among the people and ultimately with every challenge being silenced.
It is at this point that David pens the words that our Lord Himself would quote, no doubt as an expression of his trust in the Lord in every circumstance, but far more poignant in the experience of our Lord as He willingly went into death in the assurance that the Father would fulfil the promise not to leave His soul in hell. David could rest in the assurance that the Lord God of truth redeemed him, but our Lord went into death in the assurance that this was the redemption price that would satisfy the throne of God eternally and answer every claim that sin could raise.
David now continues with a further expression of his trust in the Lord which leads him to hates those who trust in empty lives. He knows that the Lord is merciful and that the Lord takes note of every circumstance, so he is not left in the hand of the enemy, but rather broad into an open place where the Lord can show the fullness of his mercy.
David now pleads for mercy from the Lord because of the trouble in which he finds himself as he faces sorrow and sighing so severe that he strength failed and even his bones were affected. He acknowledges that this is a result of iniquity on his part which is made in the reproach among his enemies as well as his neighbours. It created such fear that his acquaintances all fled from him. Once again, we can see parallels with our Lord except for the fact that His suffering was on behalf of others. Whatever grief and pain David may have felt, it would not compare to the sufferings of Christ; David may have felt the hand of God because of his own sin, our Lord felt the full weight of Divine wrath for all our sins and He was left alone, none would stand by Him but none could stand by Him either.
Have we learned to commit our way to our Father?

Memory Verse 'In thee, O LORD, do I put my trust; let me never be ashamed: deliver me in thy righteousness', Psa 31.  1
April 2.	Psalm 31. 14-24.
The Goodness of God.
David now turns from the trouble that has come on him because of his enemies to the assurance that his trust is in the Lord his God. He knows that his times are in the hands of the Lord, who will perform all things according to His purpose. On this basis, he pleads for the Lord to deliver from his enemies and his persecutors and to let His face shine on David for the sake of the mercies of the Lord. It may be that David has been faced with near despair when he thinks of his enemies and the way in which the Lord has allowed them to attack, but his faith has not wavered. He pleads for the Lord to answer, not because of any virtue in David but because he has called on the Lord. Here is an illustration of the principle which is stated by Joel and quoted by both Peter and Paul in the New Testament: whosoever shall call upon the name of the Lord shall be delivered. It is the basis of faith in every age, David proves it here, Peter proclaims it at the beginning of the present age, full teaches it is the age develops and Joel prophesies that it will be the assurance of those who face the persecution of the man of sin in the time of the Great Tribulation.
The character of the opposition which David has faced appears to be based on lies and malicious speech. This is all too often true for the people of God, while there are places where there is open persecution, the major issue that faces us is the deception that is seen in so many ways. Open persecution will frequently be the result of lies that come from malicious hearts who want to undermine the people of God. It may be the case on many occasions that some do not face open persecution because of the fact that they failed to stand against the lies of men. Certainly, there is nothing to gain by a contentious spirit which can frequently serve to undermine the testimony of the Lord, however we also need to recognise that there are times when we need to make a stand so that the word of God is not undermined. Most of all, we need to wisdom to recognise the distinction between unnecessary contention and effective denial of the Lord by failing to stand.
David now acknowledges the goodness of the Lord which He shows to all who fear Him so that those who trust Him see the evidence of His hand at work and rest in the assurance that the Lord provides the place where he hides them from the enmity of proud men and from the harm caused by contentious words. Once again, the language of the psalm means that believers in all ages can identify with David in many different circumstances. The truth of David's words is true for every child of God, we can prove the wonders of the kindness of God in a way that proves we are secure as the strongest city.
David looks back to the time when he felt so out of touch with God that he thought he had been cut off, yet he proves that the Lord heard his cries, it may be that the Lord does not answer in the timescale that we hope all in the way that we expect, but it does not mean that He is not listening to our supplications.
David now calls on all saints to recognise the ways of God and to love Him in the assurance that He preserves those who trust and repays those who act in pride. We have every reason to impress on in confidence with the assurance of the Lord will provide the strength to all who set their hopes in Him.
Can we rejoice in the goodness of God in every circumstance?

Memory Verse 'Be of good courage, and he shall strengthen your heart, all ye that hope in the LORD', Psa. 31. 24
April 3.	Psalm 32. 1-11.
The Blessing of Forgiveness.
This is another psalm of David, the first to be given the description, Maschil, a word that suggests the thought of giving instruction. The psalm opens with a declaration of the blessing that comes from the forgiveness of sin in various guises, something which is set against a description of the torment of unforgiven sin. As David starts, he uses three words to describe sin in a general sense before adding the specific sin of deception. The first two words emphasise the action of sin, the word translated transgression suggests the idea of a rebellious act whereas the word sin suggests a failure of any form which may be either intentional or unintentional. This shows the scope of forgiveness and it assures us that the Lord is ready to forgive, even when we act in rebellion against Him. The next two words are more associated with the thinking of the person who commits sin. The word translated iniquity has the idea of a shortcoming which could be unintentional, whereas the idea of guile clearly suggests a deliberate attempt to deceive. As we consider the full picture, we can see that David shows us that there is forgiveness and mercy available from the Lord for every form of sin that we could conceive, whether intentional or not, whether it was carried out or simply planned.
In contrast, David draws a picture of the torment that he faced when he tried to cover his own sin rather than allowing the Lord to deal with it. It is clear that he faced both the accusation of his own conscience and the hand of the Lord against him. As he speaks of his bones works in all by his roaring, this appears to indicate the conflict with his own conscience whereas the hand of the Lord was also on him. The result is that he was like a man who was suffering in the heat of summer with no relief.
In his extremity, David acknowledged his sin and brought his iniquity into the open, he confessed his transgressions to the Lord and the Lord gave not only the actions but the sinful mind that was behind it. It is likely that he refers to the time following his sin of adultery and murder, in which case he had spent most of the year trying to hide his sin before he confessed and knew the assurance that the Lord had forgiven him.
David now expands his own experience to encompass all who seek the Lord in truth; it does not matter how far they have fallen, it does not matter what waves of sorrow and affliction, over them because of their sin, the waters will not touch them because the Lord is their hiding place, He is the One Who preserves, He gives songs of deliverance to those who confess.
The Lord now answers with the assurance that He will not only forgive but He will instruct and lead as well; it is not enough simply to make an empty confession if the heart is not in it, there must be a genuine desire to walk in the ways that bring pleasure to the Lord without the need for the treatment that the horse or the mule may need because of their wilfulness. There path will only bring many sorrows on their head, but the Lord promises mercy to all who trust Him. He does not demand that we should maintain a sinless life, because this is impossible; what He does want is a heart that trusts and shows this in its readiness to do what the Lord asks. The result of this will be joy and gladness for all who seek the Lord from the heart.
Are we enjoying the blessedness of sins forgiven?

Memory Verse 'Blessed is he whose transgression is forgiven, whose sin is covered', Psa. 32. 1
April 4.	Psalm 33. 1-22.
The Praise of the Lord.
This psalm has no heading, but it is a call to rejoice in the Lord and praise Him which is followed by several reasons why this should be the case. It is interesting that the psalmist speaks of the psaltery and an instrument with ten strings, because as we go through the psalm there are at least ten reasons why we should praise. In addition to the accompaniment for the song, there is a call to sing a new song, something which generally indicates the thought of God's salvation. There is also a call to play with a loud noise, indicating the thought that this is something which should throw the heart and cause great rejoicing among the people of God.
The first reason that is given is that the word of the Lord is right and His works are true. This is a fundamental characteristic of God which is emphasised by the fact that He loves righteousness and justice. We can be certain that there will be a complete consistency in the dealings of God, we may not understand, but we can trust that the things which we do not understand will be seen to be absolutely true and right.
The second characteristic is that the earth is full of the goodness of the Lord. In one sense, this follows from the earlier statement, but it does emphasise a different aspect of this in that we can be certain that God will be good in everything that He does.
The next characteristic is the power of God in creation. This is seen as we survey the host of heaven which were wall set in place by the word of God, it is seen when we look at the sea and the wonders of the depths which men cannot fathom, but the Lord controls in perfection. Against this, the psalmist calls on all the Earth to fear and to stand in awe because of the power of God who can speak a word and all must obey His voice throughout the whole of creation. The vast creation, the depths of the sea and all that is in the world came to pass by the word of God and stands at His command.
The next characteristic is the counsel of the Lord which overthrows the counsel of men, but which can never be defied throughout all generations. This is directly linked with the purpose of God, who takes a nation and people for His own inheritance, men may think that they can overthrow this purpose, but the Lord looks down from heaven and moves all things to accomplish His will.
The next characteristic is the omniscience of God who knows every heart and takes knowledge of everything that a man may do. Nothing can be hid from Him. This leads to the assurance of the judgement of God which means that neither the number of an army nor its strength can deliver, not even a horse is of any value when the Lord intervenes.
In contrast, the salvation of the Lord is seen by those who fear Him, He delivers from death and from every distress. The true believer can rest in the faithfulness of the Lord and His holiness which means that He cannot deny Himself, so we are secure in the assurance that our salvation rests in Him so it must be consistent with His character.
The psalm ends with a call for the Lord to show mercy in view of their trust, there is no self-confidence, but perfect assurance that the Lord cannot fail to fulfil His word.
Do we appreciate the many blessings of trusting in the Lord?

Memory Verse 'Our soul waiteth for the LORD: he is our help and our shield.', Psa. 33. 20

April 5.	Psalm 34. 1-22.
The Deliverance of the Lord.
This psalm records the response of David after he had been driven away from the Philistines. There is no contradiction between the title Abimelech that is used here and Achish that is used in the historical narrative. Abimelech was the official title of a Philistine ruler, Achish was his personal name. It is clear that David recognises the way in which the Lord has delivered him from a situation which might have been extremely dangerous.
David starts with the assurance that he will acknowledge the Lord at all times and that praise of the Lord will be his continual theme. It is one thing for David to go into battle with Goliath in the power of the Lord, it is an entirely different matter for him to go into the city of Goliath without the assurance that the Lord is with him. David is quick to acknowledge that his only recourse in this situation was to turn to the Lord in humility and to allow the Lord to prove the greatness of His power as He delivered David from such a dangerous situation. He calls on the people to join him in magnifying the Lord because the Lord heard him and delivered him.
David now continues to teach the lessons which the Lord has taught him in these circumstances. While it is good to avoid falling into danger because of sin, it is vital that we learn the lessons which the Lord would teach us when we do fail. He highlights three important principles that we can all take to heart. The first is that the Lord will preserve His people; in David's case, he acknowledged the help of the angel of the Lord, but we have a far greater assurance that the Lord Himself continually lives to intercede for us, so He will save in every circumstance. The second lesson is that the Lord will reward trust; David likens it to tasting food with the assurance that those who trust will know the fullness of the blessing of the Lord because He is good. The third lesson is that the Lord will provide all that His people need if they seek Him with a true heart.
David now continues to encourage all who will listen to learn the lesson that the Lord has taught him. While it is good to learn from our experiences, we should not be relearning the lessons that others have taught us. David does not want anyone else to go into the danger in which he found himself. He assures the people that there is the promise of the goodness of the Lord upon them if they will fear Him. He then explains what this means in practice: they will not speak in a malicious or a deceptive way, they will do good and not harm, they will seek for peace in every circumstance. It is easy to see that this is the same truth as the New Testament encourages on the believer today, the ways of God are no different even if there may be a different prospect in view for the believer.
David contrasts the eyes and ears of the Lord which watch and listen for those who fear Him with the face of the Lord which is set against those who rebel. When the man of faith calls on the Lord, the Lord hears and saves; he only looks for a broken heart and a contrite spirit. It does not matter how many afflictions we face, it does not matter how far we fall, the Lord delivers in every circumstance.
David ends the psalm by highlighting the judgement that will fall on the wicked with the deliverance that the Lord will give to those who trust Him.
Do we know the deliverance of the Lord in the circumstances of life?

Memory Verse 'O taste and see that the LORD is good: blessed is the man that trusteth in him', Psa. 34. 8

April 6.	Psalm 35. 1-28.
A Plea for Justice.
This Psalm is a prayer of David when he was faced with enemies who were trying to overthrow him, apparently by lies for the most part. David recognises that he has no defence from himself, but that the Lord can and will see those who put their trust in Him.
David asks for the schemes of men to be confounded and that the men themselves may be removed in the way that the chaff is blown away. He pleads for the angel of the Lord to be sent to chase them until they cannot return because they find themselves in a dark place where they cannot get a hold for their feet. This is not some malicious desire on the part of David against those who oppose him, he points out that they had been guilty of plotting to harm him and that there were attacks have been without any reason. This is compounded with the fact that they have been deceptive in their attacks, preparing a pit to trap him in the way that they might trap a wild animal. This is not a man who is asking the Lord to cover his failures or even his weakness, it is a man who knows the danger in which he finds himself, but also that he has no way to escape in his own strength.
David anticipates the answer of the Lord and speaks of the assurance that he will know joy and rejoicing in the Lord and His salvation. He acknowledges that there is no one like the Lord who will deliver the poor and weak from those who are too strong, who will deliver the poor and needy from those who want to make them a prey. We can all rejoice in the same assurance, none of us are able to overcome in the conflict with the flesh, the wall or the devil in our own strength, but we can all be certain that the Lord will hear and will save all those who call upon Him.
David now contrasts his behaviour with the behaviour of these evil men and, as he does so, he writes words which are even more true of our Lord than of David who first wrote them. He faced false witnesses who accused him of things which he had never done and who set out to harm him when he had only sought for their good. We can see how clearly this was fulfilled when the leaders of the Jews brought their accusations, they sought for false witnesses but could not find to do agree together; they took our Lord and beat Him despite their failure to find an accusation that they could bring; finally, they brought Him to the Roman governor and insisted that He should be put to death and all this was their response to a Man Who listen to every cry for help and never turn anyone away, irrespective of what their character may have been.
The psalm ends with echoes of Psalm 22 as David pleads for the Lord to deliver in the assurance that he will lead the great congregation in thanksgiving and in praise. He sees the character of his enemies who show a bitter hatred without any cause, who plot unrest and trouble for the land. They want to be rid of David because they recognise his character, that he will not allow their schemes to go unpunished. Once again, it is a clear picture of the enmity that the Jews shown to our Lord which was so apparent that Pilate knew that they had brought him out of envy. David ends the Psalm with a plea for the Lord to job righteously and with the assurance that, if the Lord fulfils His promise and delivers David, it will be the cause of joy and rejoicing for the faithful as well as a source of praise for David himself.
Whom do we ask to plead our cause?

Memory Verse 'And my soul shall be joyful in the LORD: it shall rejoice in his salvation', Psa. 35. 9
April 7.	Psalm 36. 1-12.
The Excellence of the Lord.
This is another psalm of David to the chief musician. Like Psalm 18, the title speaks of David as the servant of the Lord. We are not told about the circumstances of this psalm, but we can see the contrast between the servant of the Lord and the wicked men who have no fear of God.
The psalm starts with a description of the wicked. They have no fear of God, but rather they promote themselves in their own minds to such an extent that they are given over to iniquity in a way that is repulsive. They can only speak sin and deception without any wisdom or good in their ways. Even through the night, they are only planning ways in which they can carry out their mischief with no thought of God and no hatred for evil.
In contrast to this, David considers the ways of God. He highlights mercy, faithfulness, righteousness, justice and lovingkindness. These are the characteristics that the Lord desires to see in His people. It is interesting that David starts with mercy in the heavens, the thinking of men would speak of holiness and righteousness which is what the devil intends us to think. It is true that the Lord is holy and righteous, but it is also true that He knows the weakness of the flesh, so He is quick to show mercy to any who will acknowledge their weakness and call for salvation. This is linked to His faithfulness because we can have absolute confidence that He will never fail to fulfil His promises, so we can depend upon mercy for those who repent. His righteousness is like the great mountains which men cannot scale while his judgements are a great deep that cannot be plumbed. This should not be something which strikes fear into our hearts because it teaches us that the Lord will always do what is right. His promise to Abraham remains true throughout all generations, where the Lord sees a heart that believes, He will reckon righteousness to that person, so they will not be called to account. As David considers this, he recognises that the lovingkindness of God exceeds anything that man could possibly conceive.
The result of this is outlined in the closing verses of the psalm. The first result is that men can put their confidence in the Lord to defend them without fear. We can be certain that whatever opposition we may face, the Lord will protect all those who put their trust in Him. More than this, David recognises the abundance that the Lord gives; the Lord will satisfy all those who put their trust in Him out of His abundance in His house to such an extent that it will be like a river of water that supplies an unending source of satisfaction and pleasure. It will be a foundation of life and the pure light that will reveal the fullness of the glory of God in all his attributes.
David now pleads for the Lord to prove His lovingkindness to all that know him and His righteousness to those whose heart is set on living in obedience to the ways of God. He adds a personal prayer as he looks at the proud and the wicked who seek to overthrow him, he recognises that only the Lord can prevent them but he also recognises the way in which the Lord cast down all those who set themselves to work in ways that go against the word of God. It may be that they scheme, it may be that they lie and deceive and even raise others in malicious acts, but the Lord will bring them down so that they cannot rise up again.
What is our appreciation of the greatness of our Lord and God?

Memory Verse 'How excellent is thy lovingkindness, O God! therefore the children of men put their trust under the shadow of thy wings', Psa. 36. 7
April 8.	Psalm 37. 1-13
Trust in the Lord
This psalm starts with a series of exhortations that David gives to those who desire to please God which will avoid bringing the wrath of God on them. In these verses there are five clear exhortations: to trust, to do good, to delight in the Lord, to commit our ways to Him and to rest in Him. In addition, he warns of dangers that will ensnare us if we allow room for them.
David starts with a warning not to fret or to become envious because of evildoers, they may appear to prosper for a while but they will be cut down in a short time and wither like the grass. We need to understand this in the context of eternity and the purpose of God, it may be that evil appears to prosper for much if not all of our life but in the context of eternity, this is of no consequence. We also need to remember that anything which men can do to us cannot be compared with the judgement that they face if they refuse the mercy of the Lord.
In contrast, David gives three positive exhortations. He starts with an exhortation to trust in the Lord. This is always the basis of a life that will be for the pleasure of God. The Hebrew writer reminds us that without faith it is impossible to please God, the language is important to note because it is not just difficult; sometimes we act as though this were really what we thought, we do what we think is right possibly out of routine, possibly because it has proved a blessing in the past; unless it comes from an act of faith, it will never please God. This is followed by the exhortation to do good which is directly linked to faith because faith in the Lord from the heart will always lead to good works. They have the promise of blessing, David views this from a material perspective which is consistent with the promises of God to Israel but we need to see this from a spiritual viewpoint in that we will enjoy the inheritance in heavenly places that the grace of God has brought to us. take delight in the Lord. The idea here is that we find our pleasure in doing the things that please the Lord; the result will be that the Lord will give us the things that we desire because our desires will become His desires for us.The third exhortation is to commit our way to the Lord which is linked again with trusting Him. This has the promise that the Lord will fulfil his purpose enough and will vindicate us in the way that we take. The final exhortation is to rest in the Lord and wait for Him in patience. This is qualified by three warnings as the ways in which we may fail in this respect. The first concerns warrior and about those who prosper when they follow a path of evil, this can quickly lead to anger which is the second warning and will subsequently lead to sin in our own life because it appears to be the way in which men achieve their goals. David warns that it is a short-term measure, they will be called to account and there will be nothing to show for all that they have done.
David now tells us that the meek shall inherit the earth and that they will enjoy the abundance of peace. It may be that they are one path which is foolishness to the natural eye, but they can go forward in the assurance that the Lord is looking down and He will laugh at the schemes of the wicked. David uses the same language here as in Psalm 2, men think that they are mocking God and making light of all that He says, but the reality is that God is looking down and taking note, He will call every action and every word to account in His own time.
Do we find delight in the Lord in every circumstance of life?

Memory Verse 'Delight thyself also in the LORD; and he shall give thee the desires of thine heart', Psa. 37. 4
April 9	Psalm 37. 14-26
The Wicked and the Upright.
David now continues with a contrast between the wicked and the upright. He shows the wicked with a determination to overthrow the poor and needy as well as the upright, but he also recognises that this is short-lived because the Lord will intervene. While David may speak of a physical attack, the same principle is true today in a more subtle guise when men do everything in their power to promote themselves at the expense of others and the standards of the world are in direct opposition to the standards of God. David points out that the righteous man is far richer than the richest of evil men, the evil men may have riches for the time but the Lord will bring them down; in contrast, the Lord will uphold the righteous, He will take account of his days and He will give him an everlasting inheritance. Once again, David underlines the important principle of seeing how circumstances from the Divine perspective.
David now continues with the assurance that the Lord will provide for His own. This is a portion of Scripture that needs to be understood in its context, Israel had the promise of an earthly inheritance so the faithful in the nation had every reason to expect material prosperity. This is seen in respect of the commandment to honour father and mother, it is also see in respect of the blessings that Moses pronounces at the end his life. Our inheritance today is a spiritual inheritance, so we should not claim promises like these in material sense, what we can do is lay claim to them in the spiritual sphere. Rather than to question why the wicked may appear to prosper at the expense of the godly, we should recognise that the Lord is using the circumstances to develop our spiritual character and to bring us into the enjoyment of our spiritual inheritance.
Another characteristic of the wicked is that he will borrow without any intention of repaying the loan. He sees no problem with taken from others even if it does not belong to himself, in contrast the righteous will be marked by a readiness to show mercy and to give even if there is little or no prospect of receiving a repayment. This is the principle that the Lord sets out in the parable of the Great Supper when He urges His hearers to invite guests who do not have the means to repay. We frequently use this in the proclamation of the Gospel, and it is applicable in that the grace of God is the perfect manifestation of water He asks from His people, but we are missing the real point of the parable if we never get beyond the application in the Gospel. The Lord is teaching that we should be followers of Him by doing in practice what He has done for us.
David gives three reasons why we can be confident if we fulfil what the Lord expects from us respect. The first is that the reward will be to inherit the earth, clearly this is true in a literal sense for the people of David's day but we can apply this in a spiritual sense because fulfilling the desire of the Lord will lead us into a greater appreciation of our inheritance in Christ. The second reason is that the Lord is in complete control and takes pleasure in those who fulfil His desire, it may be that we will stumble but the Lord will raise us up if our trust is in Him. This is really the main theme that has been running through this psalm, the schemes of the wicked will come to nothing but the Lord will fulfil His purpose for His people. The third reason that David gives follows directly from this, he recognises that the Lord has never forsaken the righteous neither has He left his family to beg for food.
Whose standards govern our dealings with others?

Memory Verse 'The LORD knoweth the days of the upright: and their inheritance shall be for ever', Psa. 37. 18
April 10.	Psalm 37. 27-40.
The Confidence of the Righteous.
David now continues with an exhortation to depart from evil and to do good with the promise that they would abide for ever because the Lord loves justice and will not forsake His people, He will preserve them but the wicked will be cut off. While we may not have the same promise in terms of an earthly inheritance and length of days in this life, the principle is certainly true that the Lord will watch over those who walk in the way that He desires.
David now speaks of the foundation of the righteous, he speaks with wisdom and justice because the law of God is in his heart. This does not contradict other places where we are told that there is none righteous, rather it is an indication that the Lord is looking on the heart and sees the desire for righteousness and obedience to the law of God. As in every other case, this is an evidence of faith at work in the life, not righteousness that is based on the man's works. Sadly, it is the character of life which attracts enmity from the wicked; they watch with the express intention of destroying him. It is notable that this is seen in the life of our Lord when evil men took every opportunity to try to find an accusation that they could bring against Him. He is the perfect example of how we should respond in such situations, He left Himself entirely in the hands of God and proved that the Lord would deliver. It is interesting to see the reference to condemnation, it suggests false witnesses who seek to undermine the character of the righteous. Once again, this is seen in the life of our Lord.
David instructs us to wait on the Lord and to keep His way. It is easy to think that we should vindicate ourselves, this is never more true than when we know that we are in the right. Our Lord sets the example that David indicates there when he commits his way to God and waits for Him to judge righteously. The wicked may lies to great power, he may appear to reach out like the green bay tree so that his power appears to touch every sphere, but the assurance that David has is that the Lord judges, even when the wicked appeared to be invincible, the Lord removed him in such a way that he could not be found. At best, we can only obtain a partial vindication in our own efforts, only the Lord can fulfil the work in perfection.
David now calls on us to take note of the perfect and the upright man because he will be a man of peace. The connection to the earlier verses is clear because the Lord will work to bring peace where even our best efforts are likely to end in strife and unrest. We may answer the challenges of evil men in our own wisdom, but they will simply find other reasons to accuse and the strife will continue, when the Lord works the result is perfect. He brings complete salvation to those whose trust is in Him, He supplies them with the strength to continue in the time of trouble. It is notable that, even if David speaks of a complete deliverance and judgement against the wicked, he still reminds us that this will not be immediate on every occasion, so we need the strength from the Lord to sustain us until the time when He chooses to deliver. There is no basis for believing in a prosperity Gospel that offers a comfortable life in this world, David did not expect is in his day and we have even less reason to expect it today
Where is our strength in times of trouble?

Memory Verse 'But the salvation of the righteous is of the LORD: he is their strength in the time of trouble', Psa. 37. 39
April 11.	Psalm 38. 1-22.
Remembrance of Sorrow.
This is a psalm of David with a title that indicates it is intended to call to remembrance. It starts with a plea for the Lord neither to rebuke nor to chasten in His anger. David speaks of a very sore trial through which he is passing, it is as though the Lord is shooting arrows at him and pressing him down with His hand. David recognises that he is guilty of sin which merits the wrath of God but it is reaching a stage where he does not feel that he can take any more. Sin has caused unrest in his bow, iniquities pressed down on him like a heavy burden which is too much for him to bear and his foolishness has left him in a contemptible state. The result is that he is in trouble and mourning, in a state of sickness which offers little hope of comfort. The picture is a tragic image of a man who suffers under the hand of God, yet he appears to understand and to appreciate the reason for it.
It is good to see the way in which David responds. While he speaks of his oppression, he does not make any accusation against the Lord. He now goes even further in that he recognises that the Lord is taking note of him. The Lord knows the longings of his heart as well as the pain which he is facing from the circumstances through which he passes. If it was good that David did not accuse the Lord of injustice, it is better to see that he still brings his circumstances to the Lord in the assurance that the Lord is listening to him.
The next verses highlights the contrast between the Lord and men. David knows that he has offended against the Lord, yet the Lord still takes note of him; in contrast, David finds no one to stand by him his closest friends separate themselves from his distress, even his family stand far away. The only people who seem to take any interest in the circumstances of David at this time are those who want to ensnare him and destroy him. They set snares, they speak malicious things against him as they plot to deceive. As we see so often in the Psalms, David is brought to a situation that pictures the sorrow and distress that our Lord would face from the reign of His day, especially the rulers.
David answers these men in the same way as our Lord, he ignored what they said and did not answer in his own defence. No doubt, like our Lord, he could have argued his case and silence the criticism, but it would not have removed the hostility. There are many occasions in life when we may find ourselves in the right, but to justify ourselves will not bring any benefit. We see this with our Lord, in the days before they arrested Him, He silenced every question that men could bring against Him, so that everyone was afraid to ask Him any more questions. The response of the men to this was that they paid Judas Iscariot to betray the Lord into their hands and then they took Him and viciously maltreated Him in their hatred. As with David, so with our Lord, both met their enemies with silence and both placed their hope and confidence in the assurance that the Lord their God would hear them.
In the case of David, he was ready to confess his iniquity openly and to show genuine repentance for his sin, sadly his enemies were only interested in bringing about his destruction. They have no love for David because David had a desire to do what is good and right in the sight of God. On this basis, he pleads with the Lord not to be far from him; he knows that he will not get any help from men, but he is certain that the Lord is his salvation, so men can do nothing to destroy him without the word of the Lord.
How sensitive are we to sin?

Memory Verse 'For in thee, O LORD, do I hope: thou wilt hear, O LORD my God', Psa. 38. 15
April 12.	Psalm 39. 1-13.
Suffering in Silence.
This is another psalm of David to the chief musician although on this occasion, as with two later Psalms, the chief musician is named as Jeduthun. He is one of the three Levites who were noted in the reign of David for leading the songs of the people. Along with Heman and Asaph, he lead the praise as the Ark was brought back to Jerusalem by David, they were also the fathers of the families who were set in order to prophesy in the Temple.
David starts the psalm with a description of the way in which he was so determined to avoid speaking out of turn when evil men were provoking him that he did not even sight of good word until such time as his heart burned. It is clear that this is yet another Psalm which is set against the background of extreme provocation on the part of people around David. The way in which David speaks suggests that they are people in the nation rather than enemies from outside although we are not told this categorically.
David starts his words with a plea for the Lord to instruct him about the brevity of life and the weakness of men. Here is a lesson which we would all do well to learn, we have a tendency to behave as though there is a lifetime guaranteed to open in front of us. In reality, none of us can even so much as guaranteed our next breath. The wise man will live in the realisation of this truth and will not make idle boasts about either how long he has or how much he is able to achieve in that time. David ends this with the word Selah, a call to pause and consider the truth of what he is saying. David continues with an acknowledgement that men walk with an empty show, they become worried about things that are of no consequence and they accumulate wealth which will pass on to others and they often do not even know who will benefit from it.
David now turns and considers his own situation; his hope is centred in the Lord, so he will wait for the Lord to accomplish His purpose. If this is going to happen, he needs the Lord to save him from his transgressions so that he does not become a reproach for those who are guilty of folly. We know that men in the flesh will always mock at the godly, but David is concerned, as we should be, that we do not give reason for this.
As David looks at his circumstances, he tells us that he would not say anything because it was the Lord who had brought him into the circumstances where he found himself. David has learned the lesson that Job would teach us, it is folly to try to vindicate ourselves only the Lord can do it. Job proved this regarding circumstances which did not reflect his character, David is even more careful here because he recognises how easily men could accuse him if he provoked them. He pleads for the Lord to be merciful and to take away the chastening hand, he acknowledges that the rebukes of the Lord will remove every evidence of beauty from and expose him for what he really is, an empty vessel with no beauty or glory of his own.
David now ends the Psalm with a double plea for the Lord to hear and to act on what he asks, his cry is accompanied by tears as the evidence of the reality of the desire of his heart. The first reason for the Lord to listen is because David has chosen to walk with the Lord even if it means that he become a stranger to everyone around him, with no permanent home in this life. The kingdom is at its peak, but it is still passing. The second plea follows from this in that David wants to recover history before he goes out of this life.
Are we prepared to confess when we have fallen into sin?

Memory Verse 'And now, LORD, what wait I for? my hope is in thee', Psa. 39. 7
April 13.	Psalm 40. 1-8.
Devotion and Deliverance.
This is another psalm of David to the chief musician and it is one which is clearly Messianic in that part of it is quoted in the New Testament as being the words of our Lord as He came into this world. The opening of the psalm is an answer to the opening Psalm 69. In Psalm 69, we have the cry of the Lord in His distress, whereas here we have the assurance that the Lord has heard and answered that cry. The opening expression of the psalm is vital to our appreciation of all that it would teach us, it is a result of waiting patiently for the Lord. We are all prone to bring our requests to the Lord and to expect an immediate answer, but the man of faith will bring his requests consistently in the assurance that the Lord hears and answers in His own time. In this respect, our Lord is the perfect example of this and we have every right to consider the psalm as the expression of our Lord looking back over the events of the cross.
It is notable that the first response of the Lord God to the prayer is to incline Himself to David. This may appear insignificant, but it teaches us the assurance that, even if we do not see a direct answer to our prayer, we can be certain that the Lord is taking note of our circumstance and waiting for the right time to answer.
When the answer comes, it is a total contrast to the circumstances that brought about the cry; we start in a horrible pit where there is no way to go with miry clay that only drags further down, but we end on a rock where there is no possibility of sinking with a clear path that the Lord shows. The bitter cry of distress is replaced by a new song of praise; typically, the new song in the Psalms is a song of redemption and this is no exception, whether we think of David's experience as he rejoices in the deliverance of the Lord or whether we think of the perfect expression in the circumstances of our Lord Himself.
The result is that any who take note of what has happened will recognise the hand of the Lord and put their trust in Him, it is a clear evidence of the wonderful works of God which find their source in His thoughts towards His people and which are too numerous for any to calculate.
It is against this background that we have the specific Messianic section of the psalm; in these words we have an allusion to every form of offering that Israel would bring and the context of the quotation of these words in the New Testament only serves to highlight the assurance that in the person and work of Jesus Christ, every offering from the Old Testament has received its fulfilment. It may be that there are offerings in the time of the kingdom of which Ezekiel prophesies, but these are only reminders of the great work of our Lord Jesus Christ. The reference to the volume of the book, no doubt, is explained by the words of Luke as he tells of the two on the road to Emmaus: He opened unto them in all the Scriptures the things concerning Himself; every part of Scripture points us to Christ. The next expression gives the reason why this is true, His only desire is to do the will of God and He will fulfil the law of God from His heart. There is a subtle difference in the New Testament quotation, David's delight was to do the will of God but he was prone to failure, our Lord came into this world to do the will of God and the possibility of failure could never arise.
Are our hearts full of song as we consider our Lord and His salvation?

Memory Verse: 'I delight to do thy will, O my God: yea, thy law is within my heart', Psa. 40. 8
April 14.	Psalm 40. 9-17.
The Plea of David.
David now speaks about the way in which he has made known the character of God, he has not have the righteousness of God, he has publicly declared His faithfulness and salvation, he has made known His mercy in truth in the great congregation. The statements come from the heart of David as he reviews his life, but they are far more true of our Lord as we consider the way in which He lived amongst men. He lived in a generation of self-righteous hypocrites, to use His own description of the men who opposed Him. They were the men who ruled the people, yet they knew nothing about the heart of God. The Lord pointed out that the standard of righteousness was not adequate to enter the kingdom of heaven, He exposed their hypocrisy as they tithed to the last farthing, but they did not consider the demands of the law to show kindness and mercy to those who were in need. Ultimately, it was this faithfulness on the part of our Lord which aroused the anger of the rulers. Our Lord, even more than David, could speak of the way in which He preached righteousness. The first teaching that Matthew records is a declaration of the righteous standards that God demands in His kingdom, a standard that goes beyond an outward observance of the letter of the law to show the reality of the character of God lived out from a heart that is right with God.
In view of this, David pleads for the Lord to show mercy to him and to ensure that His lovingkindness in truth are the basis on which David is preserved. He finds himself beset with more evil than he can count, he recognises that his iniquity has brought him into such distress that he cannot look up because it is far greater than a man could ever number, his heart is failing because of the weight of guilt. While we may never directly linked such language with our Lord, we can look at the cross and we are forced to appreciate that the load which He bore that day is far greater than any man has ever borne, more than that it is far greater than all men collectively have borne. The only answer for David is that the Lord will deliver him, his distress is so great that he needs salvation quickly before he is consumed.
The psalm ends with words that are almost identical to Psalm 70, emphasising the connection between the two psalms. As we read the plea of David for his enemies to be ashamed and confounded because of their hostility, out first thought is likely to be that this is not the way in which our Lord would pray or the way in which we should pray, but then we can appreciate that it is a prayer which will be answered fully when our Lord returns to claim the throne of His father David. The issue is only with the timescale, we are living in a day of salvation when the Lord delights to show His mercy in an unreserved fashion. When that day ends, men will be called to account for what they have done and central to that account will be their response to our Lord Jesus Christ, God's anointed King.
It is far easier to see the way in which the last part of the psalm is fulfilled. All who know the Lord can look with joy to Calvary and can recognise the triumph of Christ which means that every enemy will be put down by Him and He will be magnified alone. We can rest in the assurance that, whatever our weakness and failure, the Lord things must and He will deliver; the only reason for any delay is to give opportunity for men to repent.
Do we place the honour of our Lord before our own honour?

Memory Verse 'Let all those that seek thee rejoice and be glad in thee: let such as love thy salvation say continually, The LORD be magnified', Psa. 40. 16

April 15.	Psalm 41. 1-13.
The Mercy of the Lord
This psalm Is another Psalm of David to the chief musician and it divides into three distinct sections. The first four verses a prayer for the Lord to show mercy which is based on David's understanding of the character of the Lord, the next five verses tell of the way in which David's enemies seek his harm, while the final four verses tell of David's confidence in the Lord which leads him to a eulogy that ends the first book of Psalms.
As far as the circumstances are concerned, David starts with the assurance that the man who seeks the welfare of the poor will be blessed by the Lord. We can appreciate that this is true because such a man is only giving a practical expression to the character of the Lord. As David views the circumstances will such a person, he recognises the power of the Lord to deliver from troubles, from death, from enmity and from disease. In these three verses, David covers the scope of human experience and he acknowledges that the Lord is sovereign to act on behalf of his people in every situation. He then considers his own situation and tells how he pleaded with the Lord for mercy despite the fact that he knew that he had sinned against Him. David is not presumptuous here, he recognises his sin but he also recognises that the Lord is merciful.
The second section of the psalm shows the malicious hatred which David's enemies felt towards him. This section ends with the verse that John quotes in part as he records the exposure of Judas Iscariot in the upper room. While it is the only verse which is directly quoted, the whole section is a clear statement of the enmity of the Jews to the Lord for almost the entirety of His public ministry. It starts with men whose only thought was the death of David and the end of his name, something which was not going to be fulfilled in that David would not die at their hands and his name has not perished to this day. It is even more true of our Lord, He went into death but it could not hold Him and the result of His resurrection is that His name will be set far above every other name so that every creature will bow completely to His authority. The parallel between David and our Lord is seen as the enemies of both men come to hear what they will say with the express intention of finding an accusation that they can bring against them. The last verse highlights the extent of this enmity as both men were betrayed by someone who held a position of privilege in nearness to them. In the case of David, he is betrayed by his close companion, Ahithophel, when Absalom rebels; in the case of our Lord it is Judas Iscariot who betrays him although John is careful not to include the phrase, in whom I trusted.
David ends with a plea for the Lord to be merciful and raised him up so that he can execute judgement. He acknowledges that he enjoys the favour of the Lord and the assurance that his enemy will not triumph because the Lord recognises his integrity, something which clearly was not see in the circumstances that give rise to this psalm as Absalom steals the heart of the people of Israel by deceit and stealth. It may be that Absalom can muster a great army, it may be that his arguments are plausible and many of the people are deceived into taking note of what he says, the reality is that he has acted in a way that the noise the character of God so he has brought the judgement of God upon himself. The psalm ends as David acknowledges the fact that the Lord must maintain His character eternally.
Are we careful to give the Lord His portion of praise?

Memory Verse 'Blessed is he that considereth the poor: the LORD will deliver him in time of trouble', Psalm 41.1
April 16.	Psalm 42. 1-11.
Hope in God.
This is first psalm in the second book of Psalms. It is the second Maschil psalm. The psalm appears to revolve around the two instances where the psalmist asks the question, Why art thou cast down? 
The psalm starts with the picture of a thirsty hart or stag which is thirsting for a brook with water to drink. It conveys the idea of an animal which would normal be marked by speed and agility moving in a tired fashion. It is a vivid and accurate picture either of a believer who has lost sight of the Lord in his life or of a believer who has learned something of the Lord, in a way which leaves a growing desire to learn more. This should be something to which we can all relate. Most, if not all will know both experiences, but it is hard to imagine that any true believer would never have known either.
The result of the thirst for God is that the psalmist asks when he can come into the presence of God. There is a very real sense in which we can enjoy the assurance that we have a full access at any time; in this respect, we can understand the limitation of the law which prescribed times and seasons for coming together. There is also a sense in which we may all know this in our personal experience. When sin has come in, we experience a break in our fellowship with out Lord, in such times, the answer is that we need to come in repentance and confession to restore our fellowship with the Lord. There will be times when we face physical weakness and affliction so that we cannot meet with the Lord's people as we might wish, while we can approach the Lords in personal fellowship, we will still miss the joy of united fellowship with the Lord's people. For whatever reason, the psalmist faces the taunts of men who ask him where his God has gone. In view of this, he pours out his soul in memory of the days when he could go into the presence of the Lord with the multitude and he could join in a voice of praise as they kept the feast. He raises the central question of the psalm and answers it with the reminder that this will only come when our hope is in God and when we rest in the assurance that He will restore us.
The second section of the psalm has a more positive view although the description of the distress appears to be greater. His soul is cast down but he will remember the Lord, even if he has to go to the extremities of the land. He considers his distress and he feels as though God has laid the full weight of His wrath on him. Even in this, he remembers that the Lord will show loving-kindness in the day and give the reason for songs in the night, He will continue in prayer, even if his God appears to have forgotten him and his enemies take the opportunity to mock him. It is easy to see how these verses could take us to the cross. It should be an encouragement to us in that we can be certain that the Lord knows our circumstances, it should also be an encouragement in that it shows that He is teaching us a deeper appreciation of all that Calvary means.
Once again, the psalmist turns to ask why he should be discouraged. Apart from the earlier reasons, he has the assurance that the Lord is his God  It may be that the experience appears to be extreme, but the Lord reveals Himself in a personal and precious way to the one who suffers.
Is our soul cast down, or do we hope in the Lord?

Memory Verse 'Why art thou cast down, O my soul? and why art thou disquieted within me? hope thou in God: for I shall yet praise him, who is the health of my countenance, and my God', Psa. 42. 11
April 17.	Psalm 43. 1-5.
The Place of Joy and Praise.
This psalm appears to be a continuation of the previous psalm and it brings us to the final restoration of the psalmist. He has spoken of his desire for God, he has spoken of the distress in which he finds himself and acknowledge that it is linked to sin on his part, now he pleads with God to deal with his circumstances in such a way that is able to return again to the hill of God and the altar of God.
He calls on God to judge and to plead for him against a nation that is ungodly in character and a man who is deceitful and unjust. There are several times in David's experience when this could be seen; it could have been written while he was a fugitive from Saul although this is unlikely because superscription for Psalm 42 indicates that it was written for the sons of Asaph, suggesting that it would have been while David was king if David is the psalmist; it certainly could be at the time when Absalom had raised so many of the nation in rebellion against him by deceit and unjust accusations. The doubt about the circumstances would only serve to emphasise that this is a cry which many of the Lord's people will have raised over the centuries.
The psalmist now goes on to explain why he cries to God, he knows that God is the source of his strength so if God sets him aside, he has no other security. He faces the prospect that the enemy will oppress him and leave him to mourn.
The answer that the psalmist finds to this that the Lord should send His light and His truth. He knows that it is easy to be deceived so it is possible that the problems which he faces come because he has allowed himself to be led astray, he wants to avoid this because he knows that it will only lead him further away from God and further into trouble. The result of having the light and truth of God shine on his path will be that he will be led into the hill and the tabernacle of God, the place where he can enjoy fellowship with his God. Once he knows that the joy of Fellowship has been restored, he will go to the altar of God as an act of Thanksgiving and an expression of the joy that he finds in the path of obedience to God. so that the psalmist may be certain that he is walking in the right path that will bring him back into the enjoyment of fellowship with God.
The lesson of these verses is quite clear and it is the opposite of what men would think in their natural mind. The devil will be receive us into thinking that the light of God and the truth of God are restricted and will have the result of leaving us on a path that will only bring turmoil and distress, the psalmist recognises that this is not true in any respect, the turmoil has come because of his departure from God and because of the malicious intent of those who oppose him; the only place of safety in a world that is hostile to God is to be in the place where fellowship with God can be enjoyed. It is interesting to note the way in which the Lord speaks to His disciples in the upper room and tells them that His teaching is designed to lead them into a fullness of joy, Paul writes in a similar way to the Philippians especially, although a number of his epistles contain the same thought, while John tells those who read his epistle that it was written so that their joy might be full.
The psalm ends with the challenge not to be cast down or disquieted, but to hoping God because he is the source of health as well a personal God.
Do we find joy in the presence of the Lord?

Memory Verse 'Then will I go unto the altar of God, unto God my exceeding joy: yea, upon the harp will I praise thee, O God my God', Ps. 43. 4
April 18.	Psalm 44. 1-26.
The Remembrance and Call for Deliverance.
This psalm is another Maschil to the chief musician, it is quoted by Paul when he writes to the Romans about the love of Christ and its ability to sustain us in every trial of life.
The first three of the psalm look back over the history of what the fathers have told their children; they have recounted the works of God in times of old, when He drove the heathen out of the land and set the people in their own inheritance which He had chosen for them. It is evident from the account that the fathers gave that the Lord did this despite them, He chose to set His favour on them when they could not do anything with the sword or their own strength. Everything that the people have comes from the Lord, He shines on them and they receive the benefit. It is easy to see why Paul would quote these words when he writes to the Romans, the situation is a direct parallel as the circumstances might raise a question about the reality of the love and favour of the Lord.
The next five verses show that the psalmist is fully aware that God has not changed, His ear is still to the cry of His people. He will give strength to overcome the enemy, He will enable them to tread down the enemy. The psalmist knows that there is no help for the people from their ability with the bow or with the sword but they can boast in God all the day and praise Him continually because all that He has done in the past.
The next seven verses deal with the next question as to why the Lord is not doing the same for His people as He did in the past; He has left them to shame, He will not go out with them to fight, He has left them to turn back from their enemies so that they can take spoil from the people. They have been left to be taken like sheep for the slaughter, to be scattered among the heathen, the law does not even make any profit out of the people, instead they had become a reproach, a scorn, a source of derision until they have become a byword among the heathen so that they shake their head because they cannot understand what is happening. It is not only the heathen that cannot understand because the psalmist himself is confused by all that is happening.
The psalmist now considers reasons why the Lord might have dealt in this way with them; he asks whether they have forgotten the Lord, if they have failed to keep His covenant, if the heart is turned, if they have turned from God to idols. What he says is that, even though they have been broken and brought into the shadow of death, they have not forgotten, they are sure that God will search the secrets of the heart and expose any failure. As far as he can see, they are being treated like sheep for the slaughter because it is what the Lord has decreed for them, possibly even because they are walking in the way that the Lord has set out.
The psalmist now ends is prayer with a threefold plea for the Lord to help. He asks that the Lord will awake and will not cast them off for ever, this is a plea for the affliction to the limited. The second plea is for the Lord to take note of all the people are enduring other hand and this, calling on the law to be merciful and to limit what He allows the enemy to do to the people. The third plea brings together the first two with the acknowledgement that the only answer is for the Lord to redeem, because the people have no strength to achieve anything for themselves.
Does our trust continue when we are faced with severe adversity?

Memory Verse 'In God we boast all the day long, and praise thy name for ever. Selah', Psa. 44. 8
April 19.	Psalm 45. 1-17.
The Song of Loves.
This psalm stands in contrast to the previous psalms in that it is all overflow of appreciation for the glories of the king, there is no mention of enemies or distress. Once again, it is a psalm to the chief musician and it is easy to see on this occasion how the psalm is distinctly messianic in character. It is difficult to see how this psalm could be applied to a man, even David, and this is emphasised by the way in which it is quoted in Hebrews chapter 1. It is said to be upon Shoshannim, which may refer either to lilies or to trumpets. Either of these will be true depending on whether we consider the subject of this psalm to be the beauties of the king, in which case the lilies would be appropriate, or a declaration of the glories of the king, in which case the trumpets might be applicable. 
This song is for the sons of Korah, the family that came under the judgement of God, because they rebelled against the authority of Moses and Aaron. It is good to see that the surviving family are marked by a readiness to join in a song of love for the king and instruction for the people.
This psalm starts with a heart that is overflowing as it meditates on the glories of the king; the overflow is so great that the psalmist speaks with the same fluency as the most prolific of writers. The reason is that he is contemplating someone who stands completely apart from every other man. He starts with His appearance and it is fairer than other men. He thinks about His speech and it is full of grace, reminding us of the testimony of the Nazarenes in Luke chapter 4. He blessed for ever by God. He is the most Mighty. As we consider all of the psalmist writes in his description, we cannot understand why his heart is overflowing.
The psalmist now raises a plea for the King to come out in His glory and majesty, he is certain that He will prosper because of the character of the King: He is marked by truth, meekness and righteousness. These are not characteristics which we might naturally associate with power, but they are characteristics which ensure that the Lord will be with the King, so the power of men will come to nothing. The extent of this power is an everlasting throne that is establishing righteousness, a King is identified as God Himself, yet He still acknowledges God as His God, a clear indication of the Deity of Christ as well as His humanity.
The garments of the King speak all that He has suffered and the fragrance which this brings to the heart that God, they fragrance which extends across the world such that kings will show their homage to Him by allowing their daughters to be numbered among His honourable women. The queen with the finest gold and the cry goes out for her to forget her own people and the father and to be occupied the King alone because He is her Lord and the Object of her worship.
The extent of His authority is seen because the daughter of Tyre is there, as well as the rich who come to intreat favour. His daughter is the manifestation of this glory with the excellence of her clothing as well as the joy of herself and her companions at the presence of the King. The psalm ends with His everlasting memory and the praises of the people.
Does our heart bubble over as we think of our Lord?

Memory Verse 'Thou art fairer than the children of men: grace is poured into thy lips: therefore God hath blessed thee for ever', Ps. 45. 2

April 20.	Psalm 46. 1-11.
God in the Midst.
This is another psalm for the sons of Korah and it is to the chief musician. On this occasion, it is designated for Alamoth or soprano voices. It is divided into three stanzas, each ending with the word, Selah. The first views the circumstances which we may face in life, the second considers the joy of the presence of God with His people, while the third calls on those around to consider the works of the Lord.
The first stanza opens with the assurance that God is the refuge and strength of His people and that He will always be near and able to help whenever there is any time of trouble. This is followed by a series of extreme troubles which take us far beyond anything that most would experience. We may hear, or even experience, some troubles which are less severe but of a similar nature; some will pass through earthquakes, but the earth would not be removed totally and mountains will not be thrown into the sea. We may see the waters flooding the land, possibly with such ferocity that walls and even buildings collapse, but not for mountains to be shaken. Certainly, it may be that these events will be seen literally when the wrath of God falls on this world after the church has been taken to be with Christ, but even in those days all who believe will be able to rest in the assurance that God is alongside to help.
The second stanza highlights the extent of the provision that God makes for His people, it is a river which spreads out into streams to bring refreshment to the city of God, where God dwells with His people in an atmosphere of holiness. The city cannot be moved because God is there and will help speedily. It may be that the heathen make a great and angry noise; it may be that the kingdoms unite against the city of God; God only has to speak and the earth will melt, the armies of men will disappear because they cannot define the Lord of hosts, the God of Jacob who will defend His people at all times. Isaiah describes this time as if the accumulation of armies that surround the city will no more dream because they disappear so quickly and so completely.
The third stanza calls on any who will listen to come and to take careful note of the works of the Lord. The Spirit of God is clearly taking us, through the psalmist, to consider a time when the Lord will exert His authority over all the world. Men may ask today, Where is God? The answer will be clearly seen in that day as the earth is left desolate under the hand of God's judgement. They will see the way in which God stops all warfare throughout the whole earth, this will not be a peace treaty such as men make, which is open to abuse and may be used as a cover to prepare for later warfare; when God acts, nor one will be able to argue and no one will be able to raise an army against Him. Every weapon will be destroyed or transformed into an implement that is for the benefit of all.
In view of this, the psalmist issues a command on behalf of God for men to cease from their raging and to acknowledge that He is God; they may plot and scheme as much as they like, they may raise themselves up in opposition to Him and His people, but He will be exalted, all the schemes of men will come to nothing, one word from the mouth of God and men will have to acknowledge His power. The people of God may appear to be on the point of extinction, but He will not fail them, they will be delivered from the enemy.
Are we confident of the help of God in every circumstance?

Memory Verse 'God is in the midst of her; she shall not be moved: God shall help her, and that right early', Psa. 46. 5
April 21.	Psalm 47. 1-9.
The Triumph of the Lord.
This is another psalm to the chief musician for the sons of Korah. It is a psalm of triumph in view of the power of the Lord to determine the inheritance of His people and to fulfil His purpose in bringing them into their inheritance. It starts with a call for all people to join in clapping and shouting to God with the voice of triumph. We are not told anything about the circumstances of the psalm, it may be that it is written at the time when the kingdom reaches its peak in the reigns of David and Solomon, or it may be simply an anticipation of a time that is coming when this will be seen in its fullness. Whatever the circumstances may be, it is clear that this psalm anticipates the time when the Lord Himself will reign over all the earth.
The first reason for the recent triumph is that the Lord is the most high, One to be feared and One who can exert authority over all the earth. They have been a number of great rulers over the course of human history, but not even the greatest of them have managed to exert authority in every place. The extent and His authority is that all the people and all the nations will be brought into subjection. Once again, this is something which may have never achieved with all their power. The Lord will give His people the place that He has chosen for them.
A second reason is given for voice of triumph; God has moved with the shout and the sound of a trumpet, we are living in days when God does not intervene directly in the affairs of men on most occasions. There are times when we can see that hand of God at work, but it is not generally a direct action. A day is coming when God will act and men will be forced to acknowledge His authority and His power, they may blaspheme His name, they may defy Him, but they cannot withstand His power. Against this background, the psalmist calls for people to sing praises to God. We may think that this is an obvious request, but the details which we are given in the Scripture show us that the people will be singing in a time of fierce tribulation, the like of which has never been seen before.
The first reason for the song is that God is the king of all the earth, it may be that the devil will appear to have complete authority through his agent, but the believer in that time will understand that this is only an appearance which the Lord allows in order to demonstrate the greatness of His power against every enemy. This is why it the psalmist calls on them to sing praises with understanding, it may appear futile and hopeless but the reality is that it is the armies of men that are powerless in the face of the Lord.
Every nation will be forced to acknowledge the rule of God, they have been used to compromise in the face of self-seeking men who will concede as little as possible; now they face the ultimate authority of God who will make demands in accordance with His Holiness and will not concede to the whims of men. We need to understand that the holiness of God means that even only make demands which are for the good of all, they are not austere and oppressive in the way that men make demands for their own ends. The result of all this is that all people are brought together and that for is exalted above all the powers of men.
Are we rejoicing in the greatness of our Lord?

Memory Verse 'God reigneth over the heathen: God sitteth upon the throne of his holiness', Ps. 47. 8
April 22.	Psalm 48. 1-3.
The City of our God.
This psalm continues the theme of the previous psalm, but extends it to encompass the city of God. Once again, it is written for the sons of Korah, emphasising the greatness of the grace of God in that the children of a family that was involved in one of the most blatant rebellions against the God appointed authority of Moses should become the family that the leads the place of the people when God asserts His authority in the city which He has chosen.
It starts with the announcement of the greatness of the Lord and a call for that greatness to be reflected in the praises of His people that emanates from His city. It anticipates the time when the Lord will rule over all the world from the city which He has chosen. As we look back now, we can trace four millennia over which time the Lord has demonstrated the greatness of His power, the faithfulness of His promise and the magnitude of His grace. As Israel review their history, they can see the power of God at work in many ways: their preservation in Egypt, their deliverance from Egypt, their preservation through the wilderness, their possession of the land. Intermingled with this is the rebellion and failure of the people on so many occasions, yet the Lord remained faithful to His promise and delivered them again and again in grace.
The place does not emanate simply from the place that God has chosen, it is also consistent with His character in that it is in the mountain of His holiness. The holiness of God means that He cannot condone sin, so He cannot fulfil His promise to His people without dealing with the question of sin. This is the mistake that the rulers made when the Lord was on the earth, they thought that their Messiah would overthrow the Romans and establish His kingdom on their behalf without the need for them to change their ways. Some, especially the Pharisees, thought that they were good enough to merit the favour of God; others thought that national birth meant they were qualified to inherit the promise; even a sincere man like Nicodemus struggled with the concept of new birth even though it had been taught in different ways by Isaiah, Jeremiah and Ezekiel. The cross has answered every demand of the holy throne of God so that He can fulfil His promise without compromising His character; God may now fulfil His promise to those who believe on the basis of the work of Christ.
The effect of the work of God is seen in the description of mount Zion; this is not the natural state, it is the effect of the work of God that has taken a city which should be of little consequence as far as men's estimates would be concerned and has made it into a focal point for the manifestation of the glory of God. Isaiah tells us that the mountain will be lifted above all other mountains and that nations will flow into it. Zechariah tells us that every nation will come up for the feast of Tabernacles. It is a work of God that is based on faith, not merit. To reward merit is a denial of the work of Christ, equally, to fail to reward faith will also deny the value of the work of Christ.
It will be the place from which the whole world will be ruled throughout the kingdom of our Lord, the city of the great King who will reign with absolute authority over all the world. He will also be a refuge for them trust in Him; the One Who will put down every enemy is the same One who will be a refuge for His people. 
Do we recognise the greatness of the place where the Lord dwells with His people?

Memory Verse 'God is known in her palaces for a refuge', Psa. 48. 3
April 23.	Psalm 48. 4-14.
The Glory of our God.
The psalmist now considers the way in which kings joined together and passed by Jerusalem. When they saw it, they could not make out what was happening so they hurried away in confusion and in fear, the distress and so great that they were like a woman in travail at the birth of her child. The ships of Tarshish were broken with an east wind. It is clear that the picture is one of a time when the Lord intervenes to defend His people. The description will be especially applicable at the time when the Lord returns and the kingdoms of the world unite against Jerusalem, those who are not caught up in the immediate devastation as the armies destroyed will watch in terror as they realise the destruction which is taking place. It will be the most incredible display of power that this world has seen, men may fear the destruction that nuclear power could accomplish but the contrast here will be marked because the devastation will be accurately directed so that the enemies of God's people are destroyed, but no harm will come to any believer. The song is raised that the people have heard before about the works of God, but now they have seen it in the city of the Lord of hosts. The titles of the city are important to note: the city of the Lord of hosts tells us that it belongs to the One Who is far greater in power than all others, the city of have God tells us that He has chosen to call the nation of Israel His own people and they can have a personal relationship with Him. In this assurance, they know that He will establish the city for ever.
The psalmist now recalls how they thought of the lovingkindness of God in His temple, they are able to offer praise out of a personal experience of His power, His righteousness and His justice. It is one thing to know the truth of God intellectually, it is far more precious to know God in a personal way that is derived from the experience of the hand of God with us in our lives. In view of this, the whole city and the whole nation can unite in joy and rejoicing which will extend to the ends of the earth.
The psalm ends with a call to walk around Zion in order to recognise and to appreciate the strength of the city so that the fulness of all that the Lord has done will never be lost by the succeeding generation. They can look at the towers and it will declare a vision which will miss nothing of any approach from the enemy; they can look at the bulwarks and they can see defences which can never be breached; they can look at the palaces and they can see a glory which can never be rivalled. It does not matter where we look, the assurance is that our God surpasses all others. The sad failure of human nature is seen in the fact that after a thousand years of rule, there would still be those who choose to go back to the old ways which they have never known because they listen to the lie of the devil.
The song ends with the assurance that the God Who is so great, Who can overthrow enemies in such a magnificent display power and will establish His kingdom for ever is a God who is interested in each believer so that we can all claim Him as our God and that for ever. We can trace every circumstance of life in the assurance that He will be our guide so that the way will open up to us in perfect clarity and every enemy will be put down by the same power as He displayed in delivering the city of Jerusalem.
Do we recognise the greatness of what God has established?

Memory Verse 'As we have heard, so have we seen in the city of the LORD of hosts, in the city of our God: God will establish it for ever. Selah', Psa. 48. 8
April 24.	Psalm 49. 1-20.
A Call to All Men.
This is the seventh psalm in the second book of Psalms which is addressed to the sons of Korah. It is a call that goes out to every person in the world as a result of the meditation of the psalmist. It is specifically calls for the low and high, the rich and poor to listen in a way that acknowledges that they are all on the same plane in this respect. If this is seen against the background of the previous psalm: it is easy to see that the underlying message is that true wisdom will recognise that any distinctions which may exist between men as they compare themselves with each other becomes insignificant when the greatest of men compares himself with the Lord. This is the understanding which he has derived from his meditation on the greatness of God.
The psalmist starts with the assertion that he has nothing to be when trouble comes, not even when he is surrounded by those who lie right to take him. He looks at the greatness of all that they have which may be strength or material riches, both are encompassed in the idea of wealth, he recognises that they are powerless in the sight of God to redeem even their own brother. Here is the folly of everything that man boasts in, it cannot take the smallest step towards answering the demands of God in such a way that he will not suffer the effects of sin, but rather live and not see corruption. The reason for this is still in the middle of the sentence, the redemption of a soul is so costly that it is far beyond any price that any could ever conceive to such an extent that they are forced to abandon the thoughts completely. Even today, with all the advances in medical science, they are only able to think of adding years to the life and this is typically accompanied by increasing weakness and disease which means that the additional years will not be something to be enjoyed in many cases.
The psalmist now contrasts the reality of life and death with the foolish attitude of men who live as though they will never die. He recognises that the words that men say are frequently not reflected in the way in which they live; no one would deny that death comes to everybody, but this is not the way in which they conduct their lives and the psalmist points out that they are better than the beasts who perish in this respect and the following generations are doubly foolish because they follow the ways of their fathers despite the evidence that it was foolish. It is understandable to make a mistake, it is utter foolishness when we fail to learn from that mistake.
The psalmist now contrasts the end of foolish men who are laid in the grave as the victims of death with those who are upright in heart, men of faith, who trust in God to deliver them and to exalt them in His time. In contrast to the men of the world who are left in the grave with nothing to show for all their earlier glory, the man of faith has the assurance that God will redeem and will receive him.
The psalm ends with a solemn warning not to be deceived by the appearance of riches, everything in which he boasted will be left behind, all his glory will depart. Men may speak well of him, men will praise everyone who does well for themselves, but they will simply follow their fathers into the darkness that will never end. They are worse than the beasts because they will suffer the torment of everlasting judgement.
Are we judging our values in the light of eternity?

Memory Verse 'For the redemption of their soul is precious, and it ceaseth for ever', Psa. 49. 8
April 25.	Psalm  50. 1-9.
The Call of the Lord.
This is the first psalm of Asaph in the book of Psalms. Asaph was one of the chief singers in the reign of David and this psalm is a declaration of the power of God, initially looking back to the way in which God has dealt with David but, in doing so, it anticipates the time when our Lord shall reign as the Messiah, the King of Israel.
It starts with the mighty God, the eternal Jehovah, speaking with a voice that demands the attention of the earth from the East to the West. Once again, we see the answer of God to men who ask where He is. There is an immediate contrast between the ways of men and the ways of God; they have to negotiate, they have to speak to different people at different times, even the greatest of rulers cannot issue a word for all mankind; when God speaks, He commands the attention of every person in every place. He has made Zion His dwellingplace, He has transformed it into a place that is fit for Him. To the eyes of men it is another city, even if the turmoil that surrounds it should indicate that there is a far greater issue involved; God has chosen and He will manifest His glory from that place.
The first action is that God comes as a devouring fire and a tempest as He calls heaven and earth to witness His judgement when He gathers His saints to Him. Is of is clear that the saints are God are not even this title because of their own merit, they are saints on the basis of sacrifice. When Asaph penned these words, he probably thought of the animal sacrifices that would walk to the brazen altar, but the spirit of God makes clear in the New Testament that these sacrifices were pointless to the work that Christ will accomplish on the cross; the lesson is clear that the work of Christ is the only basis on which any will be gathered into the kingdom of our God and His Christ. This is why Asaph can declare that the heavens will declare the righteousness of God. The heavens here will include the unseen powers including the angels of God and the spiritual wickedness in heavenly places: the work of Christ is such that it will be impossible for even the most inveterate enemy of God to raise any objection to His judgement.
In view of what has gone before, the Lord calls for His people to listen to His judgement against them. They were making their boast in the offerings which they brought; the Lord acknowledges that they were bringing sacrifices and burnt offerings so that there was always something on the altar for God, His issue was that this was being brought as the ritual without any true appreciation of the significance. It may be that we have an understanding based on the New Testament teaching which goes beyond anything that an Israelite could have appreciated at the time when the psalm was written, but it is equally true that they would have every reason to understand that the Lord is looking on the heart and will not be deceived by something that is only an outward show. The fact that sacrifices and burnt offerings are both listed probably indicates that the Lord wants the people to understand that this assessment applies to their voluntary offerings as well as the offerings which were stipulated for set occasions, whether daily, weekly, monthly or on the feast days. It is likely that some would argue that they were bringing voluntary offerings so the Lord ensures that they understand the need for a true heart, even with a voluntary offering.
Do we respond to the Lord’s call to gather to Himself?

Memory Verse 'The mighty God, even the LORD, hath spoken, and called the earth from the rising of the sun unto the going down thereof', Psa. 50. 1

April 26.	Psalm 50. 9-23.
The Judgements of God.
The Lord now reminds Israel as to why He is not looking for sacrifices which are brought out of ritual or obligation. It does not require anything that they could bring because it is all His to such an extent that he knows every detail about every creature in the mountains or in the fields. As He looks into the hearts of the people, He recognises that they are thinking that they are doing something to feed God as if He needed their help. As we read this, we may think that it is foolish and that what God says is obvious, yet we can be equally guilty of acting in the same way when we behave as though God needed us to do His work. Certainly, it is true that God generally chooses to use His people, but He is easily able to use other means for His own glory.
God now sets out what He desires. He is looking for His people to have a thankful heart which then leads to devotion as they contemplate all that He is doing for them, as always it is the heart which is of prime importance in the sight of God. He wants a trust that will call upon Him when trouble arises so that He can save them in a way which will glorify His name. Every aspect of the life of the child of God should be a manifestation of the glory of God.
In contrast, He issues a warning to the wicked; he is not interested in how often or how accurately they declare His laws and His covenant, it counts for nothing if they do not live in light of the things that they say. He has no need of men to promote His law, He is in sovereign control, so He can use many different ways to accomplish His end. Sadly, both in Israel and nominal Christian circles, great harm has come to the testimony of God because of men who have spoken things which may be right in themselves but have never made any apparent effort to live in a way that their words promote. The Lord denounced the hypocrisy of the scribes and Pharisees in His day and gave a clear warning that we should not follow their example. The Lord details the extent of their hypocrisy; they consented with a thief whom they caught in the act, they joined with adulterers, there are worse were marked by evil and deceit even to the extent of slandering their own brother. When God allowed the opportunity to repent, they mistook His silence for consent; their minds were so blinded that they even went as far as to think that God was like them. As we read these words and look around at religious leaders today, it is easy to see the way in which these verses are reflected in today's society. The warning of God comes with equal force today, He will reprove and set His order in place publicly so that they understand how abominable their actions have been in the sight of God.
The psalm ends with a call for men to consider the choice which God sets before them. If they continue in their path of hypocrisy, they will face the judgement of God without any prospect of escape because no one can deliver from the hand of God. In contrast, if they turn and acknowledge God with praise that comes from the heart in such a way that their life is changed, God will demonstrate His power to save in their experience. It is clear that the idea of God as harsh and dictatorial is not consistent with the character that Asaph or others in his time have learned from their reading of the law of God. We have a full revelation in Christ of what God is like, but He has always been the same.
What are the characteristics of our lives?

Memory Verse 'Whoso offereth praise glorifieth me: and to him that ordereth his conversation aright will I shew the salvation of God', Psa. 50. 23

April 27.	Psalm 51. 1-19.
The Cry for Mercy.
This psalm is written against the background of the darkest moment in David's life and one of the darkest moments in the history of Israel. Nathan has just exposed the sin of David and he is left to face the realisation that he is an adulterer and a murderer in the sight of God. The account in 2 Samuel suggests that David made an immediate confession and was forgiven. It may be that this was a full confession on the part of David after that or it may be that this was the immediate response of David to the words which may have led to the pronouncement of forgiveness. What it does is to show us the true nature of confession in the sight of God.
David starts with a plea for forgiveness based on the loving-kindness and tender mercy of God. The title that David uses is important because he does not claim a relationship with God which might have been implied if he had addressed God as Lord. He knew that his actions had broken the fellowship which he enjoyed with God.
David pleads for cleansing. The words that he uses suggest firstly the idea of trampling to remove the dirt then the purity which results from the washing. This is a true picture of how the Lord works. Sin will have its consequences so we cannot expect to escape from the chastening which our actions deserve, however we can be certain that the result will be that every stain of sin has been removed. He clearly acknowledges sin and iniquity, showing that he appreciates the nature of his guilt, as well as the fact that he has wronged God first of all. We might think that he has wronged Uriah and even possibly Bathsheba,  but David realises that sin offends God far more than man. It is the character of man that he is corrupted by sin even before he is born into the world, but David acknowledges that this does not excuse sin in the life. He knows what the Lord desires from him and that the Lord will reveal His ways to David. 
David calls on the Lord to work this out in his life because man cannot please God in his own strength. He starts with the heart and the spirit because the actions are only the expression of what is within the heart. He appreciates that his actions mean that he ought to be dismissed from the presence of God and that he is not worthy to be helped by the Spirit of God. There is no attempt to hide what he has done or to imply that he deserves any mercy, David knows the full consequences of his actions even as he pleads for mercy. It is interesting that he asks for the joy of salvation to be restored, he does not ask to be saved; it appears that he is aware of the fact that the Lord will not condemn him even for such a grievous sin. This is something which we can understand from the New Testament, but it is not always so readily apparent in the Old. 
David tells what his response shall be. He will each sinners and look to see them converted, he will sing of the righteousness of the Lord. Men might suggest that God is unrighteous, but He always rewards faith, He does not condemn for works.
David now expands his view to acknowledge what the Lord wants from His people. He is not interested in the formal offerings, He is looking for those who recognise the effects of sin and are broken by it. Where He sees this, He will build and take pleasure in His people.
What offerings do we bring to the Lord?

Memory Verse 'The sacrifices of God are a broken spirit: a broken and a contrite heart, O God, thou wilt not despise', Psa. 51. 17

April 28.	Psalm 52. 1-9.
The End of the Wicked.
This psalm is another Maschil of David to the chief musician and we are told that it was written at the time that Doeg the Edomite informed Saul of the way in which David had come to Ahimelech. The historical narrative tells us of the distress that David felt because his deception had led to the death of all the priestly family except Abiathar. As he writes this psalm, David concentrates on the lies of Doeg in which had presented a false picture to Saul.
David recognises the character of Doeg as a man who takes pleasure in causing trouble. It is sad to note that David also speaks of him as a mighty man, suggesting that he is sad to think that a man who could have been a great round because of his strength has become so depraved that he only causes trouble for people without any cause. He reminds us that the goodness of God will never cease, so Doeg is sure to fail in the end.
David now outlines the true character of the man; his tongue is only interested in causing trouble and he will use it like a razor to cut through any who stand in his way, using lies where necessary to achieve his objective. He is so depraved that he would rather do wrong than to do good and he would rather lie than to speak what is right. David adds the word, Selah, to make us understand the need to think about the character of such evil men so that we can avoid following their example.
The next two verses contrast the spirit of Doeg takes pleasure in deceit and destruction with the holiness of God who will call to account and will destroy every remembrance of his family from the land. He may appear to prosper while there is a king like Saul on the throne, but any triumph will be shortlived; he may survive while the king reigns and no longer, or he may incur the displeasure of the king if he becomes too sure of himself.
David now looks at such men and he sees that they are on a pathway which only leads to judgement; and them anxious man looks, he will fear the Lord and laugh at the evil man because he trusted in his own riches, strength and deceit rather than trusting in God. This is a path of complete foolishness; Solomon tells us that the fear of the Lord is the beginning of wisdom but Doeg shows us that failure to fear the Lord is the pathway to the destruction. It is a choice which everyone must make. As we think of the circumstances, Doeg might easily have argued that he did not lie so much as allow Saul to gain the wrong impression; the Lord makes no distinction, any form of deception is a lie in the sight of God. Doeg's action earned favour in the sight of Saul, but the cost was that he faced the judgement of God.
In contrast to Doeg, David is like a green olive tree – something that will be fresh and will bear fruit for the benefit of others. His trust is in the mercy of the Lord, he knows that this will never fail even if he has to wait to see its fulfilment. He knows that the Lord is working and that the Lord will fulfil His purpose, so David will continue in praise to the Lord and will wait on Him in the assurance that His timing will be good, even if we might think we know better.
Are we living in the consciousness that we answer to God for our actions?

Memory Verse 'But I am like a green olive tree in the house of God: I trust in the mercy of God for ever and ever.', Psa. 52. 8

April 29.	Psalm 53. 1-6.
The Fool.
This psalm is almost identical Psalm 14, the major difference being that a number of references to the Lord in the Psalm 14 are replaced by God in this psalm. The first difference however is that this is described as a Maschil upon Mahalath; this suggests the idea of giving instruction, a Maschil, with a link to sickness, Mahalath is linked with the thought of sickness. It may be that David wrote this in a time of sickness either for himself or for a friend.
David starts by pointing out both the folly and the consequence of men who say that there is no God. The context of the psalm indicates that this folly is not limited to men who refuse to accept the existence of God, but it includes those who ignore the claims of God on their lives. The consequence of this is that there is no restraint in their lives, so they are marked by corruption and excesses of iniquity which gave no indication of any desire to do good.
David now tells us that God looks down from heaven to see the heart of men; it is notable that He does not refer to the actions so much as the motivation, this is an important principle that we find in the Scripture from the time of Noah the Lord acknowledged that man is inwardly corrupt and powerless to escape from the grip of sin. What the Lord does want is the evidence of a desire to seek Him with a heart that understands the character of God.
As God looks, He sees the exact opposite of what He desires; it is not simply that men have ignored God, they have deliberately chosen to go away from Him into the corruption that David has already highlighted. The result is that the testimony of God emphatically reiterates what David has already said. It is so blatant that he raises the question as to whether they have any knowledge at all. They have deliberately tried to defy God by treating the people of God as if they were food to be eaten. The result was that they found themselves fearing for their lives in a place where they have no reason to be afraid. This may well point to the fact that they would attack without fear because they could see no way in which the people of God could resist their attack, yet they found themselves overcome when human reason said there was no danger. The reason is simple, God scattered the enemies who encamped against His people and allowed His people to rout them because He treated them in precisely the way that they treated Him. This is a reminder of the principle that we shall reap what we sow.
The psalm ends with the anticipation of the triumph of the Lord when He brings salvation to Israel. David pleads for that day to come to see anticipates a time when God will deliver His people completely, when Jacob will rejoice in the assurance that God has put all his failure and sin away and when Israel will know the gladness of a time when God fulfils all that He has promised to His people. We may think of the abundance, peace and gladness that marked the reign of Solomon as a result of David's victories, but this is nothing compared to a future day that the Lord Himself shall reign as King of kings and Lord of lords.
Are we among those who “love His appearing”?

Memory Verse 'Oh that the salvation of Israel were come out of Zion! When God bringeth back the captivity of his people, Jacob shall rejoice, and Israel shall be glad', Psa. 53. 6
April 30.	Psalm 54. 1-7.
The Prayer for Security.
This is another Maschil of David to the chief musician, this time intended for a stringed instrument as indicated by the description, on Neginoth. We are told the precise time when this psalm was written, David was fleeing from Saul and the men of Ziph told Saul that he was hiding in the wilderness by them. The only reason that these men had to betray the position of David was to gain some favour with Saul, they had no personal reason for animosity against David and neither David nor his men had done anything to upset them. In this respect, the situation is one which is reflected frequently in the lives of the Lord's people; they face hostility from the world simply because the natural man who relates for things that he can see and for personal gain in the present.
David calls for God to save him in order to uphold the honour of the name of God and to act in a way that vindicates the authority of God who has decreed that David will be the next king. This is an example of a prayer which is clearly in the name of the Lord because it is a direct claim on the promise that God has already given.
David pleads for God to hear his prayer and what he has to say because David faces strangers who know nothing about his circumstances, but still oppose him, as well as men who are only interested in bringing him down for their own ends; it is the case, they are not giving any thoughts to the promise of God nor do they live in a way that acknowledges that they will answer to God.
In contrast to such men, David calls on those who hear to recognise that God is his helper; this is the confidence in which David goes forward, Saul may try all that he wants, but he is fighting against God, the historical narrative even tells us that Jonathan recognises this. He has clearly surrounded himself with an army who are living for their own desires without any thoughts of God in their life. David recognises the true result of such a conflict because the Lord is with him and all who stand by him. All that David's enemies are doing is to store up a reward of judgement from the hand of God, they will be cut off because they defy the word of God. We may look at circumstances around us and wonder where they will end, but we can rest in the confidence that the Lord will fulfil His purpose, so all the efforts of men to defy him can only end in disaster for them.
As David reviews his position, he recognises that his strength will come from the Lord, so the right thing to do is to sacrifice to the Lord and to praise Him for good. There are at least three ways of understanding what David is saying here. He may be saying that it is good to praise the name of the Lord, something which is true in an unqualified sense; he may be saying that he will praise the Lord because the Lord is good, again a true statement in every situation; he may be say that he will praise the Lord for the good that he sees from the hand of God, even in circumstances which appear to be adverse to the natural mind, a another perfectly right issued for us to encourage in our own experiences. The closing words of David emphasise this when he speaks of the Lord delivering him out of all trouble and seeing the desire of God on all his enemies. Even in the face of bitter hostility and treachery, David sees the hand of God at work and he takes pleasure in what God does. 
Do we trust in the Lord in every circumstance?

Memory Verse 'Behold, God is mine helper: the Lord is with them that uphold my soul', Psa. 54. 4

May 1.	Psalm 55. 1-23.
Desolation and Deceit.
This psalm is another Maschil of David to the chief musician on Neginoth, a stringed instrument. We are not called the circumstances that surround the psalm however the references to deceit and enmity in verses 12 to 14 suggests the time when Ahithophel joined with Absalom in rebellion against David.
The psalmist starts with a call for God to listen to the prayer and supplication of David because he has faced with circumstances that have led him to mourn. He finds himself the object of enmity from wicked men who have no desire other than to oppress and to bring David down in their wickedness and hatred of him. It has left David face with anguish and the fear of death to such an extent that he is trembling and overwhelmed by the horror of the circumstances. He is in a situation which he would avoid if it were at all possible, wishing for wings like a dove so that he could fly away. The reference to the dove, a bird of peace, would agree with the time Absalom's rebellion in that David wanted to see Absalom spared even when his rebellion was overthrown. David faced the common conflict of his duty as king being set against his love for his son. In such a situation, in clearly felt that he would rather not be involved, but he knew his responsibility to the nation.
David now pleads for the Lord to destroy and divide the enemy because they have only introduced violence and strife in the city to such an extent that they have not stopped by day or night. They have introduced trouble,, wickedness, deceit and guile into the middle of the city. At a time when David might have hoped to end his days in peace, he is faced with possibly the greatest threat to his authority in the whole of his reign. The greatest distress is that this has not come from an enemy, it has come from his own family and the son whom he loved along with his favoured counsellor and companion. David looks back over the history with a man to whom he could talk freely and with whom he would go into the house of God. We can understand the sorrow that David felt, the sorrow which he shared with his Lord and ours Who was betrayed by Judas Iscariot at the end of His public ministry in which time Judas accompanied Him. The one difference is that our Lord knew the heart of Judas, so He was not taken by surprise.
David's faith is not shaken by all that has happened, he will still call on God, he knows that the Lord will save, it tells of prayer and cries that ascend to God at least three times a day. David knows that the Lord has heard him in the past and has saved him when the battle was against him, but so he is sure that God will hear them now because God has not changed.
David highlights the treachery of men who do not fear God; they attack those who are at peace with them, they break their word, they speak pleasant words at the same time as they plan war against the very people to whom they speak.
Against this background, the only answer is to cast the burden on the Lord because He will uphold, He will ensure that the righteous are not moved. In contrast, the same God will bring the deceitful and warmongers to destruction because they have opposed the man whom God upholds and who trusts in God.
Are we prepared to commit our way to Him that judgeth righteously?

Memory Verse 'Cast thy burden upon the LORD, and he shall sustain thee: he shall never suffer the righteous to be moved', Psa. 55. 22
May 2.	Psalm 56. 1-13.
Surrounded by Enemies.
The title of this Psalm indicates that it was written when David was in Gath, the details suggests that it was as he fled from Saul and went into the city of the Philistines, thinking that this would be a safer place. The title suggests the idea of the dove of silence among strangers, probably indicating the way in which David conducted himself at that time. The historical record tells us how he was recognised and forced to change his behaviour so that he was not taken by the Philistines. It appeared us that this Psalm expands on the record. It is clear to see the background as David finds himself caught between the hostility of Saul on one hand and the enmity of the Philistines on the other. In this situation, David finds himself forced to depend on the mercy of God. It is easy to see that he should have done this from the first, but we can all see situations where we have followed the same pattern, often for less serious reasons.
David's response is to trust in God, he tells God that he will trust in Him whenever he is afraid. He then expands his statement to tell the the extent of his trust, it leads to praise for the word of God and it removes fear of man. This is always the sign of a right appreciation of God. Trust in God will always lead to confidence in His word which will result in praise the Lord even when the circumstances of life appear to be completely against us. It will also lead to confidence that God will overcome in every situation so that man can do no harm.
David gives a further indication of the hostility which he faced; they analysed everything he said andtried to twist it against him, they watched secretly and to note of where he went in an effort to kill him. David is unable to do anything for himself, but he can leave matters in hand of God, he knows that God will destroy his enemies, he also knows that God has noted every tear that he has shed will he has faced this hostility.
Once again, David reiterates his trust in God but this time he adds that he will praise the word of the Lord. The idea here is that he is not simply praising a mighty God who can overthrow enemies, he is praising the God of covenant over always fulfil his word. David knows that there is no reason for fear because he has the word of God which cannot be defied, he has the promise of a God who cannot lie and he is trusting in the power of God who is stronger than all.
David reiterates that he will give praise to God because of the promises that God has given him, it may appear that everything is against him, it may appear that there is no way that the promises can be fulfil, it is possible that even his friends will tell him the situation is hopeless. In such circumstances, we can understand how David prays when there is nowhere else to turn, but it shows spiritual maturity and discernment to raise a note of praise where there is only reason for despair to the natural eye.
Men may think that David is moving from one danger to the next, but David recognises that the Lord has delivered him death; here is the contrast between the natural and the spiritual perspective, the natural will see the circumstances and fear, the spiritual will see God at work and trust. David simply asks that the Lord will deliver his feet from falling and allow him to walk in the way that God chooses in view of all men.
How far does our confidence overcome the obstacles that face us?

Memory Verse 'In God I will praise his word, in God I have put my trust; I will not fear what flesh can do unto me', Psa. 56. 4
May 3.	Psalm 57. 1-11.
Mercy and Glory.
This is another Mitcham of David to the chief musician, this time with a title that translates as, Thou wilt not destroy. We are clearly told the time as David was in the cave while he fled from Saul. It may be that the title is reflected in the assurance that the Lord will not destroy David because he has given a promise that David will reign as king.
David pleads for God to be merciful to him because he trusts in God and he has chosen to hide in the shadow of God until his calamities have finished. David knows that there is no help from men for him, but he knows equally that God is over all and that God will accomplish his promise for David despite anything that men can do. Here is the confidence of a man who takes God at His word. He can rest in the assurance that an army like that of Saul cannot defy the word of God, every appearance may be seen to be against him, but his eye is far above the eyes of men, he sees what the eyes of the natural man cannot see. He is certain that God will show mercy and truth which will defend the innocent man, on this occasion David himself.
David describes this situation as being in the middle of lions, with men who are inflamed in their bitter hatred of him to such an extent that their teeth are like spears and arrows and their tongue is like a sharp sword, there is nothing to commend in them.
David now tells us that his desire is for God to be exalted and for his glory to be seen over all the earth; here is the evidence of a spiritual man, he is not interested so much in his own position as in the fact that what happens to him will reflect on God. It God has given a promise and it is not fulfilled, the failure is not with the one who receives the promise so much as with the God who failed to keep His Word. David looks at men who have made every effort to trap him whether they use the net or the pit, he sees them fall into their own trap.
Even in such dire circumstances, David heart is fixed on his God, so he will sing and praise God at a time when others might despair or even blame God for their trouble, faith sees beyond that the present circumstances to appreciate that God is at work to bring glory to His own name in everything that will happen; we all need to appreciate that God looks beyond what we can see, His way is perfect, it will glorify His name and it will prove to be best for us.
As David contemplates this, he rouses himself to recognise the ways of God, he will be alert and waking early so that he can sing the praises of his God. He starts by considering Who is worthy of such praise, it is the Lord, the eternal God Who keeps His covenant. David now considers Who should hear the praise of God and he starts with the people of God, even if they have rejected him; we should have most reason to enjoy the praises of the Lord and we should be able to join with those who sing. Beyond this, David wants to sing to all the nations so that they learn the mercy of God that reaches to the heavens and his truth which reaches to the clouds. David reiterates this desire for God to be exalted about the heavens and his glory to be set at all the earth, David is merely a vessel through whom this will be to accomplished.
Do our hearts rest in God whatever the circumstance?

Memory Verse 'My heart is fixed, O God, my heart is fixed: I will sing and give praise', Psa. 57. 7
May 4.	Psalm 58. 1-11
The Vengeance of God.
This psalm has the same title as the previous psalm, but on this occasion David is more occupied with the way in which God will vindicate His Name in the judgement of the wicked. It starts with a reminder of the folly of men who think to judge, it points out that whether it is the congregation or individual men, they are not in a position to judge. The congregation is not guaranteed to be right, a lesson which we all need to apply because the fact that others do something does not mean that it is right. This is clearly true when we consider the world around us, but it may also be true when we think of companies of saints; we must be ready to stand for what is right in the sight of God on every occasion, we find this is in the word of God although we must be careful to ensure that we stand for what the Word says, not our interpretation. Clearly, the same principle applies to individuals; the only guide is the word of God as revealed by the Spirit of God. 
David now outlines the character of men in the sight of God; their heart is given over to working wickedness and their hands are characterised by violence; they start to stray from God from the moment that they are born, choosing to speak lies. This is a characteristic which is seen in children from their early days, they need to be trained to do what is right, but need no training to do what is wrong. Even lies come naturally and need to be corrected.
David considers particularly those who refuse to take correction. While there are clear guidelines in the word of God about the way in which a child should be brought up, there is no guarantee that a child will respond on every occasion because of the corruption of the human heart. David sees those who rebel in the same light as a poisonous serpent and a deaf adder that will not listen to a charmer, even if he is the best that could be found. Most, if not all, know examples of good parents who have brought up rebellious children, there are many examples of families where children brought up in the same way show entirely different characteristics; this is the picture that David is painting for us in these verses.
David recognises that the only answer in such a situation is for God to intervene; he calls on God to break their strength so that they disappear and are forgotten before they are allowed the time and the opportunity to accomplish their purpose. This is the best that the law could offer, the gospel of Christ offers salvation that transforms such people into the children of God. How we can rejoice to see the fullness of the heart of God Who would rather transform the rebellious sinner than to condemn to everlasting judgement.
The psalm ends with the joy of the righteous when he sees the vengeance of God executed on the wicked and that the Lord does reward those who seek Him. We can rest in the assurance that such a day is coming, but our heart should desire the salvation of the wicked rather than any vengeance. This is always the last resort of our holy God, it may be necessary in the short term as God overthrows the rule of men who defy Him although frequently He will allow them licence to do what they please even when it brings suffering to the Lord's people. He calls on us to recognise that there is a day coming when He will call men to account for their deeds and to wait patiently for that to be fulfilled.
Are we content to leave vengeance to the Lord?

Memory Verse 'So that a man shall say, Verily there is a reward for the righteous: verily he is a God that judgeth in the earth', Psa. 58. 11
May 5.	Psalm 59. 1-17.
The Deliverance of God.
This is the third consecutive Mitcham of David with a title meaning Thou wilt destroy. As with the first, we are told the exact circumstance behind the psalm, on this occasion it was when Saul sent his men to guard the house so that David could not escape. We learn here the heart of David as he was faced with this threat to his life.
David pleads with his God to be delivered from his enemies. He highlights the character of these men: they are marked by hostility, iniquity and the lust for blood. As we think of the background, we can understand this because these are men who were happy to serve under David in the army until Saul's jealousy meant that he wanted David dead and they valued their position more than their allegiance to David. The result is that men who would have fought alongside David now surround him in an effort to maintain their standing in the eyes of Saul. The historical record tells us that David he himself wisely in all these arrangements so he is fully justified in saying that this was no fault of his in any way. He calls on the Lord to take note of what is happening and to help, then he turns to consider the need of the people and pleads with God as the Lord God of hosts and the God of Israel to deal with the heathen and those who transgress. Even in his extremity, David considers the need of the Lord's people, an example for all of us.
David now describes the way in which his enemies surround the house, making the noise of men who believe that they have their prey and are just waiting for the time when he would fall into their hands. The picture is one of men who are mocking David, but David sees the Lord the scorn of men and knows that the Lord will laugh at them, as He will at all the heathen, because they are thinking to defy the word of God. David waits on God who is his defence in the assurance that God will show mercy and will allow David to overcome his enemies. David wants these men to be taken so that there sinful pride and blasphemous lies may be exposed publicly so that everyone can see the sin of the people and the judgement of God against them. This is not a spirit of vindictiveness only part of David, but rather a desire to see the honour of the Lord upheld in a way which will ensure that the nations around know that God rules in Jacob. The use of the name Jacob indicates that David wants everyone to appreciate that even when the people of God fail, God will still fulfil His Word to them.
David draws a picture of these men coming back at the evening and going up and down because they have lost their prey. In contrast, David will raise a song of testimony to the power of God, he will openly acknowledge the mercy of God in the morning, he has proven again that his God is his defence and refuge in the day of trouble. He knows that there is no power that can stand against him because his God is far stronger than any army of men that could attack. David wants all who people to understand this truth so he will sing, even in the day of adversity, because he is certain of these truths. It is easy for us to say the words, it is far more difficult to raise the song in the midst of such circumstances. David shows his true spiritual character in this way.
Are we resting in the power of the Lord?

Memory Verse 'Unto thee, O my strength, will I sing: for God is my defence, and the God of my mercy', Psa. 59. 17

May 6.	Psalm 60. 1-12.
The Overthrow by God.
This is another Mitcham of David to the chief musician, this time it is accompanied by Shushaneduth which probably relates to the trumpets that were sounded to gather the people. We are told the exact time when this Psalm was written, the historical record suggests that this was a time of as the Syrians and the Edomites were destroyed after they had attacked David. The only suggestion of anything that might have been an issue was that he accepted gifts from Toi the king of Hamath. This are clearly indicates that there was sin which needed to be confessed so that the people were in a fit state for God to use them.
David acknowledges that God has turned away from His people and scattered them because He is displeased with something about their conduct. David alternates between pleas for the Lord to restore and vivid descriptions of the way in which God has acted. As far as the evidence of the hand of God is concerned, He made the earth tremble, He acted in a way that was hard on His people and He has given the reason for astonishment as they consider what He has done  In contrast, David pleads for the breaches to be healed and those who fear His name have reason to be confirmed in their faith so that they are able to magnify the truth of God in all His dealings.
David now pleads for the Lord to save on the basis that the Lord has set His love on him. This is a claim that is based on the promise of God, David is not claiming any merit that has earned about the love of God or His mercy in this situation. He is confident that the Lord has power to save and he has faith to believe that the Lord will save based on His promises.
The first reason for this is that God has spoken in His holiness, he has laid claim to Shechem, to the Valley of Succoth, to Gilead and Manasseh, He has chosen Ephraim as the strength of His head and Judah as His ruler. In contrast, Moab, Edom and the Philistines all fall under the judgement of God.
David looks at the battle which he is facing and asks who can the the people to victory, he realises that the only hope is that his God will come back to help, that He will not cast them off any more, but that He will take His place again at the head of the army.
David ends the Psalm with a double evidence of his faith. He answers his own questions with a prayer for help in their trouble because he knows that there is no value in their help of man. It may be that David is a mighty king, it may be that he has many valiant men who will put their lives in jeopardy for him, though this is of any value without the Lord to fight for His people.
David's second evidence of faith is the assurance that they do valiantly with the Lord because He would defeat the enemies. He has outlined every reason why God might not help, he has thought about the way in which God has shown His displeasure with the people, he has looked at the promise of God and he has come to the assurance that the Lord will be full of mercy. Here is an example to us of the true prayer of faith. We may start with a picture of trouble and distress, but it will end in triumph because the Lord always takes pleasure in faith, not works.
Where are we looking for our strength in times of trouble?

Memory Verse 'Through God we shall do valiantly: for he it is that shall tread down our enemies', Psa. 60. 12
May 7.	Psalm 61. 1-8.
The Higher Rock.
This is another Psalm of David to the chief musician, this time it is designated upon Neginah, suggesting that it is linked with sheet music that accompanies the Psalm on stringed instruments. The thought appears to be that David wants to ensure that it is sung in a way which honours God with full accompaniment in harmony.
It starts with a call for God to hear and to take note of David's prayer; he asserts that he will cry from the end of the earth, even if his heart is overwhelmed by the circumstances that he faces because he knows that God can lead him to a place of security which he could not reach by himself. He speaks of a rock that is higher than him, he remembers that God has been a shelter to him and a tower that the enemy could not reach because of its strength. This is an example of a prayer of faith which has its foundation in the dealings of God in the past. This is one way in which our faith is strengthened, sometimes we may rest in the promise of the word of God, sometimes we may claim the evidence of past experience, but in either situation the underlying foundation of our prayer is that God is working and we can trust Him to fulfil His work for His glory.
David affirms that he will make the tabernacle of God his dwelling for ever and that he will shelter under the wings of God. Here is the place of security for the believer, David alludes to the tabernacle which the children of Israel had brought through the wilderness into their inheritance, we can claim a far greater privilege today because we have access into the Holiest by the blood of Jesus which opens the presence of God to every believer. David alludes to the wings of the cherubim that overshadowed the Ark of God and spoke death to all who came in the wrong way, but we today can approach a Throne of Grace with confidence because we know that every demand of that throne has been answered at the cross.
David's confidence is centred in the fact that the Lord has heard the vows which he has made and has given him a place with those who fear God even if the actions of David have fallen short of his vows as well as what God expects from His people. This is a further evidence of the way in which God honours faith in a way that the actions do not match up. It may be that David is writing this Psalm at a time when he has been case to his home, suggested by the reference to the end of the earth, and when he circumstances appear hopeless, suggested by the fact that his heart is overwhelmed, but he writes in the assurance that God will not fail him. 
David speaks of a threefold assurance for the future: his life will be prolonged, his name will extend through many generations and he, himself, will dwell in the presence of God for ever. As we go through the Psalms, we see a frequent reference to failure on the part of David, but there is an equally constant assurance that God forgives and restores.
The Psalm ends with a further vow on the part of David as he asks for God to show mercy and truth that will preserve David and, in response, he will sing praises to the name of God for ever and he will fulfil his vows on a daily basis. Here is the evidence of a true heart towards God that will bring pleasure to the heart of God.
Are we resting in the Rock that is higher than self?

Memory Verse 'For thou hast been a shelter for me, and a strong tower from the enemy', Psa. 62. 3
May 8.	Psalm 62. 1-12.
My Rock and My Salvation.
This is another Psalm of David to the chief musician, on this occasion it is specifically to Jeduthun. While the name Jeduthun is the name of an Israelite, it is significant that the name means something or someone praiseworthy because the subject of the Psalm is a song of praise to God in view of all His works of behalf of His people.
David starts with the assertion that he is waiting on God because he is certain that this is where his salvation will come from because God is his rock, his salvation, his defence to such an extent that he is sure that he cannot be moved significantly while God is helping him. In contrast, he challenges his enemies to consider what they are doing; they are guilty of plotting of mischief for another person which is always something that should be avoided. There may be occasions when someone needs to be rebuked, there may be occasions when action needs to be taken, there is no occasion when this should be done in a malicious way such as David describes here. He is certain that it will only lead to death for them because they are plotting to overthrow someone in authority using lies and deception as their weapons. The action is wrong and the means to achieve their desire is equally wrong, there is nothing commendable about what they are doing. 
David continues to wait on God alone because he is certain that God will help, he also knows that it is only God who can be trusted as a rock that cannot be moved, a Saviour and a defence that cannot be breached; in view of this David knows he cannot be moved. David reiterates his assurance that his salvation, his glory, his rock and his refuge is entirely in God and in nothing else.  He knows only too well that all the strength and skill of his mighty men could fail, they may face an enemy which can match them, but God cannot fail.
David now calls on all the people to trust God all the time and to open their heart to Him in the assurance that He is a refuge for His people. As the call goes out, no one could possibly say that it is only words because the rest of the Psalm has made clear that David is only asking for people to do what he has done already.
David now ends the Psalm with an assessment of all that man offers; he starts with the fact that, in the sight of God, men are less than nothing: in some cases this may be clear and they would be the men of low degree, in others it may not be so evident but it is only a false appearance, these are men of high degree.
David warns of the ways of men: they trust in oppression, robbery and riches but none of these are of any value in the sight of God.
David calls on the people to recognise that God has spoken more than once to confirm that He is the only source of power, there is no excuse for the people to ignore this and to go in their own way. The history of Israel is the clearest demonstration that God could give of this truth. If God is the source of power, He is also full of mercy so that, while He will give every man according to his work, He will also show mercy to all who call on Him in truth. We may deserve His judgement, but He will always show mercy if we repent.
Are we marked by waiting on God in every circumstance of life?

Memory Verse 'He only is my rock and my salvation; he is my defence; I shall not be greatly moved', Psa. 62. 2

May 9.		Psalm 63:1-11.
The Cry from the Wilderness.

This psalm is set in the wilderness of Judah as David was fleeing from the face of Saul. It has a reminder for us of the true values that David was learning in those years. He learned the truth of trust when all circumstances pointed away from the path of faith, and now he shows us the lesson of refreshment in a barren place.

There is surely a lesson here in the fact that David, like our Lord, is seen to be in a place of barrenness for these many years. It is a reminder to us of the fact that God cannot find anything for Himself in the world of men.

For David, the wilderness is an expression of the experience of his soul at this time. He finds himself cast off, unable to gather with the Lord's people as he would have done because of the enmity of Saul, and thus for some years he is left without being able to come to the place of the Name. In spite of this, there is the assurance that he knows he can still see the power and glory of the Lord where he is, and therefore he cries out for the Lord to reveal Himself to him. Let us remember that there is no place so barren that the Lord cannot reveal Himself to His people, except it be that we refuse to allow our hearts to respond to Him. There are many experiences when the Lord chooses to hide Himself from us to draw out our hearts after Him, but the outcome of responding as David does in times like this is that we are brought into far closer fellowship with Him than ever before.

As David continues, he is marked by a double confidence. On the one hand, he is ready to praise God for what he knows Him to be, even if there may be a cloud across his experience at the time, and then he is assured that the presence of the Lord with him is far more important than the food for the body. His marrow and fatness comes from walking with God, not from natural food.

For this reason, David is assured that he will rest in the shadow of His wings. This is interesting because it alludes to the tabernacle and the mercy-seat. The place where Nadab and Abihu were consumed for offering strange fire is the place where the man of God finds absolute security, perhaps because he knows no enemy can enter there.

The contrast is drawn between the destruction of those who seek to harm and destroy the Lord's anointed, and the joy of the one who is in the assurance of His presence.

What is the deepest longing of our heart?

Memory Verse: “To see thy power and thy glory, so as I have seen thee in the sanctuary.”	Psa, 63.2

May 10.	Psalm 64:1-10.
Preservation from the Enemy.

There is a call here for preservation from the enemy who is set upon destruction of the psalmist. There is clear evidence of the enemy plotting in secret to overthrow David. It is interesting to see once more how the psalm runs in parallel with the experience of the Lord, except for the fact that whereas David may suffer from fear of the enemy, our Lord moved in full knowledge of the path that He took, its consequences, and what His enemies were plotting, David does not. It is however true that the Lord still moved according to the Will of God, in no less dependence than we are called to show.

The reference to secret counsel is interesting in view of the fact that two days before the Passover, even while the Jewish rulers took counsel how to take the Lord, the Lord predicted that He would be taken on the Passover day, yet that day was rejected by the rulers because of the feast. Whatever the secret counsel of men, the Lord knows better. The reference to insurrection is also interesting in that a man in prison for insurrection is released to appease the people while the Lord is crucified.

The character of these men is further illustrated by the description of their secret counsel to shoot at the perfect with bitter words, and their failure to consider the consequences of their actions. They are occupied with lies, deceit, snares and iniquity. They are deep, thinking to be beyond the knowledge of any.

There is the assurance that God takes knowledge of these men, and deals with them as they think to deal with others. As suddenly as they plan to take the perfect or the upright, they find themselves taken. Once more, there is the parallel with the Lord, although He allowed men to take Him, there is still the day coming when men will be brought to realise that when they think there is peace and safety, sudden destruction comes on them. Just as the men in the time of David here thought to escape. The most notable experience is perhaps that of Elisha when he was able to warn the king of Israel regarding the movements of  his enemy, the king of Syria.

The result of this is that men consider the work of God, and fear Him. Those who have made their trust in Him will be led to rejoice in the assurance of His saving power. How good for us to live in the assurance that our Lord is more than able to overthrow all who would set themselves against Him. For such, there is joy and rejoicing. Men may boast in their schemes, but there is the assurance that all who trust in the Lord will have the reason for ultimate glorying, not in themselves, but in the Lord Who is stronger than all.

Are we learning the fellowship of His sufferings?

Memory Verse: “The righteous shall be glad in the LORD, and shall trust in him; and all the upright in heart shall glory.”	Psa. 64.10
May 11.	Psalm 65:1-13.
Praise, Judgment and Blessing.

This psalm begins with the promise of David that praise is awaiting God in Zion. It is interesting to see the anticipation of David of the time when all flesh shall be gathered to the place that the Lord has chosen for Himself. How our hearts rejoice to see once more the way in which David is enabled by the Holy Spirit to rise above his circumstances to see those matters that relate to the Lord Himself. Here is the true evidence of a man who is in touch with God so as to learn matters that are hidden, which even he could not fully comprehend.

Despite the knowledge of iniquity and transgression which could be raised against his name, David knows the assurance that the Lord has called him to approach, and therefore there is the certainty that his transgressions will be put away.  Let us take courage in the fact that we are the sons of God, and therefore have the perfect right of approach, knowing that the blood of Jesus Christ, His Son cleanseth us from all sin. It is interesting in this context that the house of God is seen here as the place of satisfaction for such. It is not a place of distance or fear, but a place of rest and joy.

The contrast is drawn in the next verses with the lot of those who do not know the Lord. For them, the time that David is led to anticipate with such joy is a time of sorrow and judgment. The Lord who watches over His own, and defends them in every circumstance is the same Lord who will overthrow every enemy that thinks to rise up against the Lord. Their voice is heard as a tumult, rising in an attempt to destroy, but the Lord calms the tempest of men as easily as He calmed the tempest of the sea while here upon the earth.

The psalm ends with the glorious assurance that the same Lord will not be marked by destruction. It may be that there is judgment, but there is no destruction with the Lord. He does not think to overthrow and destroy the earth; the evidence of this is seen after the flood. The blessed truth is that, what Noah failed to enjoy because of sin, will be the portion of the earth when the Lord has purged away the sin. Noah partook of the fruit of the wine and became drunk, but the Lord will reign in a way that allows all to enjoy the fulness of His blessing, as the river of God, with no bitterness to follow. Let us be marked as those who enjoy the Lord such that the intoxicants of earth hold no attraction.

The picture is given of the universal blessing, as every part is watered, and every ridge and furrow receives its portion from His hand. In addition, there is the seasonal blessing, the year is crowned with goodness, and His paths drop fatness. Every place at every time will know the blessing of the Lord in that glorious day. Pastures, hills valleys all join in the song of rejoicing, shouting and singing for joy.

Are we among those who love His appearing?

Memory Verse: “Blessed is the man whom thou choosest, and causest to approach unto thee, that he may dwell in thy courts: we shall be satisfied with the goodness of thy house, even of thy holy temple.”	Psa. 65.4
May 12.	Psalm 66:1-20.
Come - See and Hear.

This psalm leads us to consider the way in which the earth will see the glory of the Lord in a day to come. The call goes out for all the lands to join in raising the joyful noise of praise to our God. How good to see the picture perhaps of the variety of songs that might mingle as those of various lands join to raise the single subject of praise to the One Who unites all.

All the earth is brought to worship Him as they see the character of His works. Perhaps this is an indication of the character of the days of tribulation. While today men may hear of the mercy of the Lord, and not be touched, when the judgment of God begins to fall, there may be some who will be touched and awoken cry for mercy. The result is that when the Lord returns to the earth, there will be a multitude to praise His Name from the earth. These however cannot include those who have rejected the Gospel in the present, because the Lord sends strong delusion upon such, causing them to believe a lie. The Lord Himself foretells this to the Jews, when He speaks of them refusing One Who came in the Name of the father, but receiving the one who comes in his own name.

The call goes out to “Come and see”. Here we see the fact that the works of God will be clear for all to see in that day. The picture of the exodus is seen, although it is an act to be repeated in far greater measure in a coming day, an act that has its foreshadowing already in the present day.

If there is a remembrance of the power of God at work, there is a further call to praise in view of the preservation of God. His deliverance is seen in the way in which He led them and preserved them through the fiercest of trials. How good to see that David is not occupied with a deliverance from trial, but a deliverance through trial. So often we think that trials mean we have made a mistake, but the truth is that it is the refining hand of God. The call goes out to hear. There is a declaration of the ways of God with David, and in picture with the people in that coming day. There is the evidence that the Lord has accepted His people, and this shows that iniquity has been dealt with. The Lord is now able to receive from the people the praise that is His due. Let us take good care to ensure that we do not fail to allow the Lord to move as He will in His dealings with His own. In particular, it would appear that there is the charge of sin laid against David here, but he is able to point out there is not the sin that men charge, otherwise the Lord would not have heard his cry. Let us judge our hearts, but not the hearts of others before the Lord.

Are we rejoicing in the works of the Lord?

Memory Verse: “Come and see the works of God: he is terrible in his doing toward the children of men.”	Psa. 66.5
May 13.	Psalm 67:1-7.
The Mercy and Blessing of God.

This psalm is interesting because it takes up the blessing of the priest upon the people as its basis. Here is a reminder to our hearts that all that was intended whether for the people, or for the priest, is centred in the Lord. There is no one else who can bring in the fulness of the blessing that God has determined for His people. Indeed, we may extend the thought as Paul does in II Cor, and remind our hearts that all the promises of God find their whole being in Christ. He is the Beginning and the Ending of all that God has planned. He is the King and He is the Priest. How our hearts rejoice to know that there is One Who is worthy of every title that man could contemplate. He is over all, and none can stand alongside Him.

As the face of God shines upon His people, it is for the end that His salvation may be known among all nations, and all people may be brought to praise His Name. How we need to remember that all glory belongs to God. We might think of what we would like, but there can be no glory for man, only for the Lord. All that glorifies man has its origin in the flesh, and its end in destruction. 

When the true Priest King rules, there will be glory in every part of the earth for His Name. There will be songs of joy from all nations because there will be true justice. Once more, we see the simple fact that, whatever the thought of the present, true justice is the basis on which peace will be established, and only One is able to accomplish such a rule. It is clear from the many references to the rule of our Lord, that there will be a readiness on the part of the people to accept the authority of this One because it is righteous. There is much crying about injustice today, because fallible men fail to determine the truth, because evil men deceive. When our Lord reigns, there will be absolute justice, and none will be able to argue. In such conditions, the unrest of today will be removed.

The cry goes up once more for the people to join in their praise to God. They praise Him for the blessing and glory that shines out through His people. They praise Him for His just rule. Now there is to be praise, and there is a picture of the Lord responding to the praise of men with fruitfulness. Here is the removal of the curse of sin. Adam heard the solemn judgement, the earth shall no longer yield her fulness, but now there is the prospect of the fulness of the Lord's blessing. His power will be clear for all to see. The ends of the earth will see the abundance that comes from the blessing of the Lord upon the earth as the curse is removed, and the fulness that was originally intended is seen and enjoyed in every place.

The end result is that the fear of the Lord is known in every part. They all come to know and reverence His Name, and thus comes in the day when the Lord shall receive such honour and glory as men cannot imagine, something known in measure by David and Solomon, but in fulness only when He reigns, yet what can be ours spiritually today if we allow the Spirit to lift us above the things of time and sense.

Do we know the blessing of our Lord in our lives?

Memory Verse: “God be merciful unto us, and bless us; and cause his face to shine upon us; Selah.”
	Psalm 67.1

May 14.	Psalm 68:1-18.
The Might of the Lord.

This psalm begins with the cry of the leader as Israel went out to battle. How good to see the reminder here that the One Who is the priest is also the King, leading His people in triumph. Let us not doubt that there is no enemy who can withstand the power of our God. If He arises in defence of His people, the enemies will be scattered before Him. This is particularly comforting if we consider this in relation to the days of Great Tribulation. In that day, there will be the evidence of what He can accomplish when He arises to the defence of His people. The picture here is of smoke or snow; Isaiah pictures that day as awaking from a dream. How we ought to rejoice in the assurance that even the hosts that might array themselves against the saints are dismissed as nothing before the One in whom we trust.

While there is scattering for the enemies, there is also joy and rejoicing for the righteous. They are led to sing praises to His Name. The descriptions here are interesting. The thought is seen of the infinite scope of the universe. Here is an expanse that is beyond the measure of man. The Name, Jah, is also interesting, being a part of the Name, Jehovah, which expresses the eternal character of God. Here the part used expresses the One Who will remain. While the enemies may think to overthrow the people of God, they will be brought to realise that there is only One Who can truly reign over all forever.

The character of God is seen as He takes the widows and fatherless and sets them in families. How we should rejoice today that we have become the children of God. The Israelite might be brought into another of the families of the tribe, maintaining their inheritance, but they could never know the glorious privilege of becoming the sons of God.

Once more, the psalm traces the history back to the deliverance from Egypt. Men in their pride today might belittle the events of that day, but the same Lord Who delivered from the bondage of Egypt, will in a coming day deliver the people once more from the powers of the Beast and the armies that gather against Jerusalem. Whatever men might say, He is greater than any power that man or Satan could devise.

The verses that follow trace the path through the wilderness. It is interesting to notice that the effect on the nations is noted, but the years of wandering are missed. Here is a solemn reminder of how easily life may be wasted, and lost as far as the record of heaven is concerned. We do well to ask ourselves how much of our life will be blotted out from the record at the Judgment-Seat of Christ In contrast, the triumph of the Lord is seen, with the hills leaping for joy, and the blessings poured out on men. Once more, there is the reminder that we are brought into an anticipation of the future glory of the Lord.

Are we resting in the Might of our Lord?

Memory Verse: “Let God arise, let his enemies be scattered: let them also that hate him flee before him.”	Psa.69.1
May 15.	Psalm 68:19-35
The Blessing and Strength of God.

The thought of these verses continues from the idea of the Ascension up on high and gifts to men. There is the assurance that, as well as specific gifts, there is a daily loading with benefits. Let us not forget the thanksgiving that we owe to our Lord for all that He provides on a daily basis. It is so easy for us to take for granted the many blessings that we receive without stopping to consider how many would be grateful for a small part of all that we have.

The way of God is considered. He is our God, a personal relationship, He is the God of salvation; the evidence of mighty power; He is the One to whom belong the issues of death; He is the One Who can overthrow all who rise up against Him or His people; and He is the One Who can restore his people back to Himself when the need arises.

The call goes out to bless the Lord. His goings are seen to originate in the Sanctuary, reminding us that, if we are to have power on earth, it shall only be as we go forward as those who are in touch with the throne. The sad failure of the testimony today is that we are not living in the enjoyment of the presence of the Lord.

The tribes all have their place in the note of praise that ascends up on high. It is of no consequence whether it be little Benjamin, which was nearly wiped out, or the princes of Judah, Zebulun and Naphtali, all have their part among the people of God. It is He Who commands their strength, and this they stand whether few or many, small or great because He is over all.

The temple again is seen in its place. There was a measure of fulfilment in the days of Solomon, which David probably considered as he wrote, the words, but there is a glorious day coming when there will be a fulfilment that we cannot really imagine as the nations are found to flow into the place where the Lord has set His Name. In the day of His power and glory, the temple will become the place of gathering because that is where He is to be found. All then will submit to Him. There will not be the reluctance of today to pay the dues, but rather there will be a willing heart on the part of most to fulfil His desire. A few, born into the Kingdom, will stand apart, in that they will try to bring back ways of sin, but the judgment for such will be swift.

The psalm closes with the call going out to all nations to gather together to Him, to sing His praises, and then ascribe the glory that His Name deserves. Here is the true blessing for which all creation groans in travail at the present. In that day, praise and rejoicing will mark all as they glory in the blessing of God upon the sons of men.

Do we give due honour to our God?

Memory Verse: “Ascribe ye strength unto God: his excellency is over Israel, and his strength is in the clouds.”	Psa.69.34

May 16.	Psalm 69:1-21.
The Prayer from the Cross.

This psalm brings us to consider some of the feelings of the Lord as He suffered on the cross. We see the distress of the Lord as He passes into the waters of trouble. The contrast between this psalm and Psalm 22 is perhaps that this psalm considered much more the physical sufferings of the Lord, and the matter of human relationship, where Psalm 22 concentrated more on the spiritual sufferings, and the opposition of the powers of darkness.

The picture in the opening verses is that of the distress of the Lord as He finds Himself faced with the opposition of men. Although the reference to the waters may bring to mind the thought of the judgment of God, the context would suggest that it is more linked with the suffering of One Who found Himself opposed by men, despite giving no reason for the enmity that was demonstrated by these men. There were more such than could be numbered by men, yet still He restored what He had not taken away. How we rejoice to consider this in the light of Calvary, and realise that we have come in to the good of all that the Lord has brought to us, despite the fact that sin came in as a result of man. It was man who lost, but God Who gave. More than this, He has gone beyond what Adam ever had. We have privileges that were unknown to man in innocence, before the fall.

The background to David's words is seen in the confession of sin, although we can look to the cross and recognise that there our Lord was willing to suffer for our sins. In view of this, there is a desire that those who trust in God should not be caused to doubt as a result of what he suffered, as it was for the sake of the Lord. This may have been true of David, but it is far more true as we consider the cross. If David had suffered for doing the Will of God, then our Lord suffered far more for far less reason. It is however an encouragement to us, and a reminder that suffering should never be seen as an evidence of wrong, although it may be the result of wrong.

The picture is seen of opposition from the family, because of the desire for the honour of the Lord, and ultimately from every level of society. Even the drunkards found reason for mockery, yet David writes in the assurance that he will be heard, that the Lord takes knowledge of all that is coming his way, and will deal with it aright. How good to rest in the assurance that, whatever the degree or reason for suffering, even when, as here sin is at the root, there is always the assurance that the Lord will deliver His own. Despite all the taunts of men, the believer can rest in the assurance that the Lord will judge righteously. Men will make the most of every opportunity to belittle the children of God, but they have the assurance that He will uphold to the end.

What appreciation do we have of the sufferings of Christ?

Memory Verse: “Reproach hath broken my heart; and I am full of heaviness: and I looked for some to take pity, but there was none; and for comforters, but I found none.”	Psa. 69.20

May 17.	Psalm 69:22-70.5
Righteous Judgment.

These verses cause us to consider the end of those who thought to mock the calamity of the psalmist. How sad to consider that, while the words of the Lord that govern today may be, Father forgive, the time is coming when the sentiments of this psalm will be executed upon all who are associated in character with the men who were in evidence at the cross. The wrath spoken of in these verses fell on the Lord instead of men when He was crucified, but the time is coming when He shall come in flaming fire, taking vengeance on all such. Let us never allow the truth of the mercy of God to blind our eyes to the reality of the justice of God that must be satisfied.

The picture moves on from the question of just retribution to that of the upholding of the lowly. How we should rejoice in the assurance that the one who waits on the Lord in meekness is the one who will receive the strength for the day. It may be apparent weakness, but never was there a more evident display of apparent weakness than at the cross, yet it is the real evidence of the power of God. As ever, we can take confidence from the fact that, whatever trial we are called to pass through, the Lord has been there before and left the example for us to follow.

The result is that there is praise to the Lord, which is of greater value than sacrifice or offering. This is a reminder again of true values. It is easy to come with the offering or sacrifice as the Lord desires, but the true heart that matches the profession of the offering is not always found. We today can have the same experience when we speak words of praise, but the reality of a heart that is full of praise may not always be seen. Let us take care to ensure that the Lord receives from our hearts and lives as well as from our lips, the praise of which He is worthy. Paul expands on this as he writes of the need not only to offer praise as the fruit of our lips but also to offer the sacrifice of well doing. Let us take care that we are not guilty of inconsistency between what we say and what we do.

If the opposition in the early verses expanded to reach out to all, then the praise too will extend. How we ought to ensure a true perspective in these matters. It is easy for us to become so occupied with the present trials that we fail to remember that they will be outshone by the glory that is coming. The Lord knows and metes out according to His perfect judgment. Let us allow the realisation of the future glory to lift our hearts in the present affliction.

Psalm 70 is almost identical to the end of Psalm 40, and is the prayer of David for the Lord to deliver from the mockers, and to give a just reward to the one who waits in meekness on Him.

Are we rejoicing in the salvation of our Lord?

Memory Verse: “The humble shall see this, and be glad: and your heart shall live that seek God.”
	Psa. 69.32
May 18.	Psalm 71:1-24.
The Confidence of Faith.

This psalm is often overlooked, and yet it has the answer to the earlier psalm. If Psalm 69, like Psalm 22, brought us to consider the sufferings of the Lord, then this psalm reminds us that there is every reason to continue on a pathway of faith despite everything that the world might throw at us. The opening verses of the psalm contain a prayer for the Lord to uphold, and deliver us from the shame that might come upon those who are not seen to live up to their profession. The answer to this is that the Lord is seen as the defence of His people. Sadly many fail to appreciate that the Lord will not always judge as we judge by our limited vision, and therefore will not always do what we expect, but we may always rest in the assurance that He knows best. Once more, the expressions “Rock” and “fortress” are used, reminding us of the security of those who trust in the Lord. There is the confidence of past experience as the prayer is offered. The psalmist can look back on a life of dependence, from the womb, and this gives the assurance that the Lord will not fail now.

It is evident that this psalm is written towards the end of the life. Comparison of this and the next psalm might well lead us to consider that they were two of the final psalms of David, here recognising the fact that he is now in no less need of the Lord to deliver than he was in earlier years, whereas the next recognises that the new king is as much in need of the Lord as the previous one. Whatever our trials and triumphs, we can never rest in the constant warfare into which we have been called as children of God by faith. If we relax and fail, it is a reproach against the Name of our God.

As the psalmist considers his lot, he speaks of increasing praise. If there is a need for us to be kept at every stage of life, then there should be an increasing praise as we consider the fresh revelations of the Lord that will come as we walk the more closely to Him. There is also the remembrance of the life that has been spent in telling of the wonders of the Lord's dealings, and the assurance that this will continue as long as there is breath to speak out.

The need of each generation is considered, and thus the request is made that there may be opportunity to teach the young that which has been learned of the Lord. Let us never neglect our responsibilities. It is easy to think others can do the work, but if the Lord has left us it is always for a purpose.

The psalm ends with the assurance of continued praise to God for all His goodness, and the assurance of continued speaking of His ways with men.

What legacy have we left for those who follow us?

Memory Verse: “I will go in the strength of the Lord GOD: I will make mention of thy righteousness, even of thine only.”	Psa. 71.16
May 19.	Psalm 72:1-20.
The Last Prayer of David.

This psalm is denoted as a prayer for Solomon. In addition, the close would indicate that it was the last prayer of David. Here was his ultimate desire for his son. Whether David could foresee what would come the way of Solomon, or whether this was written in a general way, is not clear, but it is evident from here and I Chronicles as well as Proverbs, that David took care to ensure that Solomon would have the benefit of his experience as he took over the throne. What is equally true, yet very sad, is that Solomon failed to live up to the wisdom that he had learned.

The first prayer is for justice and righteousness to be the hallmark of the throne. The result of this will be peace, security for the oppressed, and judgment to the oppressor. It would appear from the words of Rehoboam that Solomon failed in these respects, yet we can rest in the assurance that the One to whom these words would point in reality will never fail. He shall reign in righteousness, bringing peace to the people. While Solomon failed to fulfil the desire of David here, it is evident that the Lord will reign, bringing joy and refreshment to the people, righteousness, abundant peace, and universal dominion. Only in that day will the true rule of God be seen in this world. Let us rejoice in the assurance that, whereas David looks here to the tribute that would come to Solomon but was largely based upon David's own conquests, our Lord will reign having accomplished the victory for Himself. Once more, we see the principle of two men being needed to give even a shadow of the rule of the Lord Himself. Our Lord is so far greater than man that the mightiest and the wisest of Israel's kings cannot serve to give more than a shadow of the character that would mark Him. If men bowed to Solomon, then we rejoice to foresee when every knee shall bow to our Lord. It is also evident that, after a good start, Solomon allowed the women whom he loved to turn him aside from the duty to the people. David never forgot whence he had come, and therefore he thought on the people. Solomon never knew other than the palace, and therefore he could not sympathise. Our Lord knows the hardships of life as well as the glory of God, and therefore He is ideally suited to consider the needs of the people.

The King is viewed as a Redeemer. Once more, this is only apparent in the reign of our Lord. Solomon might rule with a measure of justice, but his early life was marred by later failures. Our Lord is the subject of continual praise, and prayer. He will never give reason for men to do anything but speak well of Him.

The effect of His rule is seen as well. The tops of the mountain will be found to be fruitful. Even the places where there is no possibility of growth today will be transformed when the Lord reigns. Barren places will compare with the most fruitful.

The character of the Lord is seen, with a Name that continues forever, and in every place. There  will be none who would belittle Him. The result is that the glory of God is manifest as the whole earth is seen to be full of His Glory. How we should rejoice to see that day coming, beyond the shadows of the present.

Are we among those who “love His appearing”?

Memory Verse: “And blessed be his glorious name for ever: and let the whole earth be filled with his glory; Amen, and Amen.”	Psa. 72.19

May 20.	Psalm 73:1-16.
The Goodness of God.
This is the first of eleven psalms that are attributed to Asaph. This one brings to us the contrast between the thinking of men viewing from the natural perspective, and the man who looks from the viewpoint of the Sanctuary. The psalm clearly divides into two, with the distinction marked by the words, "until I went into the sanctuary".

The first half is a picture of trouble, with the godly man beginning to despair, almost ready to put aside his faith for the gain that the wicked appear to receive. It is interesting to see the solemn picture of the conflict that arose for Asaph. He is marked by slipping and envy. He knows that is right, and yet it would appear that he is the loser, and they gain. They make boasts of their gains, they are in prosperity, and perhaps peace might be the thought. Here is the picture of all that the flesh desires, and yet the godly man is left to look on at others who appear to receive it while he suffers.

The peace of these men however does not really bear close scrutiny. The image is of men for whom death holds no fear, not because they are prepared, but because they dismiss its claim upon them, men who do not suffer, probably because they are the plagues that many fear, they are not in any genuine peace, but rather the uneasy truce of men who are feared, and therefore not opposed because of their character. Pride, boasting, corruption and violence are the characteristics of such men, and it would appear that such is their appearance of success that Asaph is ready to contemplate following their life rather than obeying the Word of God.

The sad picture continues as these men are seen to set themselves in opposition to God, speaking proudly against heaven, and persecuting the people of God as if there were none to defend. In mockery, they question whether God knows. The picture appears to be that they actually try to make the people suffer more, in order to prove that there is no god to take any notice of what they are doing. How sad to think that such people will stand in a coming day before the throne of God, and will be forced to suffer for their mockery.

Against this background, the doubts arose in Asaph's mind and he began to think that his purity was in vain, yet there was the conflict because he realised that to follow these men would be to offend the Lord's people. There is an impossible conflict for Asaph. On the one hand, obedience to the Word of God brings trouble, on the other, disobedience brings offence. Let us not allow our judgment to be clouded by our sight.

Do we judge circumstances by appearances?

Memory Verse: “Truly God is good to Israel, even to such as are of a clean heart.”	Psa. 73.1
May 21.	Psalm 73:17-28.
The View from the Sanctuary.

The whole perspective of Asaph is changed by moving into the sanctuary of God. How good for us to remember that there is only one place where we can gain a true perspective. It may be that the flesh and the devil will try to draw us away from God by showing us the natural view of the difficulties and troubles of a pathway of obedience to the Lord, but when we enter the Sanctuary, we see the true perspective. This is what Paul has in mind as he writes of light affliction for a moment. He had learned the true value of time and eternity, of spiritual and natural.

If he had nearly slipped, then they are on the brink of a slippery place. While they appear to be climbing, they are only approaching a cliff, ready to fall to destruction in a moment. In a moment, as waking from a dream, they will be consumed. It is as if the Lord awakes, and judges. The result is that Asaph now realises just how foolish he has been. He may not be as foolish as the wicked men who have thought to live with no thought of God, but he has certainly been foolish to be deceived by the appearance rather than the heart.. This was the lesson that Samuel had to learn in the choice of David.

The assurance of Asaph is that the Lord has upheld him. He may have come to the edge of failing, but the goodness of God has delivered him from trouble. His eyes were opened to see the beauty of the Lord, and the reality of his condition before it is too late. It is good to see the way in which Asaph recognises the hand of God. His right hand has already been the supply of strength for the needy. How good for us to look back and see the deliverance which He has wrought for us. There is also the guidance for the present pathway. Let us take care not to ignore the direction of God on our pathway here. Finally there is the end of the pathway in glory. In view of this there is the true perspective that there is only One Who is to be trusted. All that is in Heaven and earth cannot be compared with the One in Whom we are called to put our trust. Let us ask ourselves whether we are as ready to see the Lord in this light. It is that spoken of by Paul as he wrote of “the excellency of the knowledge of Christ Jesus my Lord”. Whatever circumstance may face us, whatever loss we may face materially, there is One Who is our strength, our Rock, and who will stand by us and uphold us at all times. He is the One to whom we should look.

The psalm ends with the contrast between the godless ignoring the claims of God, and the confidence of the One Who has put his trust in God.

From what viewpoint do we judge the circumstances of life?

Memory Verse: “Until I went into the sanctuary of God; then understood I their end.”	Psa. 73.17

May 22.	Psalm 74:1-23.
The Enemy in the Inheritance.

This psalm brings a plea for deliverance based upon the fact that the enemy has come in and has attempted to lay waste to the inheritance of God. The background appears to be that the Lord is using the enemy as a scourge on the people for their disobedience. The plea is based upon the fact that the people are the inheritance of the Lord, and therefore the condition of the Sanctuary and the land is a reflection on the Lord Himself. It is a similar plea to that used by Moses when the Lord suggested that He would destroy the people and make a nation of him. 

The picture is given of desolations. It appears as if the enemy has been allowed to come in and destroy at will. While we have no evidence of the circumstances causing the psalm to be written originally, it is evident that it has an aspect that looks on to the time when the Lord would send tribulation upon the people, and allow the beast to come into the city, overthrowing all but the holiest for forty-two months, and finally setting himself up as God in the temple.

The picture is seen of the enemy coming in and measuring success by the amount of destruction that can be caused. It is an interesting foresight into the character of the present day. Power is measured by the ability to destroy rather than the ability to build such as might have been the case in previous days. How interesting as we look around to consider the way in which craft has been superceded by destruction. What is sad is that the destruction has come in among the saints, and instead for building up, the enemy has been allowed to divide the saints, and cause havoc.

If the plea has begun on the basis of the enemy's attack, then it is concluded on the basis of the character of God. How good for us to keep in mind the power of God to deliver His people from trouble at all times. It may appear as if the enemy is destroying, but we can always call upon our Lord to defend us., knowing that He has overcome the foe already. We ought not to despair, but to trust implicitly in the One Who is greater than all.

The final plea is that it is the honour of the Lord that is at stake. If the enemy is allowed to achieve his end, then it is the Lord Himself who has been brought into disrepute. Let us remember the double force of this. Firstly, we are not called to seek our honour but that of our Lord, and secondly, the honour of His Name is our strongest plea when the enemy comes in against us. He will always come to the aid of the poor and needy, but He will quickly overthrow the proud.

Are we building up, or pulling down?

Memory Verse: “For God is my King of old, working salvation in the midst of the earth.”	Psa. 74.12

May 23.	Psalm 75:1-10.
The Place of Exaltation.

The psalm begins with thanksgiving based upon the fact that the wondrous works of the Lord declare that He is near. How we ought to be alert to the evidence of the movement of the Lord. It may appear from the previous psalms that the Lord had neglected His people, but there is always the evidence of His Hand at work if only we are aware of where to look.

The Lord answers with the assurance that He will judge righteously at the set time. Let us never forget that He will always move according to His purpose. We may not be able to understand the timings of the Lord, but He makes no mistakes, He will judge in a right way, but only when His time comes. When the time comes, there is nothing in creation that can stand before Him. Even the earth will be dissolved at His Word.

The contrast is drawn with the fools, or boasters. Here we see men who think that they can do as they please. They think to make their own way by means of their proud actions. The wicked are seen alongside the proud. If the proud make empty boasts, then the wicked are marked by use of force to try to achieve their own ends. Here we see the ways of men who think that they can do as they please. The flesh refuses to consider the fact that it is powerless to do beyond what the Lord allows. Let us take care not to be deceived into acting according to the flesh. It can only lead to failure. The character is seen of pride, of force, and of stubbornness, and all are only the forerunner of destruction.

In contrast, there is the assurance for the believer that God is Judge. Men look all around for their promotion, they devise every form of scheme in order to try to gain their own ends, but there is only one source of true promotion that cannot be reversed. Let us take courage from the fact that, whatever we may be called to suffer today, we have the assurance of a reward that cannot be taken away, whereas men who appear to prosper have only the loss of all things to anticipate. It is God Who sets up, and God who puts down, and none can argue with His decree. Even the mighty Nebuchadnezzar was forced to acknowledge that “the Most High ruleth over the kingdoms of men”.

If the believer suffers today, then the assurance is given here that the wicked are but filling up a cup of wrath which God will give them to drink in a coming day. Whatever they may think of their gain, all is measured, and their oppression will be rewarded with wrath in that day.

The contrast is drawn between the wicked who faces the loss of power, and the exaltation of the righteous by God. It is little wonder that the result is praise to God from His own. Let us never allow our vision to be clouded by the circumstances of life.

Where are we looking for our promotion?

Memory Verse: “But God is the judge: he putteth down one, and setteth up another.”	Psa. 75.7

May 24.	Psalm 76:1-12.
The Knowledge of God.

This psalm begins with the matter of where God is to be found. Let us take note of this. Four places are mentioned, although they may refer to one nation and one place. 

Judah reminds us of the kingly people, the lion who rules in majesty. Here we see a picture of the glory of God as revealed among His people. It is sad to reflect upon the question that may be raised regarding both this and the present testimony, namely just how far is this statement true in general. In the days of David and Solomon, there was an evidence of glory, but the kings of Judah were marked by weakness, even if the Lord heard their cry. Israel is the chosen people, the prince with God. Here we see the calling of the people, but once more, the question might be asked as to how far the greatness of the Name of God marked the nation, even before its division. Let us consider the testimony that we bear today. Is it true that the world can look on and know that God is among us of a truth, that His Name is great, or do they see the weakness and division that so marred the testimony of the children of Israel.

Salem is the place where He has set His pavilion, and His dwelling in Zion. Once more, there is a double picture here. One place is in view, but Salem reminds us of the place of peace, Zion of the place of beauty and glory. There is again the challenge that this is what should characterise the place where our Lord has chosen to set His Name, and to dwell among His people. Sadly, many things can mar the testimony, and cause that the place that the Lord has chosen should not be all that He desires.

If the Lord chooses a place, then He will defend it and deliver it to His people, breaking the opposition of men who set themselves against the people of God. He proves Himself to be great in power and glory, rebuking, and causing all to flee from before Him. There is none to stand; they sleep the deep sleep at His word. He spoke, and judgment was heard causing the earth to stand still in fear. Men might move in pride and vainglory, but when the Lord acts, it is on behalf of the meek. The values by which men set great store count for nothing when the Lord moves in judgment against the oppressor.

Such is the power of God that He is pictured here as allowing men to rise up in wrath against Him only so that He can prove the greatness of His power. However hard the days of the Great Tribulation may be, there is the assurance that the Lord will simply allow men to go as far as He decrees, and then, when the devil has gathered all the powers of the earth together against the Lord, He will remove them at a word.

Against this background the call goes out to pay the respect to the Lord that He deserves. Men move in pride, yet the humble shall be lifted up.

Do we give the respect that is due to our God?

Memory Verse: “Vow, and pay unto the LORD your God: let all that be round about him bring presents unto him that ought to be feared.”	Psa. 76.11
May 25.	Psalm 77:1-20.
His Way in the Sanctuary.
This psalm brings us to consider the dealings of God with His people. It begins with a note of assurance that God heard when Asaph cried unto Him, even though the psalm may suggest that there was a time when there was reason to question whether he was truly heard. How good for us to note here the character of these psalms. Asaph appears to write after a time of trial in many cases, yet he begins by acknowledging that he was heard. How often we speak as if we were faced with trouble, and add that the answer came almost as a postscript. It is good for us to take note of the way in which the psalm develops, and to consider our praise in this light. Let us take care to show by our wording that we are truly thankful to our God for all that He has done, and not to speak as though it were a minor consideration that He heard us.

It is evident that the trial of Asaph was severe. He speaks of a sore stretching out to the night, and a refusal to be comforted. Even the thought of God offered no consolation, but rather more trouble, perhaps because of some sin that caused Asaph to realise his unworthiness to receive grace from God.

There is a recollection of past days and past mercies when the Lord was good, and when the night was filled with songs of praise. In view of this, there is a diligent soul-searching as to why the trouble has come, and how long it may last. It is good to see the context here. There has already been the assurance that God hears, and therefore in the midst of this distress there is the evidence that he will be heard, and answered according to the mercy of God, yet at the time, there is such distress that there is a question as to whether there is the possibility of being put aside for ever.

Even in view of this, there is a realisation that God will not do this. The evidence of the past is called as the confidence for the present. If despair begins to grip, then the answer is a constant remembrance of the ways of God. There is renewed hope as a result of this. If the past is the evidence of the wonders of God, then it reminds us of the way of God in the Sanctuary. Once more we see the character of God outlined, as His greatness is seen over all things. He rules from above all, and therefore he is able to redeem His people.

If He has power over the land, then He has power in the sea as well. Every part of creation is at His disposal to use to accomplish His ends. If He can rule from the heights that none can scale, then He can rule also from the depths that none can plumb.

Moses and Aaron were used to lead the people through the sea as a flock. How good to see the character of God. In mighty power He rules, yet in tenderness He leads His own. How good for us to remember constantly the One Who can be so great and yet so good, powerful to overthrow all who stand against Him, yet gentle to all who put their trust in Him

What is our meditation?

Memory Verse: “Thy way, O God, is in the sanctuary: who is so great a God as our God?”
	Psa. 77.13
May 26.	Psalm 78:1-37.
The Lesson of the Wilderness.

This psalm traces the history of Israel as a lesson from which the people can learn to avoid the pitfalls of the past in the present. Let us remember the words of Paul to the Corinthians: that these things were written for our learning. The record of the Word of God is intended as a reminder to us of what the Lord looks for from His people, not as a history record. The additional reason given here is so that the people are brought to recognise that He is praiseworthy, and therefore they are encouraged to give Him the due honour.

The majority of the psalm is a record of the dealings of God with His people, and more particularly their failure to respond to His leading over the many years in Egypt and across the wilderness. The theme is clearly a reminder of the mercy of God set against the rebellion of men.

The children of Ephraim are seen to refuse the commandments of God. This probably dates the psalm as following the division when Jeroboam led the northern tribes away from the worship of God. The fact that Jeroboam is of the tribe of Ephraim is the link with the name Ephraim often being associated with the northern kingdom, Israel. How sad to think that one man is so closely identified with the nation. Jeroboam is often recalled as the one who caused Israel to sin, just as Judas Iscariot is the one who betrayed the Lord. There is a constant warning in the Scripture of the dangers of evil men.

The sin of Jeroboam is contrasted with the goodness of God from Egypt, and through the wilderness, despite the rebellion of the people on so many occasions, tempting God, provoking Him to wrath, and speaking against Him.

Even here, there is the evidence of the goodness of God as the evil words and thoughts of the people were answered. There may be wrath but there is also mercy. There may be judgment, but the re is also fulfilment of the desire of the people. It is a solemn warning that so often those who deny the Lord are found to die before their evil speaking is answered. Let us take care not to tempt the Lord with our words, as we may find that others enjoy that which we lacked, yet we fail to appreciate it because of the dealings of God in judgment.

There is a remembrance of His mercy, and a turning again to the Rock and Redeemer, but they are still characterised by lying tongues and deceitful hearts. It is good to see that all this is still met by the forgiveness of God, especially as we consider the hard, unforgiving spirit of the Pharisees in the days of our Lord.

Are our hearts true in their obedience to our Lord?

Memory Verse: “And they remembered that God was their rock, and the high God their redeemer.”	Psa. 78.35
May 27.	Psalm 78:38-72.
Egypt and Canaan.
These verses continue the lesson from Israel's history. There is the forgiveness of God, and the remembrance that they were but flesh, and therefore He permitted many instances of the people turning aside and still bore with them. There is a particular emphasis here on the ungrateful character of the people who were delivered out of Egypt and yet forgot the manner of their deliverance. They provoked the Lord despite the deeds in Egypt as He plagued the nation because Pharaoh refused to let the people go. When warnings failed, then the people were delivered over to desolation and death. He led His people like sheep through the midst of a scene of destruction as plagues after plague fell on the land. Egypt was brought to its knees, and the nation of Israel, whom they thought to overthrow for fear of being overthrown by them siding with an enemy, were the cause of their destruction. The folly of man is seen once more. He feared a danger that was only in his imagination, and by his actions to avoid this caused a destruction that was complete. Let us never doubt the awful consequences of moving by sight not by faith.

It is interesting to see here how there is a remembrance of mercy, and thus there is an immediate movement from Egypt to Canaan. The journey took forty years, but it need only have taken forty days. It was unbelief that brought trouble. While the earlier verses have recorded the folly of unbelief on the part of the people, these verses record the goodness of God to His people, and therefore the lost years are put away from the record. Let us ask once more how many years of our life are put away as far as the record of God is concerned.

The same character is seen in the land. If the enemy was overthrown in Egypt, then the nations were driven out from the land as the Lord brought His people into the place that He had promised to them for an inheritance. He cannot fail to fulfil His word even if there are many lost years in between. He has a purpose for His people; it is only our unbelief that hinders the fulfilment of His desire for us.

Sadly, people who had seen mighty nations overthrown before them, and idols proved to be utterly powerless still turned to the very idols of the people whom they had overthrown rather than to the Lord. It is sad that Joshua anticipates this and challenges the people, only to find that they deny his claim, yet quickly fall into the paths of which he warned.

The Lord allows a series of judgments to fall before He steps in again, providing a king from the sheepfolds, and once more showing His character as a Good Shepherd for the sheep. The one who was faithful in feeding the sheep for his father was called to feed the nation for the Lord. How good to know that the Lord will deliver, and He will do so by the hand of those who are faithful in the least.

Are we rejoicing in the goodness of God?

Memory Verse: “He chose David also his servant, and took him from the sheepfolds:”	Psa. 78.70

May 28.	Psalm 79:1-13.
The Reproach of the People.

This psalm appears to be set at the time of the sacking of Jerusalem. Whether this is true of all these psalms is not clear, but there is certainly here a reference to trouble in the city. If this is so, then this Asaph would be the one who lived in the time of Hezekiah if he is referred to at all in the historical section. It is interesting to see the significance of these psalms in this light, although it is more likely that he is from a later time. It is the warning to the nation of the trouble that would come when they were overthrown. Asaph has realised the danger, but sadly the most have failed to heed the warning of God to His people, and have continued in their old paths. There may be a reference here to the time of Manasseh when he was taken, but then released as he cried to the Lord for deliverance.

It is sad to see the effect of sin on the nation. The temple is defiled, the city is destroyed, the bodies of the people are left to be eaten by the birds and the beasts, their blood is shed, and they are a reproach to those around. How sad to consider the awful tragedy of the people of God left as a byword rather than as the testimony to the power of God to save. Let us set our hearts to live such that our Lord can find pleasure in us, and we may see a little of the blessing of the Lord on His people.

While it would seem most obvious to relate this to the time of Nebuchadnezzar, the question could well be asked that if this were so, then surely Asaph would have been aware of the sentence of seventy years that was exacted on the city, as Daniel certainly was, and he was in Babylon at the time. The more likely time would therefore appear to be the earlier attack in the time of Manasseh, hence showing the folly of the people in failing to repent from the heart despite the obvious evidence of mercy from the Lord.

The plea is made that the Lord will hear their cry, pour out His wrath upon the nations, and deliver His people in mercy. There is a desire that the past iniquities should be put away, and the reproach to the Lord implied by the apparent failure to deliver His people removed. It is sadly possible that for all this, the people never turned, and hence when their prayer was answered, and deliverance granted, they quickly turned back into the paths of sin which had marked their earlier days. There may have been thanksgiving and praise at the time as Asaph suggests, but the succeeding generation fails to continue in the path that these profess here. Let us take care not only to do as the Lord desires, but also to seek o bring up the next generation to realise the true issues of obedience. Doubtless this experience was repeated a number of times with increasing severity until the time of Nebuchadnezzar, and then again with the Romans and even today with the Arabs. It is equally true of the Church in its history. Let us seek for true faithfulness to our Lord.

Are our lives a faithful witness to our Lord?

Memory Verse: “Help us, O God of our salvation, for the glory of thy name: and deliver us, and purge away our sins, for thy name's sake.”	Psa.79.9

May 29.	Psalm 80:1-19.
The Shepherd of Israel.

This psalm brings before us a plea for the Lord to come out in deliverance for His people. It is interesting to see that the basis is on the fact that He is the Shepherd of Israel. How we need to remember that the Lord takes pleasure in hearing the evidence of His people laying claim to His power to lead. Here there is a title that confesses the dependence on the Lord as a sheep depends on the shepherd. Let us never doubt the force of this. The emphasis is that the saints need the Lord to lead or else they will fall foul of the many snares that come in their path. Just as sheep have no sense of where to go, so we are helpless without the Lord.

If He is the Shepherd who leads, then He is also the One Who dwells between the cherubim. Here is the reminder of the mercy seat, the place of meeting for the saints. The reference to the cherubim reminds us that there is still judgment associated with the throne, whereas today we live in the assurance that there is now no condemnation to them that are in Christ Jesus. How we should rejoice to see not the cherubim looking down, but the blood before and upon the mercy seat.

It is interesting to see the plea that the Lord should cause His face to shine, and they will be saved. Here we see the effect of the glory of God. None can stand before Him when He comes out. All will be forced to bow before Him when He comes out to reign, and then there will be a true fulfilment of this prayer.

In contrast, the people are seen now in distress and at strife with their neighbours. There is no peace, despite the fact that they were brought out like a vine from Egypt and planted in the land of promise. It took root, and covered the whole land of promise, but now it is broken down. The Lord has allowed other people to come in to judge against the people of His choice. Let us consider the present, and see how the Lord has seen fit to allow others who are not true to the Word to see a measure of blessing that passes that of those who profess to keep the Word. Let us set our hearts to a path of faithfulness to our Lord, not just outward adherence to the truth.

Once more, the picture turns to the Man of His right hand. How good to know the assurance that there is a day coming when the Man of His Choice, the Lord Himself will come in mighty power, made strong for the purpose of the work that God has called Him to do.

There is the realisation that this is the only way in which the people will be delivered. They have no power of themselves, but only that which comes from the Lord Himself. Once more, there is the plea for the Lord to shine and cause the heathen to fall.

Are we rejoicing in the Man of His right hand?

Memory Verse: “Let thy hand be upon the man of thy right hand, upon the son of man whom thou madest strong for thyself.”	Psa. 80.7

May 30.	Psalm 81:1-16.
The Condemnation of Israel.

This psalm begins with the call for the people to bring the praise that God deserves. It also contains the judgment of God against Israel because of their failure to live in the light of His dealings with them.

The opening verses call for the people to come at the appointed time to bring the praise to God that the people ought to bring in view of His deliverance out of Egypt. Perhaps it may be that the Passover is in view, although there is also the reminder that all the offerings are brought in the light of Salvation. Let us never forget that worship can only come from redeemed hearts. The lost may take words on their lips, but they are meaningless to them as they know nothing of the God of whom they speak in their experience.

The background to all the offerings is seen to be the movement of God in Egypt when the people were in bondage to a people of a different language. Let us never forget this. The world should be alien to the people of God. We ought not to understand their thinking any more than they can understand the thinking of the person who moves by faith. Sadly, we have become so taken up with the world that we have allowed ourselves to be moulded by the same thoughts as those whom we profess to have left behind.

The psalm now moves on to the judgment of God against His people for all that they have done over the years. He reminds them of the many examples of His deliverance. He heard them in the face of oppression in Egypt, He heard them when they murmured and strove with Moses at Meribah. In view of this, He called upon them to put away every idol and to worship Him alone, to open their mouths and allow Him to fill it. They had every reason for trust. Here we see the way in which faith is not step in the dark. God did not call upon His people to trust in an unseen god who had never proved himself. This was the way of idolatry. It was based upon superstition with no basis in fact. Israel was called upon the rest in the God Who had proved Himself at every step from the time when Abram left Ur of the Chaldees, and yet they would not listen. He gave them up to their own lusts when they failed to respond, and therefore they were left to wander in the wilderness, to suffer ion the land and ultimately to go away into captivity twice. How sad to trace the history of a people who even today have not learned the lesson of trust in their God, choosing rather to trust in their schemes with men.

Had the people only been willing to submit to the Word of God, He would have fed them in abundance. They could have received the finest wheat and honey from the Rock as they received water. Sadly, their refusal led to receiving only the basic food. How sad to see the murmuring in this light. The people were the very cause of their own murmuring. Let us take care that we are not guilty of accusing God of failing when we are at fault before Him.

Do we bring trouble on ourselves by murmuring against the Lord?

Memory Verse: “I am the LORD thy God, which brought thee out of the land of Egypt: open thy mouth wide, and I will fill it.”	Psa. 81.10

May 31.	Psalm 82:1-8.
The Rule of God.

This psalm contains a majestic reminder of the character of God as the Judge of all the earth. It is good for us to grasp the fact that He is the absolute Sovereign in every detail of creation. Asaph anticipates the assurance that the day is coming when He shall judge the world in righteousness by the Man of His appointing.

There is a play on words in this psalm. The name translated God means mighty and is occasionally used of men of authority and particularly of their judges from among men. It is interesting to see the foundation laid here for the answer of the Lord to the Jews when they accuse Him of blasphemy. He points out that if this could be used of mere men, then He has, by His works, laid an absolute claim to the title. The force of the statement here is that God is the One Who presides over every counsel of men. It does not matter what place is viewed, what mode of government is in force, or what the behaviour is of those in authority, they are all under His control, and when He chooses, He can step in and call them to account. The words of Asaph would carry far greater force today when men think to act as though they were in the place of God. The wisdom of men has led them to think that they can ignore God and that they know what is best. They totally fail to realise that even in their present supposedly enlightened days, they are only laying the foundation for the clearest evidence yet of the corruption of man. They think to remove war and bloodshed, but they are laying a foundation for the day when the men of power who try to govern by agreement will be displace by the Man of Sin who will rule by the power of the devil himself. This is seen in the expressions, gods, and mighty. There may be many, there may be one, but only one God is over all. He will judge, He will defend the fatherless; He will overthrow the wicked. How sad to think that the men of God count for nothing in the present day.

The character of the wicked is seen outlined yet further as they are viewed to be moving on in ways which show their total disregard for God. If such a picture is sad, it is even more sad to see the clear evidence in the words of God that these are the people who are called by His Name. If the heathen had been guilty of this, then there might be questions, but it would be expected. What is sad is that the nation is guilty. Here again is a solemn challenge for us as to whether we are guilty of behaving in a way that cannot be distinguished from the nations. The sad fact for such men is that, for all their claims and boasts, they will die like the children of men. In a natural sense this is sad, but in a spiritual sense it is far more serious. How sad that there should be believers who die with no testimony for the world to see.

In the light of this, the call goes out for God to arise in judgment, to lay claim to His inheritance. All nations belong to Him, and in that glorious day that is coming, He shall reign.

Are we marked by separation from the ways of the world around us?

Memory Verse: “God standeth in the congregation of the mighty; he judgeth among the gods.”
	Psa. 82.1

 June 1.	Psalm 83:1-18.
The Confederacy of Men.

This psalm is set against the background of the nations joining together in order to try to overthrow the people of God. It is a sad reflection on the world in general that there is abundant evidence that men will always try to overthrow every testimony to the Name of God. Here they are seen to make a tumult as they try to destroy the nation that is even today unbelief the most abundant testimony to the power of God.

They are marked by crafty counsel, trying to remove the name of Israel from the list of nations. It is interesting to see that the people will yet try to accomplish their end by causing the people to make an agreement with them that will bring trouble and judgment upon them.

A list of the Arab nations follows, marking those who are so determined to ensure the end of the people. How sad in the light of current events to consider that what the nations could not do in direct opposition, they are now trying to do by compromise. Rather than maintaining their identity as the people of God with a right to the place which He has chosen for Himself, they are ready to join in agreement with their avowed enemies, and thus their unique identity. Let us take note of the character of the enemies because, while they are literal enemies of the nation, they are also symbolic of the enemies of the people of God spiritually as well. They remind us of the world, the flesh and the devil, enemies who constantly oppose the saints today. The mode of attack is the same today as it always has been, namely to destroy the testimony to the Name of God. We do well to consider two points in this context. Firstly, we may be such that the enemies have no reason to try to destroy the testimony, and secondly, the enemies will still use the same means against us as they do against the nation of Israel, namely guile and deceit as well as open attack.

Against this background, the plea goes up for a repeat of the deliverances that the Lord has performed in the past. These enemies are well used to the power of God, having experienced His ability to overthrow the mightiest of men at first hand. It is for a repeat of this that Asaph pleads here. How good for us to consider the fact that our Lord is no less able to accomplish today what He has done before. We ought not to be discouraged into thinking that there is some reason why today should not see the evidence of the power of God any more than a previous generation. Let us be bold to ask of God for the help that we need, but sincere to recognise the reasons why we might not deserve this, and to correct our failings where possible.

It is interesting here to see the way in which there is a prayer for the Lord to act in a way that vindicates His Name without using the people. We ought to consider this. It may be that we are not deserving of the Lord's blessing, but His Name must be honoured, and if the people fail to bring the due honour, then He is quite capable of bringing honour to His Name without His people. The important principle to remember in all this is that it is the honour of the Lord that is of first importance. Our hearts should rejoice like Paul whenever His Name is honoured, even if the motive may be utterly false.

Do we expect to see the power of God among us?

Memory Verse: “That men may know that thou, whose name alone is JEHOVAH, art the most high over all the earth.”	Psa. 83.18

June 2.	Psalm 84:1-12.
The Blessedness of the Tabernacles of God.

This psalm divides into three sections of four verses. Each would draw us to consider different aspects of the blessing associated with the tabernacles of God. They lead us to consider the praise, power and provision associated with the House of God.

In the first four verses, there is the acknowledgement of the beauty and attraction of the house. Here is a place on earth that stands apart from all others. How we ought to look into our hearts and consider whether we have come to a condition where we have set aside the world such that the House of our God is the only place of value to our hearts. It is interesting to consider the opening of John's Gospel in this light. When John points to the Lamb of God on the second occasion, two of his disciples follow the Lord, and ask where He dwells. On following to the place, they abide there. Here is a picture of what it really means for our hearts to be in touch with our Lord. If this is the case, we shall be marked out as those who are consistently seeking the place where He is to be found. In these verses, such is the attraction of the place that there is a fainting and crying for the courts of the Lord, the sparrow, though insignificant, and the swallow, though a wanderer can both find a home there. In contrast to the uncertainty and change all around in the world, there is a consistency in the House of God, as all join in continuous praise to God.

In the second four verses, there is a new theme. It is not the blessedness of the man found in the place of continuous praise, but the man found in the place of continuous strength. Here is the Source of all power. Whatever trial, whatever circumstance may be found in the world, it is with joy that such a man goes forward, knowing that His strength can never fail. He is one who moves out in the assurance of the sanctuary. He has learned to cultivate the Presence of the Lord, and now he is able to go out in the Power of the Lord. For such, there is the assurance of joy in trouble. He can go into the valley of weeping and bring abundance of joy and satisfaction. He is the one who has learned the secret of the Lord so that he can bring to others the blessedness of the Presence of the Lord in every circumstance.

The final verses bring us to the provision of the House. The first is the thought of a shield, to look upon the face of the Lord and find there the defence for the saint. It is interesting to see once more that the most fearful thing for the sinner is the source of greatest joy for the believer. In the view of this there is the assurance that it is better to be on the threshold of the House than to dwell in the tents of wickedness. Such is the blessedness of the place that it is far greater than any provision that man could ever make. The reason is given that the Lord is a sun and shield. Here we see a description from the earliest times, as used to Abram in Gen.15 linked with the last description in Mal.4. There is all that the child of God could ever want in the place where the Lord has set His Name. Grace and glory are associated with that place. The assurance is that the Lord will provide every good thing. In the light of this, there is blessedness for all who trust in the Lord.

Do we know the blessedness of trusting in the Lord?

Memory Verse: “Blessed are they that dwell in thy house: they will be still praising thee. Selah.”
	Psa.84.4
June 3.	Psalm 85:1-13.
The Favour of the Lord.

These verses bring us to consider the favour of the Lord upon His people, in delivering them from captivity. Here we see the thankfulness of the people in the light of the deliverance of God. It is interesting to see the way in which the psalms of Asaph that were marked by the background of distress were displaced by these notes of blessedness and triumph. How good for us to grasp the simple lesson of this. The pathway of the child of God will be marked by many examples of trials and distress, but there is the assurance that there will always be deliverance for the One Whose trust is in the Lord. This is seen even against the background of sin that is forgiven and wrath that is restrained. How we ought to be thankful that we shall never feel the fulness of the wrath of God as the ungodly. The Lord has seen fit to deliver us from wrath.

Once more, the plea goes up for wrath to be removed and for mercy to be seen. It is good for us to consider this in the light of the cross. When the psalm was written, there was a direct expectation that sin would be judged. we can look with thankfulness to see that an answer has been provided to the question of sin, although this is not a basis for living as we please.  The reality today is that love that grows out of increasing thankfulness for all that our Lord has done for us ought to give a far greater motive for living for the pleasure and glory of God than Israel ever had.

Against the background to this plea, there is the desire to hear what God the Lord will say in the assurance that He will speak peace to His people. Here is the confidence of the believer irrespective of the circumstances. Sometimes we can speak as though the Lord were full of wrath, and that He is determined to judge. The reality is that He delights in mercy, and judgment is His strange work. Against this background, were there is true repentance, there is the assurance of mercy because He is certain not to judge. 

In particular, we have the assurance that He desires peace for His people, and has done all that is needed to make that peace available for those who do not return to the folly of sinful ways. How sad that, just as Israel were consistently guilty of returning to the idols of the nations from before, so we can so easily be led into following the ways of the world today. Let us set our hearts upon the Lord, and live in the good of His salvation. Whatever the context of the psalm, the message that he receives here as he waits for the Lord is one of the most beautiful descriptions of the fruit of the cross. Mercy and truth are met together reminds us of the two attributes that cannot be gainsaid. Mercy tells us of the desire of the Lord not to judge; truth of the fact that the Lord cannot fail to act in a way that is true to what He knows. Righteousness and peace remind us of the fact that sin ought to be punished and yet the Lord desires to receive the sinner to Himself. Against this background, there is only one basis on which this can be bought to pass, and that is the cross. Apart from the cross, this is but a vain hope, but in view of the cross, it is a glorious possibility because sin has received its judgment, truth has exposed the error, but mercy can withhold the sinners' judgment and peace can be made available to all.

Do we recognise the responsibility to walk before God?

Memory Verse: “Mercy and truth are met together; righteousness and peace have kissed each other.”	Psa. 85.10
June 4.	Psalm 86:1-17.
The Sovereignty of God.

This psalm brings before us the plea for mercy on the part of David. It is interesting to see the basis of the plea of David. We might expect him to plead on the basis of the Lord's choice of him, or possibly his character, but the basis here is that David is poor and needy, and he is the object of Divine grace. Let us not lose sight of the force of this. Israel's greatest king in poor and needy in the sight of the Lord. So great is the Lord that even the greatest of men are of no significance. There is no place for pride before the Lord. Let us learn never to think ourselves to be anything before the Lord. It is only insofar as we are the recipients of the grace of God that we have any claim upon Him, yet we may be sure that, if we are consistent in our requests, the Lord will honour for His own glory.

If the basis of the plea is that of grace, then there is also the assurance that the Lord is good and full of mercy, ready to forgive. How important for us to remember that the Lord is always ready to hear our cries.

There is a further plea that shows the development of the prayer. If the condition of the one praying has been seen, and the thoughts of God towards such, then the character of God is also seen, as greater than all the gods of men. He stands apart from all others. There is no power that can be compared with His power, and there are no works that can be found to compare with his works. Let us allow the greatness of our God to grip our souls and allow the Lord to fill our vision so that we turn away from our own efforts.

The result is seen as the coming day is anticipated when the nations will join in the worship of the Lord. How our hearts should thrill in the prospect of this, although it should not lessen our desire to see the Lord honoured today, and to see souls saved for His glory. How sad that there are many who will worship the Lord only as they hear the words, Depart. His greatness can never be diminished by any other.

In view of this there is the plea for the Lord to teach His ways, and cause David to walk in His ways and fear His Name. This should be our prayer, for here is the heart that will always gain acceptance in the presence of God. There is an assurance that praise will result because of the assurance that the Lord has heard and delivered.

The psalm ends with the contrast between the Lord rising up against the proud because they have not given Him His rightful place, and the deliverance of the Lord's people as the evidence that He does indeed hear those who call upon Him in truth.

Are we prepared to humble ourselves before the Lord?

Memory Verse: “Teach me thy way, O LORD; I will walk in thy truth: unite my heart to fear thy name.”	Psa. 86.11
June 5.	Psalm 87:1-7.
The Excellence of Zion.

This psalm is a glorious reminder to us of true values. It contrasts the records of men who lay claim to the place of their birth as a reason for honour compared with the Lord's reckoning of Zion. Let us take to heart the simple principle that God calls us, and we ought to value as He would value, not as men value.

The foundation of God is seen in the holy mountain, the place that the Lord has loved and chosen for Himself. Let us grasp the simple fact that we are the people of God, and we have been chosen for Himself. Whatever the outward appearance, there is no doubt that the saints of God can never lose their importance in His sight. Just as the city was the place of His choice in the past day, and will be in the future, so today, the assembly is the place that He has chosen for His dwelling among men. Let us never forget the preciousness to Himself of the place that He has chosen. As far as the nation was concerned, it was set apart from others, and so today, while there may be many places where the Lord's people can be found, there is only one place where they can gather as He has appointed. This should be the true desire of every believer. Sadly, the attitude of the world has come in among the saints of God. We are often guilty of valuing according to the world's standards. In particular, unity is frequently seen as a goal to be achieved at the expense of all others. The reality is that the only unity that can be attained is where the Lord is honoured from the heart, and the saints are obedient to the Word of God. We are called to maintain the Unity of the Spirit, not a man-made unity that chooses what it considers to be most important.

There is a glory associated with the place of the Name that surpasses all others. Here is the place where the Lord chooses to honour. The force of this is explained in terms of the idea of the places that men think to be the more honourable. Men take pride in the place of their birth, and places are marked by the fact that honourable men were born there. The Lord sets store by the place where He has chosen to set His Name. This will be the lasting honour for two reasons. 

The first reason is that the Highest shall establish the place. Here is the city to be established as the Great City of the earth. It will surpass all others in honour. Let us never forget that the honour of the Lord is of prime importance. The second reason is that the Lord Himself is the One Who sets store by the fact that a man was born there. He holds it in His records. 

In addition to the men, there are also the singers and the players. All the springs are found in the Lord. Let this be true of our experience too, as it is the only Source of true blessedness.

Do we recognise the privilege of being sons of God?

Memory Verse: “The LORD loveth the gates of Zion more than all the dwellings of Jacob.”
	Psa.87.2

June 6.	Psalm 88:1-5.
The Cry from the Depths.

This is one of the psalms that highlight for us the depths of suffering for our Lord upon the cross. While there is a reference to crying night and day, there is perhaps an indication here of the sufferings which occurred in the public gaze, and those which occurred in the darkness which could not be known or understood by men. There is a picture here of utter helplessness, with a soul full of troubles, and life drawing on to the grave. How we need to consider the awfulness of what our Lord passed through that day on the cross. If the psalmist here knew something of trouble, then the trouble that our Lord passed through was something that could not be measured in human experience. The trouble of soul to One Who knew nothing of sin but was to suffer for sins; the prospect of the grave for the One Who is the Lord of life is something that we cannot begin to comprehend. This is seen in the expression, counted with them that go down to the pit. Here is the position that our Lord took in the eyes of men, He died as an accursed outcast. The original background to these words is unknown, but the application to our Lord is a searching reminder of just how awful sin is in the sight of God.

There follows a play on words. The word for man is a strong man, yet He is seen as having no strength. Here is a true picture of the cross. The One Who is Almighty went, and indeed was derided by men as if He had no strength. Even His trust in God is despised by those around. How tempting to man the cry to save Himself, yet he Lord could never respond to anything outside of the scope of the Will of God. He is left as One Who is put away, remembered no more, condemned, as men will be by the Lord Himself, I never knew you. How solemn it is to consider the thought of the depths of suffering for our Lord.

The next verse extends the description yet further to see the place of the dead. Here we see the full extent of the cross. The One Who is the Source and Lord of life enters into the very realm of death. He has seen fit to humble Himself to death. Even here, the extent of His stoop is not measured. Paul reminds us that He became obedient even unto the death of the cross. He is left in shame and reproach, like those who are dead and never called to remembrance again. Such was the thought of men as they nailed the Lord to the cross, yet there is the glorious truth that their action is the basis of eternal and universal salvation for all who will receive it. Men thought to forget Him, but He cannot be dismissed, He is Lord, and whether in rejection now or in manifested glory in a coming day, He will always reign over the affairs of men.

How much do we appreciate of the sufferings of our Lord?

Memory Verse: “I am counted with them that go down into the pit: I am as a man that hath no strength:”	Psa. 88.4
June 7.	Psalm 88:6-18.
The Desolation of the Cross.

The horror of the cross is made evident in these verses. The lowest pit, darkness, the deeps all serve to show the torment of that day. He was put as far away from God as it is possible to be. Thy wrath and thy waves remind us of the fact that there is affliction. We might think of times of trial when we have been forsaken, we might think of times when we have been caused to suffer pain. The thought here is that both were combined for our Lord as He endured the cross, despising the shame.

There is an additional picture of friend and acquaintance put away. We might think of those who stood by the cross, yet it is interesting to consider what transpired that day. The reality is that the sufferings of that day were increased because the acquaintances who were by the cross stood there in ignorance. They could not sympathise with Him, indeed they needed His ministration to their souls, as the Lord did for His mother before He died.

The persistence of the cry is seen, reminding us that the cross was but the end of a pathway of suffering. The grave looms with no prospect of witness, although here we see the limitation of human experience. The psalmist saw the grave as the end of his testimony, the Lord went into death knowing the glory that would result from His death. How good for us to remember the folly of thinking as the psalmist here. It is easy to lose sight of the fact that our Lord has conquered the powers of darkness and delivers all who put their trust in Him. It is also good to remind our hearts that the grave is not the end, but rather the entrance into our destined portion. For the believer, to die is to be with Christ which is far better.

The psalm closes with the plea for deliverance. Once more, we see evidence of human experience that could not be true of the Lord Himself. Although the cross shows us that the Lord endured all that man could endure, He could never take upon /His lips any confession of sin and unworthiness such as we have here. He suffered on account of our sins, He knew all that was entailed in suffering for sin and yet rather He suffered unjustly whereas we like the psalmist here must confess that we receive our deserts. We have the same confidence today as he did, that the grave leads to the glory, yet it in no way lessens the sufferings at the time. The pain is the same, even if the hope is vastly different

Fierce wrath and terrors all add to show the suffering physically and spiritually, while lover, friend and acquaintance show the suffering mentally. Every form of suffering is in view at the cross. 

How far are we prepared to suffer with Him?

Memory Verse: “Thy wrath lieth hard upon me, and thou hast afflicted me with all thy waves. Selah.”	Psa. 88.7

June 8.	Psalm 89:1-29.
The Goodness and Faithfulness of God.

The opening verses of this psalm form a dialogue between Ethan the Ezrahite and the Lord. There is the recognition on the part of Ethan of the loving-kindness, mercy, and faithfulness of the Lord, and the assurance that he will publish this abroad for all to learn This is answered by the Lord repeating the promise that He has made with His chosen and which He has sworn to David. Here we see the true scope of the promise. While David was the Lord's chosen in one sense, there is a very real sense in which the Lord Himself is the Chosen. It is interesting to see the way in which this gives a picture of the line being secure from David at the first to the Lord at the end. How true this is of every promise of God. Let us never doubt the certainty that what the Lord has promised He will perform as none can deny Him His will.

Ethan takes up the strain again as he points to the heavens declaring His faithfulness, and asks the question as to who can be compared with the Lord. How we rejoice to see the One Who is beyond compare. The Scripture is full of men who are in measure like our Lord, yet He surpasses their greatest features, and He is also possessed of more features than could be seen in men together How we should rejoice in the contemplation of such a Saviour as this.

His greatness and faithfulness are considered. He has broken the mighty power of the sea as well as that of the mightiest nations of the world. Men and nature alike are powerless before Him. Every place is ordained by Him, all people are placed according to His will. He is strong yet He is just. He will not act in a way that can bring just accusation from men, though they might try. How interesting to consider this in relation the life of our Lord upon the earth. Men set out to destroy Him, to catch Him in His words, yet they only managed to prove His greatness the more clearly.

Once more, the blessedness of the Lord's people is considered. How we ought to rejoice in all that grace has brought to us. We are as secure as the throne of God because He has set His love upon us and called us His own. To allow us to be lost would be to deny His own Name. Let us rejoice in the Lord Who has done so much for us.

The greatness of the Lord is considered yet further as Ethan takes up the promise to Israel that they shall be His firstborn, receiving every promise that He has made to them, and knowing them secured because it is His Word. Here is the assurance. The One Who brought worlds into being by His Word, Who maintains creation by His Word is the One Who keeps us by His Word. We do not doubt creation, why should we doubt our place in the New creation which is on the same basis.

Are we resting in the faithfulness of the Lord?

Memory Verse: “I will sing of the mercies of the LORD for ever: with my mouth will I make known thy faithfulness to all generations.”	Psa.89.1

June 9.	Psalm 89:30-52.
The Chastisement of the Lord.

The warning is given here of the chastisement of the Lord if His people should choose to go in path of sin which is contrary to His Word. There are three aspects to these verses. Firstly, we see the certainty of chastisement, secondly the extent of the chastisement, and thirdly the plea for mercy.

As to the certainty of chastisement, there is the warning given that if the king's children fail to walk in the ways that please the Lord, there is chastisement. It is interesting to see in these verses that every aspect of the Word is covered. It is seen as a law for direction, as judgments for determining the right paths, as statutes to be limit the actions, and as commandments to be obeyed. Two forms of sin are viewed, transgressions, or going beyond the Word, and iniquity, or rebellion. The first may be accidental, the second is always deliberate. Both receive a due punishment from the Lord, but there is the assurance that they will be in the form of chastisement that is displaced by mercy when repentance is seen. The assurance is that the promises of God cannot fail. It may be that the one who sins may not see the fulfilment, but there is the assurance that there can be no failure on the part of god ultimately to fulfil His Word. Let us rest in this assurance and seek to walk in those paths that bring pleasure to His heart.

As to the extent of the chastisement, then we see that it may be such as to cause despair on the part of the one who looks for mercy. How sad to see the way in which the Lord is seen to chastise and cause the people to be cast off and abhorred. How we should consider this in view of the cross. It is easy for us to think that the chastisement of the Lord appears severe, and yet as we look at the cross we see the extent to which the Lord was willing to go in order to deal with sin. We may challenge the lost with the question as to what the cross means to them, and yet we often fail to remember that it was the same world in which we live today, and the same type of people as those with whom we associate who nailed the Lord upon that cross. Sin is sin whether it is the little sin or the gross sin. It must be judged, and if the people of God enter into the paths of sin then they must expect that the Lord will deal with them as He has said, however severe it may appear to us.

The plea goes up for the Lord to show mercy on the basis that man is but flesh. How we ought to rejoice in the assurance that our Lord knows our frame. David could speak of this, so how much more ought we to rejoice in the knowledge that there is One in the glory Who has trod this scene, and knows the feeling of our infirmity. 

The second basis of the plea is that the honour of the Lord is at stake, while we may not be worthy of any blessing, we need to realise that the Lord will honour His Name. He cannot be allow the ungodly to blaspheme His Name, and therefore the time will come when He will act even if it is in a way that clearly show His people are not the reason for the blessing coming.

Do we desire the honour of the Name of our Lord?

Memory Verse: “Wherewith thine enemies have reproached, O LORD; wherewith they have reproached the footsteps of thine anointed.”	Psa. 89.51
June 10.	Psalm 90:1-17.
The Prayer of Moses.

This psalm reminds us of the mighty power of God, and brings to us a picture of the way in which the thinking of God is so different to ours.

The opening of the psalm reminds us of the eternity of God. He has been the dwelling place of His people before time. How we ought to rejoice in the assurance behind these words. We rest in the promises of the One Who has set all things in motion, Who now upholds all things by the Word of His power, and Who will fold up creation as a garment when its time is past. How puny is the greatest of men in the light of this, and therefore what cause is left for fear on our part.

The great contrast between God and man is emphasised by the picture of the One Who turns man to destruction. There is no power that can defy His Word. If He decrees, all must bow to His decree.  He looks over a thousand years as if it were but a day, while none has ever lived for a thousand years. How interesting to consider that these words are penned by the man who recorded so many lives of nearly a thousand years, yet he is now brought to realise that the oldest of men is so insignificant before God, that he might have been but a day.

The picture is drawn of man suffering under the hand of God, carried away as by a flood when the hand of God comes in judgment. For some there is the removal, as Moses saw so much in the wilderness. How sad to think that the people who had been delivered from Egypt, having seen the oppressor being brought to nothing by the Lord are then left to suffer and die in the wilderness because they fail to obey the One Who has delivered them.

The years of man are considered. He cannot expect to live beyond seventy without trouble and pain. How this contrasts with the One Who sees a thousand years as but a day. We ought to learn to number our days. The people learned this lesson in a solemn way as they were caused to see so many die, only two of the adults who left Egypt entering the land.

There is a plea for mercy on the part of the Lord. How good to know that the Lord will always show mercy. It may be that sin brings trouble upon the people, but the Lord looks for repentance and humility so that He can show mercy to the sinner, and deliver.

The plea is also raised for the evidence of His hand at work for His people, His glory visible to their children, and His beauty resting on them to establish His work in them.

Do we appreciate the distinction between the thoughts of God and our thoughts?

Memory Verse: “And let the beauty of the LORD our God be upon us: and establish thou the work of our hands upon us; yea, the work of our hands establish thou it.”	Psa.90.17

June 11.	Psalm 91:1-16
The Secret of the Lord.

There is a glorious contrast between this psalm and the previous one. The previous psalm has caused us to consider the frailty of man and the eternity of God, but now there is the assurance of the blessedness associated with the one who dwells in the secret place. How good to see the picture here. There is only One who could truly fulfil this, the Lord Himself is the One Who dwells under the wings of the Almighty. Men are not free to approach because of sin, although for us there is the blessed knowledge that we can come with boldness into the Presence of the Lord. Sin has been put away and the wings that spoke of judgment as the cherubim looked down now speak of rest and peace because the blood of Christ has removed sin.

The assurance of the psalmist is that the Lord knows that there is true deliverance from the snare of the fowler. How good to know the hand of God over them, watching and keeping. Once more there is the assurance that the place that speaks of judgment for the sinner is the place of rest for the saint. Men might look in fear at the Presence of God because of the fear of judgment, but for those who have seen sin removed there is the assurance of peace and acceptance that cannot be taken away. This is the place where Ruth found rest as she came out from Moab.

It is good to see the way in which the psalmist looks at the circumstances from the Presence of the Lord. There is safety from those who are seeking harm; there is deliverance from the terrors of pestilence as well. Here is a place of security from both open hostility and dangers of circumstance. Let us take care that we are found in the one place where we cannot be harmed.

The picture develops with the thought of the plague coming and being seen yet not known. This was the experience of Israel in the wilderness as they were kept safe as the judgments of God fell upon the nation because of the hardness of heart on the part of Pharaoh. He thought to defy the Lord, but he was the one who found himself under the sentence of death that he thought to execute upon the children of the people. He thought that he could destroy the sons of Israel, but one of the children whom he thought to destroy was raised by his own daughter to deliver the people after many years.

The extent of deliverance is seen yet further as there is a keeping from tripping. In contrast to the men who fall at his side, he cannot even stumble while His eye is upon the Lord. The devil realises to Whom this refers, but he does not realise that He cannot be brought into sin, but rather He will destroy whether the subtle adder or the strong lion.

Let us see the assurance that the one who sets his love upon the Lord will know the deliverance of the Lord from every trial. They will see the evidence of the Lord's power to save and keep.

Are we resting under the shadow of the Almighty?

Memory Verse: “He that dwelleth in the secret place of the most High shall abide under the shadow of the Almighty.”	Psa. 91.1

June 12.	Psalm 92:1-15.
The Praise of the Lord.

This psalm begins with the recognition that the Lord deserves to receive the thanksgiving and praise of the people. The basis of this is the loving-kindness and faithfulness of the Lord. If this is true in the days of the psalmist, how much more true is this for us today? Let us never forget that for all the reasons for which the psalmist might praise the Lord at this time, there are many more for us in view of Calvary. We look back to see the evidence that the Holy God has seen fit to provide His Son as the sacrifice for sin, that whereas there used to be a continual reminder of sin, there is now one sacrifice that puts away sin forever. If there is a mention of the fact that the Lord is worthy of praise, then there is also the remembrance that there is no time when it is not right to offer praise. He never stops working, and therefore He deserves to be praised at all times because there is always evidence of His works for us to see.

The Lord is now praised for the greatness of His works and for the depth of His thoughts. While we might consider according to our puny knowledge and not understand why the Lord does as He sees fit, the end will always prove that He knew better, and therefore His deeds were accomplished for the greater glory to His Name. Even where the wicked appear to flourish, it is only so that the Lord might be seen to be over all, able to raise up and put down as He will.

The psalm ends with the assurance of the position of the righteous. While the wicked might be prosper for a time, they will fail, but when the Lord exalts any, they can never be put down by men. How we should rejoice in the assurance of our calling, not just surviving, but still bearing fruit in old age as well. Both the palm tree and the cedar - pictures of fruitfulness and beauty or strength - are seen to remind us of the state of those whom the Lord strengthens. They are planted in the house of the Lord, not in the world, and they continue because their fatness is from the Lord Himself. He is the One Who sustains. The imagery changes to a Rock to show the absolute permanence of those who put their trust in the Lord. How our hearts should rejoice to know the Lord as the One Who cannot fail to perform all that He has promised. The basis of such certainty is that of righteousness. For us today, we see the truth of justification, and realise that our righteousness is from the Lord, not of ourselves, and therefore is not subject to doubt and fear. There is however the truth that we ought to be practically what we are positionally, and therefore we shall only know the true blessedness of this experience as we are living an upright live in practice.

Are we marked by thanksgiving in every circumstance?

Memory Verse: “It is a good thing to give thanks unto the LORD, and to sing praises unto thy name, O most High:”	Psa. 92.1

June 13.	Psalm 93:1-5
The Lord Reigns.

This psalm brings to us the glorious triumph of the reign of the Lord. There is a note of triumph running through these psalms, although there is also the plea for the Lord to be known among His people. Here the majesty of the Lord is noted. He is seen to be clothed with the outward marks of glory. Here we see the precision of the Holy Scriptures. Glory is still possible even where there is humility, thus John is able to write of the Lord as displaying the glory as of the only begotten of the Father, full of grace and truth, while men can speak of seeing no beauty in Him. In contrast, majesty defies contradiction. When Peter saw the majesty of the Lord on the mount, there was no doubt about the significance of what he saw. It was to affect his whole vision for the future, and none who saw it could doubt. Here we see the contrast between the two comings of the Lord to the earth. He came first in lowly guise yet showing out God in all His fulness. When He returns, all will see Him and recognise Him because there will be no hiding of His majesty.

If He is marked by majesty, then He is marked by strength as well. Once more, we see a glorious contrast with His first coming. Then He walked in meekness, allowing men to do to Him as they would in order to fulfil the Will of God. When He comes back to the earth, there will be none to stand before Him. The picture would appear to be that there will be such a shining out of His majesty that His enemies will be consumed from before His face even as He comes. There will be no battle as we think of it today because none will stand even for a moment; they will be overthrown as if they were not there.

The picture is given of the Lord coming to take His throne that was set up from the time when the earth was established. Here we see the glorious reminder that the Lord works all things according to the counsel of His will. Whatever the course of history, He has been in absolute control, waiting for the time appointed when He would lay claim to His glorious kingdom. He is from before time, He will continue beyond time. Let us never doubt the fact of the eternity of our Lord, and therefore His Sovereignty over all that belongs to the sphere of time.

In contrast to the power of the Lord, the power of the floods is considered. This may be literal, but it also would remind us of the many armies of men who would arise in their mighty power to try to overthrow the Lord. In that latter time, there will be an agreement such as the world has never seen to this day, and all will be joined in their opposition to the Lord. The glorious assurance is that whatever the opposition, our Lord stands supreme and He will never fail to overthrow. He sits on the waterfloods of every type. How we should rejoice to know that whether circumstance, ungodliness, or open hostility, we are in the hand of the One Who is Sovereign in all matters, and cannot be overthrown. Whatever the apparent danger, He is secure, His testimonies and promises cannot fail. The thought of holiness here is the reminder that we need to be marked by separation from the many forms of opposition that the world displays to our Lord.

Are we rejoicing in the power of our Lord?

Memory Verse: “Thy testimonies are very sure: holiness becometh thine house, O LORD, for ever.”
	Psa.93.5

June 14.	Psalm 94:1-23.
The Vengeance of the Lord.

The plea now goes out for the Lord to act in judgment, to avenge His people in the face of the evildoers who would cast them down and seek to blaspheme the Name of the Lord. It is sad to look at the taunts of such men as they think to defy God. They boast against the Lord, they break His people, they afflict His heritage. Here we see the threefold attack on that which is closest to the heart of our Lord. Once more, we see the evidence, as the Holy Spirit leads the psalmist, of that which the Lord desires to hear from His people. The honour of His Name is the first plea, the destruction of His people, and thereby those upon Whom He has set His love is next, then the place which He has chosen for Himself, and the utter refusal to show mercy to the poor and needy. The whole basis of the prayer is that of how the Lord is affected by all that takes place. Let us not try to ask the Lord to honour our ideas or our plans. We need to see that the Lord has His place in all that we ask. It may be that He has some other way to honour His Name. It may be that there is some reason why He will not choose to grant our requests in the way that we expect, but we must recognise that if His honour is the basis of our request, then He cannot fail to answer for His glory. Sadly, as James noted, we are too often guilty of asking for our own gratification.

It is evident from the next section that the opposition has arisen from within. Here is a sad, but often repeated, experience. The Lord Himself found this as He went to the cross. The greatest opposition to the Lord is from those who were supposed to be the custodians of His honour. They think that He takes no note of what they are doing, that He will not judge them as He does the nations. How sad to think that the people of God,, or those who profess this title may be at the front of the enmity to the Lord. Let us search our hearts to ensure that the deception of the heart does not lead us into folly of failing to live as we ought in the light of the holiness of our God.

Against this background, the blessedness of chastisement is seen in that the Lord has set His love upon such as He chastises, and He will see them brought into the good of what He desires for them, even if it is only after there has been an exercise of putting away sin out of the life.

There is a triple assurance as the psalm continues. Firstly, the Lord will not cast off forever. He might chastise, but it is with a view the restoration. Let us consider how we treat those who fail. We may be guilty of claiming to uphold the holiness of God in a way that denies His mercy. Secondly, there is the assurance that the Lord will sustain His people. When evil presses in like the flood, the Lord will lift us out of trouble as He sees the need, and when He sees the need arise. Finally, there is the assurance that He can never allow iniquity to rule with Him. He must judge in a right way, and therefore the godly is secure because they are found resting in Him.

Do our lives show that we acknowledge the Lord in every detail?

Memory Verse: “For the LORD will not cast off his people, neither will he forsake his inheritance.”
	Psa.94.14
June 15.	Psalm 95:1-11.
The Call to Worship.

This psalm brings us to consider the call to song and worship set against the sad character of departure that characterises the people so often.

The first exhortation of the psalm is to sing or shout unto the Lord. Here we see the reminder that the Lord is worthy of more than songs that might be purely out of duty, He is worthy of a shout that proclaims for all to hear the worth of His Name. Let us ask ourselves what our thoughts of the Lord are. We ought to recognise the heart of the psalmist as he calls for the Lord to receive open praise. He is worthy of this as a Rock of salvation, and as such there is every reason for the praise to ascend in triumph to the Lord. 

More than this, He is also seen as a great God over all, as the absolute Sovereign. How we ought to joy in the knowledge of such a Lord as this. It is one of those simple facts, yet profound beyond human comprehension, that the One Who died to save us and Who lives to keep us is no less than the God of Eternity. In view of this we have every reason to fall in worship before Him. He rules over the idols of men, He rules over nature. There is no power that can be compared to Him. The deep places speak of places that man cannot fathom; the strength of the hills speak of stability and security; the sea of mighty power; the dry land of the order and purpose of God. He is absolute in power.

In view of this, the call goes out to kneel before Him in worship and to own that He is our Maker and we are His sheep. How good for us to grasp the full significance of this. It may be that some might have seen us as sheep in the sense of something of little consequence, but the reality is that the Lord has perfect knowledge of our every circumstance. He knows us in every detail of our lives, He takes an interest in all that concerns us, and thus we can rest in Him.

Against this background, the call goes out for us to take note of His Voice. The wilderness records the sad history of those who failed to heed His voice, and died under His hand. They were marked by provocation and temptation, putting the Lord to the test when He had promised, seeing how far they could go in asking for more than He gave. Rather than rejoice in all that the Lord had done, they chose to deny Him, and bring grief to His heart. The sad result of all this was that, while His promise could not fail, the people themselves were unable to enter into His rest because of their disobedience. Let us ask how much we enjoy of the rest that is ours in Christ today. While the future alone will reveal the fulness, the privilege of the believer today is that the Lord has opened for His people all that He has prepared for them that love Him. Let us set our affection on things above, and thereby come into the fulness of the experience that our Lord desires for us today.

Are we listening for the Voice of the Lord?

Memory Verse: “O come, let us sing unto the LORD: let us make a joyful noise to the rock of our salvation.”	Psa. 95.1
June 16.	Psalm 96:1-13.
The New Song.

This psalm brings before us one of the new songs of Scripture. Here is the song of the redeemed, and as such it should thrill our hearts. The cry goes up for the Lord to be praised from all the earth. The first reason is for His Name, then for His Salvation. This is interesting. It reminds us of the simple fact that the Lord can never compromise His Name. If He is going to save a people for Himself, then it will be done in such a way as will not compromise His Person at all. The natural mind finds it difficult to understand how the holiness and righteousness of God can be reconciled with love, and therefore they try to show that there is a conflict. We ought to rejoice in the fact that our salvation is consistent with every aspect of the character of God, and is therefore unassailable on every basis.

The character of God is seen in His greatness. He is worthy not simply of praise but of great praise. Let us never forget that He alone is really worthy of superlatives when it comes to the description of His Person. There can be no honour too great for our Lord, no name too high for the One Who surpasses all that the natural mind could ever conceive.

In contrast to the greatness of the Lord, the idols of the nations are seen to be nothing. He made the heavens; He is marked by honour, majesty, strength and beauty. The people are called to give Him the glory that is His due. It is interesting to see the force of these words. If we fulfil this exhortation, we are not doing any more than ought to be expected. Our Lord is so great that all the honours that men could ever heap upon Him is no more than He is worthy to receive. The call goes out to come before Him with offering and to come into His courts. Let us ask whether we come before the Lord in a way that is consistent with His Name. There is no place for an irreverent approach. There is worship in an atmosphere of holiness, and fear on the part of all.

The psalm ends with the note of triumph as the reign of the Lord is announced. It may be that this is a reminder of His Sovereign ways at all times, but it is also the case that this is a joyous anticipation of the day that is coming when He shall reign over all, and none will deny Him. There is a hint here of the truth that Paul opens in Romans 8, where he points to the travail of the whole creation in anticipation of the day when the Lord is seen to reign over all. How our hearts should rejoice to know that the reign of sin and death is limited, and soon our Lord will receive His rightful honour from all creation. In that day, righteousness and truth will be the hallmarks of His reign. Nothing can withstand, and all will rejoice.

Do we give the Lord the honour due to His Name?

Memory Verse: “Give unto the LORD the glory due unto his name: bring an offering, and come into his courts.”	Psa. 96.8
June 17.	Psalm 97:1-12.
The Lord Reigns.

The note of triumph that sounded at the end of the last psalm is now repeated as the full meaning is opened to our thoughts. It is a cause of rejoicing for all the earth; the isles are called to be glad. The thought here is that the earth, although encompassing all, might be seen to suggest that mainland around Israel; there is emphasis that the reign of our Lord will reach to the remotest bounds of the earth in its effect, and it will be a cause for joy and gladness in every part. All too often trouble arises today because of apparent injustice when one class appear to receive preferential treatment. With our Lord, there will be no such cause for complaint. He will rule in such a way that all receive the same treatment. The clouds and darkness remind us of the solemn issues of the holiness of God, the righteousness and judgment remind us of the character of the Lord as He reigns.

It is interesting to see the contrasts that come out as the description continues. The Lord Who brings joy and gladness, is also seen as a consuming fire, reaching out from the throne, and as lightnings that encompass the whole earth. How we should rejoice in the assurance that the goodness of the Lord will not excuse sin. The very basis of continued joy and gladness is that there is absolute righteousness in all His dealings with men, and therefore there is a certainty about His ways that cannot be achieved by man.

The effect on creation is also seen. There is little doubt as we consider the Scriptures that the Coming of the Lord will be marked by a dramatic change in the character of the earth, whereby hills and valleys will be flattened out, and the Hill of Zion will be exalted above all. The things in which men boast will be seen in their true light as the Lord is found to be in absolute control of all things, and all who trust in these things will be confounded. This is the cause of joy and rejoicing for Zion and the daughters of Judah. The Lord acts in a way that shows His thoughts to be for His own first of all. They are no longer the subject of the mockery of the nations who ask where is the Lord God of Israel. The answer is abundantly clear for all to see if only they will look to Him and see. In that day, every idol will be removed, and it will be clear that the Lord is above all, the people of the Lord will then receive the position that He desires for them. This is particularly significant in the light of what the people suffer at the hands of the Man of sin just prior to this, when he exalts himself to claim the place of God in the temple. That will be short-lived, but the reign of the Lord will be prolonged, apart from a short interlude when the hearts of men are tested by the release of the devil, and the setting up of the new creation, it will last forever.

In view of this, the call goes out for those who love the Lord to hate evil. They are not to be deceived by the seeming success of evil, the reality is that the Lord will reign, and light and gladness will be the fruit for all who are upright in heart. Righteousness and holiness are the basis of every form of joy. It is interesting to see that holiness is the cause for thanksgiving, the reason being that it is a solid foundation in contrast to the changing ways of men which only cause doubt and despair on the part of those who are taken in by them. 

Are we rejoicing in the remembrance of the Lord and His strength?

Memory Verse: “Rejoice in the LORD, ye righteous; and give thanks at the remembrance of his holiness.”	Psa.97.12
June 18.	Psalm 98:1-9
The Triumph of the Lord.

Once more, there is the call for a new song to be raised for the Lord. Here the basis of the song is that of His marvellous deeds, and in particular, the victory or salvation that He has gained by His right hand and holy arm. Once more it is interesting to see the evidence that the basis of salvation is holiness as well as power. The right hand reminds us of the power of God, but the holiness shows that no compromise is involved to accomplish this.

If there is power and holiness, then there is openness as well. He has openly declared His salvation to the nations. It may be that this has in view the kingdom of the Lord when the whole earth is filled with His glory, but there is another side as well, in that the present day gives an opportunity for all to come into the Salvation of God, and into greater blessings than Israel, and all this is available to all who will believe. Righteousness, mercy and truth are seen as well. How our hearts should rejoice in this assurance. There is absolute consistency in all that our Lord does, and we need never fear that He will in some way act differently in any circumstances. Sadly, we are sometimes guilty of failing to appreciate the fulness of His character, and therefore we begin to question rather than to accept that a full knowledge will give rise to a realisation of our failings. We ought the rather to consider when such circumstances arise that our understanding is at fault, and therefore pray that we might receive further enlightenment.

Once more, the new song is accompanied by a joyful noise. There is the sound of the voice leading the people, although harp, trumpets and cornet are all called to add to the volume so that the Lord receives His due honour from all. Today, we ought to bear in mind that it is not the volume so much as the sincerity that the Lord looks for. As Israel bore a testimony as far as the earth was concerned, and their calling related to the earth, then they are expected to raise a song that fills the earth. We are called with a heavenly calling, and the witness is therefore to be such as would show to the unseen hosts in heavenly places, whether good or evil, that the Lord has saved us. In this case, it is character rather than volume that will bear the testimony. Sadly, failure to appreciate this has led to emphasis on the things of this scene, and a lack in the genuine glory that the Lord desires for His Name.

The psalm ends in a way that is almost identical to Psalm 96. The call reaches out for the whole creation to join in the song of triumph that arises for the Lord in that day. Once more, our hearts should thrill in the assurance that the day is coming when He shall receive the full praise from all that He has made, even the powers of darkness will then be forced to own His Name.

Are we anticipating the day when all creation will join to praise the Lord?

Memory Verse: “Make a joyful noise unto the LORD, all the earth: make a loud noise, and rejoice, and sing praise.”	Psa.98.4

June 19.	Psalm 99:1-9.
The Reign of the Lord.

The awesome character of the reign of the Lord is considered here. The people a re called to tremble at the prospect. It is something to be feared by man who has gone his own way although it is the cause for rejoicing for the Lord's people. Set in the context of the Lord's reign, it would be a cause for trembling on two counts in particular. For the nations, there is the sad evidence of their rejection of God in favour of the Man of Sin, and therefore they will have every reason to tremble as they stand before the Lord bearing the mark of the man who defied the Name of God. We can only imagine the terror that that day will bring for such as these men. In addition, there is the even greater cause for trembling on the part of the nation that has entered into covenant with this man, and then found his true character. For such there will be not simply the fear of the wrath of God for sins of ignorance, partial at least, but the wrath of God for wilful refusal of His Word to them.

The picture of the Lord sitting between the cherubim is a reminder to us of the day when Adam was turned out of the garden, and cherubim guarded the way to the tree of life with a flaming sword turning every way. This is taken up with the mercy seat, but the reality is only to be found as the Lord Himself comes to move in mercy and judgment.

The greatness of the Lord is then considered, and this is seen in the fact that He is high above all the people. Here is a picture of glorious power. The thought is that He is so great that there is one who can stand up to Him, but rather He is able at a word to bring all to His feet. Not only is might seen, however, but greatness, holiness, justice and equity are all marks of His rule. How sad that the very things for which men cry out today are what the Lord desires for men, yet they refuse the One Who can give what they profess to seek. It is a clear evidence of the deceit of sin in the heart.  Just as the rulers in the Lord's day would seek to claim that they taught the Word of God, and yet they failed to recognise the Living Word, so today men want to be seen to embrace the principles of the truth, but they will not accept any claim that the Lord might make upon their hearts.

Moses, Aaron and Samuel are called to witness to the fact that the Lord will hear and answer those who call upon Him in truth. The Voice from the cloud is an adequate proof of the Lord's desire to speak to the people and to answer their questions. Sadly, they failed. He spoke and they feared the awesome Voice, He answered, and gave the testimonies that they desired, but they were unable to perform what they had thought. With all their failures, He forgave them again and again, and bore with them in mercy until He had to act in judgment. 

The call goes out to exalt the Lord, to worship in His holy hill. He is the One Who should be at the centre of our thoughts. It is His holiness that is central to these thoughts.

Are we careful to call on the Lord in every time of need?

Memory Verse: “Exalt the LORD our God, and worship at his holy hill; for the LORD our God is holy.”	Psa.99.9
June 20.	Psalm 100:1-5.
The Praise of the Lord.

Once more the cry goes up for all the lands to join in raising a joyful noise to the Lord. How good to realise that the day is yet coming when this shall be fulfilled. The picture in the psalm here appears to be that it is the nation that is responsible for the call, and the lands are caused to recognise the privilege of the people of God. How we ought to rejoice in this thought, both literally in respect of Israel, and also as it applies to our calling as well. How good to know that, while the world may have tried for so long to destroy the evidence to the Name of God that is to be found in the multiplication of His people, whether Israel or the Church, the day is coming when the Lord will reign, and His people will then receive their reward for their service here.

If there is a note of praise, then there is service as well. In the context here, the service would appear to be religious rather than material, although what is particularly significant is that the service is offered with gladness. How good to realise that the service of the Lord is not a cause for sorrow or hardship. The world shies away from the Lord because they frequently see Him as an hard master, as the Lord Himself show in the parable of the talents, but the reality is that obedience to the Lord is not grievous, it is light for those who serve in fellowship with Him. The difficulty comes when we try to go our own way while claiming His Name in our labours.

Once more, there is the call for singing as well. This is the evidence of joy. As the people approach Him in service, they do so with a song in their hearts because they appreciate the One Whom they serve. Once more, we ought to ask if our lives are such that we convey the same impression to the world where the Lord has placed us. How sad to think that many may be discouraged from the Christian pathway because of the appearance of sadness on the part of the believers or those who profess to be believers.

The reason is given that the Lord is God; we are His creatures, the sheep of His pasture. We are no more than His possession. Let us never think of ourselves in a wrong manner. We can never be anything beyond what the Lord has called us to. We ought to be marked by obedience to His Voce, and meekness in His service.

The call goes out to come in thankfulness and praise, and the assurance is given that the Lord is good, and full of mercy and truth. How we ought to rejoice to know the Lord and His goodness.

Do we acknowledge the Lord in all our ways?

Memory Verse: “Know ye that the LORD he is God: it is he that hath made us, and not we ourselves; we are his people, and the sheep of his pasture.”	Psa. 100.3
June 21.	Psalm 101:1-8.
Justice Executed.

This psalm brings to us the judgments of David as he would seek to maintain the honour of the Lord within his kingdom. He sets himself to behave in a way that sets a standard for others to follow, and then he acts in judgment against such as act in a way to bring shame to the Lord.

The first claim of David is that he will song of mercy and judgment. Here we see the double character, two seemingly irreconcilable aspects, yet they are seen in perfection in the Lord, and David too is able to offer both as he would serve the Lord. Let us ask ourselves whether we are as ready to show both. It is usually the case that the cry for one is raised at the expense of the other. The place of mercy is where there is true repentance for sin, the place for judgment is where there is wilful disobedience.

The second characteristic of David is that of wisdom. Once more, this is something to be seen in the Lord in its fulness. This is the basis of His exaltation as Isaiah records His character as the Servant who deals prudently, and, despite shame and sorrow beyond compare, there is the assurance that He is exalted beyond measure too. David learned this lesson in the house of Saul where he faced increasing opposition and enmity with increasing wisdom until his name was much set by.

The third characteristic of David is that of a perfect heart. This is expressed in a number of ways in which he seeks to avoid the snares of sin. Whether this was written after his sin, where his eyes led him into sin, or whether before in which case it is a reminder to us of the fact that even with the best of intentions, we are still prone to fail, we cannot tell, but both are true.

The first specific way to avoid sin is a refusal to look on anything that speaks of evil. Here is the solemn reminder that the eye is the most susceptible of our members. What we see, we cannot easily forget, and therefore we need to take care not to see more than we need of that which is wrong. The reference to works may remind us that often what we see others doing will lead to a desire to do the same ourselves, especially if they appear to prosper for their actions. The heart is also seen as a danger, and those with a froward, or twisted heart are to be avoided as well, along with the wicked, the slanderer, and every form of pride. Let us take as great care to avoid evil.

In contrast the faithful, and those who walk in a perfect way are chosen for companions. These are men who will be of a help to ensure the right paths are maintained.

The closing verses bring us to consider yet more forms of evil that must be avoided. Lies, deceit, lawlessness and all forms of evil are to be avoided by the one who would live for the glory of God.

What is the character of our walk before the Lord and men?

Memory Verse: “I will sing of mercy and judgment: unto thee, O LORD, will I sing.”	Psa.101.1
June 22.	Psalm 102:1-28.
The Affliction and the Appearing.

Once more, this psalm contains a plea from one passing through times of great distress. It is interesting to consider that the experience here could easily be applied both to the Lord and to the nation of Israel in the days of tribulation that are coming. It is a solemn reminder to us that, while we may be the recipients of great and precious promises, the Lord sets a standard for us which means that we shall be expected to live to a higher standard than the world, and that we might expect that the chastisement of the Lord will be greater than for the world. There is the assurance however of our eternal security to set against this.

The extent of the suffering is again seen in the cry. There is trouble, a passing of days, bones burning, heart smitten and withered, bones cleaving to the skin. All this shows the pain and torment through which the psalmist passes. The descriptions then extend into similes. The desolation is marked by the thought of the wilderness and desert, which may also remind us of the searing heat. The sparrow alone on the housetop shows the picture of deliberate forsaking. How sad to see the enmity of the ungodly in general to the people of God. Let us never forget the words of James, “Friendship with the world is enmity against God”.

There is a picture of humility, and a desire for the Lord yet the Lord has cast down. The awfulness of sin must be realised and true repentance in evidence so that the Lord can bless His own.

In contrast to the distress, there is the assurance that Zion will see the fulfilment of every promise of God. There is no doubt, whatever personal circumstances may be, that the Lord will accomplish all that He has promised, and that the nations will yet be brought to see that Zion really is the place that the Lord has chosen for Himself. In that day, there is every confidence that men who are set at nought by the world today will receive their due honour. This is particularly true as we consider the One on Whom men sought to heap the greatest shame. Our hearts rejoice to see that He will then receive from God the highest honours. For us too, there is the assurance that our sufferings will be more than recompensed in glory.

The psalm ends with a reminder of the great contrast between God and men. Man is seen as failing, the psalmist pleads for his life to be taken because of the trouble that he is in. In contrast, the Lord is seen to be from everlasting, and able to take all that we see around us and fold it up as a garment. How our hearts should rejoice in the assurance that He is watching, waiting for the time, with the power to deliver either individually or universally at a word from His lips. We await the shout, creation awaits the manifestation in glory, but the godless world moves blindly to destruction.

How do we react to the times of affliction?

Memory Verse: “They shall perish, but thou shalt endure: yea, all of them shall wax old like a garment; as a vesture shalt thou change them, and they shall be changed:”	Psa. 102.26

June 23.	Psalm 103:1-22.
The Benefits of the Lord.

This psalm brings to us one of the most beautiful reminders of the blessings that the Lord showers upon His people day by day. We often speak of the need to be thankful every day, and here we are reminded of many reasons why this should be so. It is an answer to the previous psalm, reminding us that, for every complaint that our soul may find to express, there is a multitude of blessings for which we ought to give thanks.

The holiness of God is remembered; the benefits are listed, starting with His forgiveness. How we ought to acknowledge that we are by nature rebellious, and yet the Lord has forgiven. The healing of diseases reminds us of the working of sin in the body, yet He is the One Who can heal, physically and spiritually. A glorious contrast is drawn between the destruction to which we were heading until He redeemed us, and the crowning with loving-kindness and tender-mercies that is now our portion. Let us ask our hearts whether, if we showed the world that we really appreciated what the Lord had done, we might not see the evidence of a greater desire on their part to enjoy what we have received as well. The contrast is further seen as the filling of the mouth, and the renewing of the youth is seen.

It is interesting to see the revelation of the Lord. His ways were known to Moses, and His acts to the people. This is interesting. It reminds us that there are principles that our Lord desires to be fulfilled on the part of His people, but His acts show that He is merciful. The law could make demands that the flesh could never keep, but mercy forbears and forgives, showing that He is ready to accept our frailty. This is no excuse for sin, it is certainly not the licence to do as we please, but rather an encouragement for those who desire to please the Lord. The people in view in this psalm are those who would please the Lord, but fail rather than those who have no desire to please the Lord at all.

Once more, the frailty of man is in view, but not now as the basis of a plea for mercy so much as the background to highlight the mercy of our Lord. How our hearts should rejoice tot think that the One Who is from everlasting to everlasting takes note of each of us. It should be a constant source of amazement that Someone Who has responsibility for every detail of life throughout all ages take perfect knowledge of the most humble individual on the earth. He looks into he heart, He sees those who desire to please Him, who desire to keep His Word, and He pours out mercy upon such continually.

The marvel is seen as the call goes out for the angels to bless the Lord. They are mighty in their strength; they have more reason than any to exalt the Name of the Lord, as His hosts to accomplish His Will.

The call extends to every part of His dominion. There is no place where the Lord is not known, and where He is known, He deserves to receive the praise that is His by right.

Are we marked by whole-hearted praise for the Lord?

Memory Verse: “Bless the LORD, O my soul: and all that is within me, bless his holy name.”
	Psa.103.1

June 24.	Psalm 104:1-35.
The Greatness of the Lord.

The previous psalm has brought before us the mercy of the Lord, and the call to bless Him because of His works. We are now taken beyond the works to consider the Person of our Lord. The call now goes up to bless Him because of His great Person. Honour, majesty and glory are all considered. The greatness of His mighty works is called to mind, as well as His authority over every aspect of creation. From the height of the heavens to the depths of the sea, His power is over all. Even the angels are considered as simply His ministers, sent out to do His bidding.

The next verses consider some aspects of that power in greater detail. He is seen first of all as Sovereign over the waters. The very waters of judgment are considered first of all. They had risen to cover the whole earth, and yet at His Word, they were caused to go down. The cycle of water is considered, rising out of the mountains, flowing down into the valleys, back to the place prepared for them, the seas. They might rise up, but they must return. The power to flood the earth has been removed forever. The waters, which spoke of judgment in a past day, are now the means of sustaining life. Here is a solemn reminder to us of the contrast between the ways of men and the ways of the Lord. Men have frequently made discoveries which should have been beneficial to the whole of mankind, yet the devious, evil mind of man finds a way to use that power for their own ends to destroy others. In contrast, the Lord, having proved His power to use the waters to destroy creation because of sin, now turns it into the source of life and blessing for mankind. Let us ask whether we are of the character that seeks selfish gain at any cost to others, or of the character that seeks the good of others when it is in our power to do so, even using power that could be used to harm. The many uses of water in supporting life are considered.

Day and night are considered as ordered by the Lord, and the wisdom displayed in ordaining that much of creation will hunt in the darkness while men labour in the day. Here we see another remarkable evidence of the planning of God for the benefit of all. How good for us to consider as the psalmist the way in which the Lord plans, and proves His goodness to all who are prepared to look and see what He has done. Creation is left to wait on the Lord for its supplies. They know whence their food comes, although there may be a lack at times.

In contrast to all the works of creation, there is the assurance that the glory of the Lord will endure beyond time, that He takes pleasure in His works, and that all will record His praise. In view of this the psalmist adds that his desire is to continue the praise of God for all ages, and to rejoice in the sweetness of meditation upon Him, while the sinner is cut off, and brought to nothing before the Lord.

Are we conscious of the greatness of our Lord?

Memory Verse: “The glory of the LORD shall endure for ever: the LORD shall rejoice in his works.”	Psa.104.31
June 25.	Psalm 105:1-25.
The Tribulation of the People.

This psalm shows us the picture of the Lord and His greatness. It is notable however that, while there is a call for thanksgiving and praise in the opening verses, and a call to seek the Lord following, there is also the warning from the early history of the nation that the Lord may let the people suffer in order to draw out their hearts in request to the Lord, before He sends the deliverer.

The opening verses remind us of the fact that we ought to show out the glory of the Lord, and make His deeds known. Peter takes up the same theme in his first epistle, reminding us that we ought to show forth the praises of Him Who has called out of darkness into His marvellous light. We are left as witnesses to the Name of the Lord. How much we have to tell, and how thankful we ought to be for all that the Lord has done. It is also the basis of our encouragement in that the deliverance of the Lord in the past is the assurance that He will do the same in the future.
The history is traced back to the promises even before the fathers went into Egypt, indeed it is traced to the way of God in creation. There is a reminder of His authority over all creation, and then His purpose working out as He calls the people, and promises them the land that He has set aside for them from the beginning. His purpose must be fulfilled, even if they were but a few moving as strangers through the land. The Lord has His purpose, and His time, and the two cannot be confused.

There is a remembrance of the time when the Lord proved that He was moving through the circumstances. He reproved the kings for their sake, ensuring that, whatever the cause, His people were not allowed to be harmed by any. It is interesting to see that this held true even when it was failure on the part of the people that had led to their danger. We ought to rejoice in the assurance that the same Lord is watching over us,  and He will keep us in all our circumstances.

The preparation of Joseph is considered. The Lord was prepared to allow a godly man to languish in slavery and prison for the sake of His people, and the deliverance from the famine that was coming. The Lord had His time, and when it came, the prisoner was lifted up to the throne, the man who suffered for righteousness is now exalted to reign. The despised younger brother becomes the wise man of Egypt, and the deliverer of the people. How sad to see the folly of the people so often repeated, that they refused their Divinely appointed deliverer. In the case of Moses, there may have been lessons which he had to learn, as Joseph and David did in similar times, but for the Lord it is a cause of sorrow that He too was rejected by the people whom He came to save.

The verses end with the reminder that the Lord brought Israel down into Egypt. The second expression is intresting. Jacob, the supplanter, is found in the land of Ham, the man of the flesh. The hand of the Lord remains with them and so the situation arises where the nation of Israel, a few despised people, become a greater nation than the nation of Egypt, the great nation among whom the Lord has placed them. This might remind us of the expression used of the apostles, they that had turned the world upside down. 

Are we showing the greatness of the Lord?

Memory Verse: “O give thanks unto the LORD; call upon his name: make known his deeds among the people.”	Psa. 105.1

June 26.	Psalm 105:26-45.
The Deliverance from Egypt.

Once more, the Lord has a man prepared for the work. It is good to see here that there is no reference to the time when Moses tried to move ahead of the purpose of the Lord, nor yet to the fact that Aaron was only called to the work because Moses would not obey the Lord. The purpose of the Lord was being worked out, and the Lord knew before that Aaron would be needed. It was of His will that Aaron should take on the work of High Priest because he had suffered with the people, and so was able to succour them.

The plagues sent on Egypt are considered in summary as the deliverance is noted. It is interesting to see the way in which the whole nation is included. Rather than what we might have said, that Moses and Aaron showed the signs, the Lord records it was among the nation. Here is the reminder that the Lord sees His people as one, individuals are not seen as so important as the fact that the Lord is putting His hand upon His people. It is also interesting to see that Egypt is identified with Ham. He always traces back to the origin. In a description of the nations which arise against Israel, the Lord uses the names from which the nations are derived as traced to the sons of Noah. Here Egypt is seen to be the latest of the line of Ham.

Both the severity and the scope of the plague are considered. The plague reached to every part of the nation, it destroyed the whole staff of the land, and finally the firstborn, the heir to the land and chief of the strength, was destroyed.

The result of the hand of the Lord upon the nation is that the nation sends away the Israelites with silver and gold. How good to see the way in which the nation that oppressed is spoiled by the oppressed people. The Egyptians are afraid of the people, while the Israelites are notable for the absence of feeble from among them. Let us ask ourselves whether we rely on the strength of men or on the power of the Lord. If we rely on self, then like the Egyptians, we shall learn that we are a prey to all, but if we rely on the Lord, then we shall find that we are stronger than all who may oppose us in whatever form.

The protection and provision of the wilderness is considered next. The Lord provides a cloud to shield by day, fire for light at night, quails for meat and bread from Heaven, as well as waters out of the rock. Every need was satisfied for the people.

There is a reminder again that the Lord remembered His promises to the fathers, and fulfilled them, giving them to know that the Lord will watch over His own. The nations were cast away from before the people of Israel, who were left to inherit the labours of the people.

Are we enjoying the provision of the Lord for us?

Memory Verse: “He sent Moses his servant; and Aaron whom he had chosen”	Psa. 105.26

June 27.	Psalm 106:1-23.
The Forgetfulness of the People.

These verses remind us of the call to praise on the part of the people, and their forgetfulness of all that the Lord has done for them. There is a need for the people to remember constantly the ways of the Lord with His people. There is a solemn contrast here with the previous psalm. There the Lord is seen to act without the people deserving His mercy, now the people are seen to ignore the works of the Lord in their murmuring. It is sad to consider the unworthiness of man in the light of the mercy of the Lord, but worse still to think that it is not simply unworthiness but rebellion that so often characterised the people.

There is a plea for the Lord to remember the people, and show favour to them as He has to the fathers in a past day, so that they can see the glory of His inheritance. It is good to note that the psalmist acknowledges that Israel have not learned from their history. It is easy to look on others and criticise, it is not always so easy to realise that we are often guilty of the same sins as those we criticise. Let us have the humility to recognise our failing and to see that we are ready to confess and correct our sins.

The history of the fathers is traced. If they were delivered in power with silver and gold from Egypt, then they quickly began to murmur. How sad to reflect on the speed with which we forget the goodness of the Lord, and murmur because our circumstances are not all that we might wish. The deliverance through the sea is considered, and the way in which the waters that divided to deliver the people closed over the heads of their enemies who proudly thought to chase them across the water. The result is that the people raise a song of triumph to the Lord.

The desert journey is marked by a lusting on the part of the people, a fulfilment of their desires physically, but a leanness of soul which has led to the people. Let us take care to remember that we may have desires which are not according to the mind of the Lord, and which He allows us to see fulfilled, but the cost of obtaining our desire against the Will of the Lord will always be a loss for the believer.

If there is murmuring among the people, then there is also envy against the leaders appointed by God. Let us never forget that such men are raised up by the Lord Himself, and are to be respected as we would respect the Lord, although there is a need to avoid the danger of accepting the word of any without testing it against the Word of God. It is vitally important that the Word of God remains our sole authority.

The third form of departure is that the people are marked by a hankering after idolatry. While we may not practise idolatry in a literal form, the principle of having a visible arrangement rather than simple obedience is an evidence of form taking the place of spirituality. Let us seek to ensure that we obey the Lord from the heart not in an outward form only.

Do we set our heart on our own desires?

Memory Verse: “Praise ye the LORD. O give thanks unto the LORD; for he is good: for his mercy endureth for ever.”	Psa. 106.1 

June 28.	Psalm 106:24-48.
Wrath and Mercy.

These verses are a continual reminder of the interchange between wrath and mercy that marked the history of Israel as they left Egypt, and went through to their inheritance. It is good to see the contrast between the unfaithfulness of men, and the faithfulness of the Lord.

The history continues with the reminder of the way in which Israel refused to accept the word of the Lord, and His promise, and therefore they wandered in the wilderness instead of entering into their inheritance. They lost the opportunity to see the promise fulfilled. It is interesting to see the way in which the people thought not to enter the land because of the giants, and what they would do to their children, yet the Lord, as so often, reverses the thinking of men by overthrowing the parents who refused to go, and taking in the children whom the people thought would not be able to withstand the people of the land.

The sins of the people still increase. They are marked by joining to Baal-peor, and offering sacrifices to the dead. How we need to beware of this today. It is seen in the so-called spiritualism that is on the increase, and which is a form of demon-worship. The result of this is that they face the wrath of the Lord against them, and are only spared by the intervention of Phinehas who executes judgment on the people, earning an everlasting covenant of mercy as a result.

A contrast is seen at Meribah. Once more, the people murmur, accusing Moses, and provoking him to wrath against them. It is interesting to see the way in which the man who is marked out by the Lord as meek above all men, is now found to be roused to anger by the murmuring of the people, and he speaks as to vindicate himself rather than giving the honour to the Lord. If Phinehas, by swift action earned an everlasting covenant, Moses by allowing his wrath to be aroused loses the promised inheritance. The meek man is roused to self-vindication, thus failing in his strength. There is only One Who can never fail. We ought to rejoice in the knowledge that the One Who is our Saviour is also the One Who cannot fail to accomplish 'His purpose.

The pattern continues in the land. The nations are not driven out as they were commanded to do, and so the people became ensnared by the very evils that had brought the wrath of God upon the nations. Let us ask ourselves whether we are guilty of the same sins as the people, namely professing the truth of God as the people of God, and yet allowing the world to influence our thoughts such that we are deceived into their sinful ways.

It is good to see the many evidences of the mercy of the Lord in the face of provocation. He hears, and answers despite the certainty of repeated failure. Even in captivity, there is mercy as the people show favour to them: well may they bless the Lord.

Are we marked by praise for the Lord?

Memory Verse: “Blessed be the LORD God of Israel from everlasting to everlasting: and let all the people say, Amen. Praise ye the LORD.”	Psa.106.48
June 29.	Psalm 107:1-43.
The Cycle of Experience.

This psalm, beginning the last book of the psalms, brings us to consider the experience of man in general in its cycle of trouble, prayer and deliverance. Each part ends with the call for men to praise the Lord for His goodness, as the psalm originally commences with the call to thank the Lord, and recall His goodness to men.

The opening verses calls on the redeemed of the Lord to praise Him for His deliverance from the hands of the enemy, gathering His people from every part of the earth. They are seen as wandering in desert places, with no city in which to dwell, suffering hunger and thirst. It may be that this was true in the past, but it is certain that this is the experience that will be the lot of many in the days of the Great Tribulation when the Man of Sin has the people under his authority, and those who refuse are forced to suffer privation such as has never been seen for their obedience to God. The redemption of the Lord is seen, as He delivers them out of distress, and leads them into a city for themselves. Here is the first call for men to remember the Lord, and praise Him for His goodness. Let us ask ourselves whether we have been as true to the Lord in the light of what the Lord has done for us. If men in the past have reason to praise the Lord, and the men in the future will have reason, then none have more reason than ourselves.

The next verses deal with those delivered out of bondage. They are seen to have brought their judgment upon themselves because of their refusal to obey the Word of the Lord. These are set in contrast to those seen at the start of the psalm. The first group suffer for no fault of their own; these suffer for their sins. The wonder is that the same Lord offers the same grace to all. It may be that they are brought down by the hand of God upon them, but there is still the assurance that, if they cry to the Lord in their distress, He will hear them, and will deliver them from their trouble. How good for us to know that the same Lord is rich to all. He delights in mercy, and only judges when there is no escape.

The third group under consideration are those who suffer sickness and face death because of their folly, but once more there is the deliverance when they cry, and healing at His Word.

Sailors are considered next, as they face the trials of adverse circumstance, again with no cause, and they too have the same recourse. The same Lord is strong against man, disease and nature. The seas might cause men to stagger helplessly, but He still proves stronger than the seas.

The psalm ends with the recollection of the many ways in which the hand of the Lord is seen. He is equally able to bring down, and to set up. He can turn fruitfulness to desert, or desert to fruit, He can turn princes into paupers, and set the poor on high in families.

The goodness of God is summarised in that the righteous rejoice, the wicked stop, and all who are wise observe and understand the true meaning of loving-kindness.

Do we recognise the goodness of the Lord?

Memory Verse: “Oh that men would praise the LORD for his goodness, and for his wonderful works to the children of men!”	Psa. 107.8
June 30.	Psalm 108:1-13.
The Exaltation of God.

This psalm is a combination of two earlier psalms. The opening verses are found in Psalm 57, following a call for the Lord to show mercy. There is the assurance here that the heart that is fixed upon the Lord will be marked by awaking early to praise, and a desire for His glory. We can so easily be taken up with the pressures of the world that it is difficult to give this time to the Lord, and yet there is the reminder here that He ought to have the first place in our lives.

The scope of David's praise is considered next. It reaches to the people, and to the nations as well. There is no place where the praise of the Lord should not reach, and we are responsible to do what we can to spread His praise. It is easy for us to look around and question why the Lord is not honoured as He ought to be, but it is perhaps more appropriate for us to consider what part we play in fulfilling this task.

The reason for David's praise is considered next. He looks to the mercy of the Lord, he looks to the truth of God, he sees them reaching beyond the gaze of men. Let us ask ourselves whether we allow ourselves to be taken up with the Lord Whom we profess to serve, and whether we allow our hearts to be touched by the greatness of His character. The result of David's consideration is that he desires to see the Lord lifted above the heavens, and glorified above all that is on the earth.

The second part of the psalm commences here, with the assurance that the beloved of the Lord will be delivered. There is a reminder here of the way in which God has set the bounds. He raises up and puts down nations as He will to accomplish His own ends. The various enemies of the Lord are seen in their relation to the people of the Lord. The Lord has set His love upon His own, and He will exalt them, but the nations who think to overthrow the people are seen to face destruction as the Lord executes judgment upon them.

There is a note of triumph as the psalm draws to an end. The assurance is seen that, although the Lord appear to cast them off in their distress, He is still Sovereign, and will bring them through in triumph in the end.

Against this background, there is a plea for the Lord to help because the help of men is of no value. David has learned that there is nothing to gain by turning to the mighty nations of men, they only seek their own ends, but the Lord will destroy their enemies and triumph in power.

Do we live in the good of the triumph of Christ?

Memory Verse: “O God, my heart is fixed; I will sing and give praise, even with my glory.”
	Psa. 108.1

July 1.	Psalm 109:1-31.
Ingratitude and Retribution.

This psalm is one of the last to the Chief Musician. It is significant that there are only three such psalms in this section of the book, and none at all in the previous. The song of the redeemed is linked with the purpose of God, and the deliverance of His people. It has no place in the psalms that deal with the waywardness of the people, and even as the fulfilment of purpose is in view, it is not the same song as that of the people who realise from what they have been delivered.

The hatred of men is first considered. There is seen the background of evil men who have spoken without reason against David, and who have rewarded good with evil. They have answered the love that David has shown with enmity, but still David only responds with prayer. How we need to remember the example not only of David here, but of our Lord Himself, not to answer but to commit our way to Him that judges uprightly.

It is interesting to see the response of David as he asks for them to be judged by reaping as they sow. This is certainly a principle that is seen frequently, and while we ought not to pray in this way, we have every likelihood of seeing such a response from the Lord to any who act in this way. They may think to overthrow the righteous man, but they will find that the Lord will answer their folly, not men. The will learn to suffer as they thought to make others suffer, and they will be called to account for every sin. How sad to consider the lot of any who allow themselves to be drawn into acting in such a way against the Lord's people.

The reason for their judgment is considered next. They had no thought for mercy, but rather they trod down those who were already suffering, adding affliction to their troubles. Here is the action of sin. It takes advantage of the weak, just as the enemies of Israel, Amalek in particular, were marked by coming from behind and attacking the weak. For such men, there is the prospect that their insistence on cursing rather than blessing will bring the greater curse upon themselves.

In contrast, the cry goes out for the Lord to remember David in his need. Once more, there is the realisation that even the greatest king is poor and needy before the Lord. Whatever strength we may have before men, before the Lord, we are nothing. In addition, we need to remember that, but for the mercy of the Lord, we are all unable to withstand the opposition of men at any time.  There is a picture of the distress of David as he passes through a trial in weakness, without food, and his fat failing, evidence that it is not simply occasional hunger in view.

The contrast is drawn between the end of the one who trusts, and the end of the evil. Trust leads to blessing, sin leads to a curse; trust leads to joy, sin leads to shame. The result is that the Lord has the honour and glory as He stands to deliver His servant from trouble, and all who see realise that the Lord cannot be refused. He receives the praise from those who are delivered as well as the honour as others look on and see what He has done.

Do we recognise our need of the Lord to help at all times?

Memory Verse: “I will greatly praise the LORD with my mouth; yea, I will praise him among the multitude.”	Psa.109.30
July 2.	Psalm 110:1-7.
The Command to Judge.

This psalm brings before us one of the glorious notes that mark the book of psalms, as the Lord tells of the promise to the Son. In Psalm 2, it was the promise to the Son in eternity that was brought before us, but here it is the promise to the Sovereign Lord in resurrection. Here we see not a promise to a Son in anticipation of the fulfilment of the Purpose of God, but the promise to the One Who has proved Himself in the battle and emerged triumphant. How good in this context to see the readiness of our Lord to wait for the appointed time. It is in sad contrast to the Corinthians, and the attitude that has often been repeated since then when men think that they ought to try to impose the rule of God on others. We need to realise that the heart of man is such that it will never respond to the Word of God until it has been renewed in new birth. Let us be content to fulfil our Lord's desire until the time when He calls us to Himself to reign with Him. If He suffered, and waits, why should we desire any less than this?

If there is a time of waiting, then there is the assurance of a time of rule, and a readiness on the part of the people in that day. There is a picture of the absolute rule that will go out to overthrow the enemies. They will be forced to bow the knee. How we ought to rejoice in the assurance that not simply men, but even the powers of darkness will be forced to bow in the day when the Lord comes in power. As well as this, the nation which rejected the Lord will be prepared to receive Him with joy, although there will be first the mourning as they realise just what they have done in condemning their Lord to death.

It is in this context that the question of the high priest is brought in. The significant feature here is that our Lord is both King and Priest, something that was true of Mechizedek, and also that He is a priest for ever, not as the priests of Levi who had to give place to the next generation. Here we see the unique character of the Lord, and it is interesting to see the contrast between a Mechizedek who is made like unto the Son of God, and our Lord Himself Who is the Son of God.

It is interesting as well to see the way in which there is unity in the action of the Godhead. It is not simply a case of the Lord coming in mighty power, but rather He comes with the full authority of Godhead, Father and Son acting in perfect unison.

The picture continues with the judgment and the death of many, including the one who had set himself up as head of a great nation. There is a picture of the Lord in mighty power acing to overthrow the many who are raised up to destroy His Name. Whatever power men may think to display, the assurance is that the Lord is over all, and none can stand before Him. Let us rejoice in the assurance of His triumph, and content our hearts, as He, to wait for the appointed time.

Are we rejoicing in the glories of our Lord?

Memory Verse: “The LORD said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool.”	Psa. 110.1

July 3.	Psalm 111:1-10.
The Works of the Lord.

These verses bring us to consider the works of the Lord. The psalmist begins by speaking of his readiness to praise the Lord with his whole heart. Let us ask ourselves whether we are as ready to praise the Lord. The idea is that the psalmist can praise with nothing to cause any doubt in his mind, with no shadow to suggest that he may be out of place in offering praise.

He speaks of places where he will praise. The idea of assembly is council. The thought then is that he will praise among both the rulers and the ordinary people. There is no difference between the two. It may be that we are often faced with circumstances where we are tempted to act in a different way in different companies. We ought to be marked by a consistency in our dealings.

The psalmist goes on to consider the greatness of the works of the Lord He is seen to be overall, and working in a way that is desired by all who take pleasure in the things that characterise Him. The reason for this is expanded as the psalm continues. There is honour and glory associated with His works, with a righteousness that endures forever. Here we see good reason for His works to be sought out. They are marked by a quality that stands apart from others, and one that is unchanging in its standard. It is easy for us to be tempted into the ways of men, and to try to get by with a standard that is not consistent. Let us be marked by doing our best in all our works, knowing that our Lord is perfect in all His ways.

His works will be remembered because they are full of compassion as well. Here we see the thought of righteousness and compassion being brought together. How we need to remind our hearts that those who allow unrighteousness do not show compassion. Such an attitude is indulgence, and leads into paths of uncontrolled sin. True love will be seen when we exercise a discipline that leads to guidance into right paths.

The faithfulness of the Lord is considered next. He is faithful in terms of what He gives to those who fear Him, and He is faithful in terms of His promises. These are two different aspects of this truth. The one is in respect of reward, the other of grace. The power of the Lord has already been displayed to give the inheritance that was promised, but the day is coming when this will be seen its fulness which has not yet been known.

The final attribute of the works of the Lord is there security. They cannot fail, but will continue forever. This is seen in particular reference to the redemption of His people. 

The summary is that the Lord is Holy and reverend, He deserves the reverence of the people, and this indeed is the first step on the pathway that leads forward to true wisdom and understanding.

Are we marked by a spirit of constant praise?

Memory Verse: “The fear of the LORD is the beginning of wisdom: a good understanding have all they that do his commandments: his praise endureth for ever.”	Psa. 111.10
July 4.	Psalm 112:1-10.
The Steadfastness of the Upright.

This psalm raises the call to praise the Lord, considering the man who fears the Lord, and takes pleasure in a way that pleases Him. It is notable that it is not simply an obedient walk, but delight in such a walk that is in view. There are many who, for a variety of reasons will do what they can to obey the Lord's commands, but will not find the pleasure in so doing that the Lord desires us to know. These will not know the blessing that is spoken of here, but rather may be among the company who bring shame because they do not obey the Lord from the heart.

For those who learn the blessed path, there is the assurance of a seed that is seen to be mighty, and blessed. Here we see two aspects of the hand of the Lord with those who fear Him. The might comes from the humble waiting for the Lord to direct and act; he blessing comes from the Lord as He pours out His mercy on those who fear Him and honour His Name. Wealth and riches are seen to accompany this. Let us remember that this is not to be understood by today's principles whereby there is spiritual blessing in view, but rather in the context of an earthly people, Israel, who received promises that related to the earth. For us today, there is a vastly different picture in that the blessings that we may enjoy are spiritual, and heavenly, and it is quite possible that we might not see the fruit until eternity reveals the true values.

The character of such a man is seen in terms of his uprightness, his standing out in darkness, his grace and compassion that is seen alongside his righteousness, his favour, and his wisdom. Let us consider whether we are truly living in a way that displays all of these characteristics. It is easy for us to see some, but only by the Holy Spirit can we be brought to display all of these in a way that is perfectly blended.

The reward of such a man is that he is remembered forever, that he has no reason to fear evil tidings, but rather he rests in the Lord, he is known to give to those in need, his character does not fade, but rather his honour grows. It may be that there is opposition, but it only serves to prove his faithfulness. 

How good to see here a picture which is fully displayed in our Lord. While men may be able to show a little of this character, there is only One Who displayed it fully, and sadly the character of the wicked was displayed in its fulness against Him as they hounded Him to His death. While they might think to overthrow Him, they are the ones who are brought to nothing by their actions. How sad to think of the awful judgment of those who were guilty of wilfully rejecting the Lord of Glory for the man guilty of insurrection.

Do we know the blessing of trusting the Lord?

Memory Verse: “Praise ye the LORD. Blessed is the man that feareth the LORD, that delighteth greatly in his commandments.”	Psa. 112.1
July 5.	Psalm 113:1-9.
The Glory of the Lord.

This psalm brings before us a third consecutive call for praise, and on this occasion it is a call that goes out to the servants of the Lord. Here is another class who have reason to praise. It may appear at first that a servant is not one who would normally hear such words, but there is the reminder in this call that the Lord is not a master in the way of the world, and as servants of the Lord, we are not called into a harsh slavery which mans giving up ourselves to another who only looks after himself. We may rest assured that if the Lord calls us to follow a course of action, it will prove a blessing to ourselves as well as furthering His purpose.

The first reason for praise is that the Lord is high above all. As servants of His we are not to be treated lightly by others because we have His authority behind our actions. It is good for us to know that we can go out in full assurance that we are sent by One Whose authority cannot be challenged by any. The extent of His supremacy is marked in terms of breadth and height. His worth is to be recognised from east to west, by every nation, and by all the hosts of heaven.

A glorious contrast is drawn for us now. So great is the Lord that He dwells on high, and humbles Himself even to consider what happens in the heavens, let alone the earth. How we ought to rejoice in the knowledge of such a Saviour. He is vastly superior to any that we could tell. The glory is enhanced by the fact the He does this, and it is not simply a case that He needs to do this. Many in the world are so great in their own opinions that they will never lower themselves to look on certain others, but our Lord is marked by a readiness to take note of the meanest of His creation as much as the greatest.

The closing verses of the psalm extend these contrasts to show the way in which the Lord will frequently reverse the thoughts of men. While there may be men who are great in their opinions, the Lord is able to take the poor out of the dust, and lift the needy out of the dunghill. He will raise the lowly to sit with princes. How we ought to rejoice to know that, while men may raise and lower as they wish, there is none who can promise security, and few who can be relied upon to remain faithful. In contrast, the Lord is able to raise and lower as He will, but it will always be consistent with His character, and never at the expense of those who put their trust in Him.

As well as the poor and needy, the barren woman is considered. In the context here, she would be on the lowest plane in the eyes of men, despised, as Peninnah despised Hannah, yet there is the assurance that the Lord hears the call, and he will give fruit as He sees fit for His glory. How we ought to rejoice that the Lord neglects none. Even Elkanah could not sympathise with Hannah, but the Lord heard her cry, and granted her request for the glory of His Name, and the blessing of the people over many years, Sadly, Israel never fully benefited from the guidance of Samuel.

Do we recognise the greatness of our Lord?

Memory Verse: “Who is like unto the LORD our God, who dwelleth on high,”	Psa. 113.5

July 6.	Psalm 114:1-8.
The Exodus.

This psalm brings us to consider the triumph of Israel's departure from Egypt. How good to see the way in which the Lord showed that His purpose for His people would not be overthrown by the effort of men who thought to act in their own power, and defy His Name. Pharaoh could easily have agreed to allow Israel to depart, but he thought to use them as slaves, probably in building a pyramid for his name. Sadly, his record in history is to be linked with his overthrow rather than with his glorious burial. The expression, Judah was His sanctuary, and Israel His dominion is a reminder that it was accomplished because the Lord ad set His Name upon the people of His choice, and had nothing to do with their power or ability at all.

The Red Sea and the river Jordan have no more power than Pharaoh to deny the Lord His purpose. All nature is at His command, and there is therefore no reason whatever why the people ought to have feared, or to have made agreements with their enemies.

How our hearts should be encouraged by these thoughts. How good for us to learn as the psalmist here that, while the powers of nature, Sea, rivers, hills and mountains are beyond man's control, yet we trust in the Lord Who made heaven and earth. The question is raised in mockery as to what caused this to happen. The power of the Lord is such that the mightiest and most secure powers of nature are as nothing to Him. We have the power at our disposal to call on the Lord as we will. We must remember that we do not have the authority to expect this power to be made available for our own ends. If we are set on a pathway that is in line with the will of God, and in obedience to His Word, ten we can ask in the assurance that He will honour His Name, and He will overthrow all who try to oppose His will. If we are rather choosing out a pathway that is for our own ends, even if it may appear to be in line with His word or His will, but not both, then we cannot expect His help, although we may be permitted to follow such a path. 

The call goes out for the earth to tremble at the presence of the future promises. Here we see the way in which the psalmist uses the past as a basis of the assurance that the future will see a fulfilment of the promises of God. The One Who delivered from Egypt is no less able to deliver from the time of trouble that is coming. However dark the path, the assurance is that the future is bright for those who trust in the Lord.

Do we appreciate the greatness of our redemption?

Memory Verse: “Tremble, thou earth, at the presence of the Lord, at the presence of the God of Jacob;”	Psa. 114.7
July 7.	Psalm 115:1-18.
The Glory of God.

This psalm expands on the confidence with which the people of God are able to rest on the promises of God, and in particular on the fact that it is His glory that is of first importance in this matter. Let us never doubt the fact that the Lord must have the honour in all that He does. Here the plea is that His name should be glorified and not that of His people. Sadly, the history of the people of God in every generation is marked by the fact that we are too ready to take credit for what the Lord alone can do, and has done. Paul has to remind the Corinthians of their folly in claiming any credit for what they had received of the Lord. Let us take care that we are not guilty of such foolish pride. 

If the Lord is to receive the glory, then there is a good reason for this. It is because of His mercy and His truth. It is not a matter that the Lord desires glory without reason, rather the glory belongs to Him, and therefore we can rest on His promises, and rely on Him to perform as he has promised. Mercy means that we can ask for Him to fulfil His promise even if we are not in a condition that warrants it, as long as we are asking in humility, recognising that the Lord is over all. Truth is the secure foundation on which we can be sure that He will not fail to perform as He has promised.

The idols of the Lord are set in contrast to the Lord. They are no more than images that men have made for their own pleasure. They satisfy the desire of man to perform a religious ritual without having any power to make demands of them. In this way, the devil can deceive men into thinking that they are pleasing God while the reality is that they are condemning themselves to eternal judgment.

The sad comment is made concerning the men who make idols: that they are like their idols. Here is a solemn reminder of the mighty power of our God. Man at his best is powerless in the sight of God. It is the folly of those without sense to think that they can make a god to worship.

Against this background, the call goes out for the people to trust in the Lord. Three classes of people are considered in this context. There are those of the nation of Israel, the people who are called to share in this privilege. We have a glorious prospect of being the children of God, not simply a nation on earth who have been called as His own, but a people with the prospect of a heavenly Home in the very Presence of God.

The third call of the psalmist is to those who fear the Lord. Here there is the reminder that there was a company of people in the days of old who were not privileged to be a part of the nation of God, much less the priestly family, but they were sill able to receive the same promise of help and mercy from the Lord. Doubtless these would include men such as Job and Hiram, king of Tyre, who helped in building the temple. For all such, there is the glorious assurance that the Lord will not fail in His promises, but they can rest in the certainty that His blessing will rest upon them and their families. Once more, the hope of that day is seen to be in relation to earth, but it is easy for us to see the way in which this can be true in a spiritual sense today.

Are our lives giving glory to God at all times?

Memory verse: “Not unto us, O LORD, not unto us, but unto thy name give glory, for thy mercy, and for thy truth's sake.”	Psa. 115.1

July 8.	Psalm 116:1-117:2.
The Reasons for Love for the Lord.

This psalm begins with the assertion of the psalmist that he loves the Lord because the Lord has heard and answered his supplications. Here we see the first experience that most will have of the Lord. When we realised our sin, and the judgment into which it brought us, we were urged to call upon the Lord for mercy. It is good to know that this is one prayer that He will always answer. It may be that we have had the experience on occasions of praying for matters over a prolonged period and not receiving the answer that we expected. It is a fact that there are many reasons why the Lord may see fit not to grant our requests in the way we expect, nor yet at the time that we first ask. He may desire to test our sincerity by drawing us out, He may be able to see beyond our request to the true desire, and give us an answer that goes beyond our request, but what we can know for certain is that He will always here the call of the repentant sinner, and save, as He will hear the call for mercy on the part of the believer who falls away and returns in repentance. Let us never doubt that He delights in mercy whenever the call goes up in truth.

The psalmist outlines his experience, one with which many sympathise. It may well be that the Lord sees fit to put us to the test, and our experience sees like a furnace from which we can have no escape. The response of the psalmist here should challenge our hearts. While we may not have felt the pains of death and hell, we profess that the reality of such is far worse than anything that can be experienced in this life, and that we have been saved from this with an everlasting salvation. If this is so, then surely we ought to be far more ready to show the greatness of His mercy than those who have no knowledge of such a deliverance from sin.

The character of the Lord is seen as gracious, righteous and merciful. He preserves the simple, and those who have been brought low. Solomon reminds us that He resists the proud, but gives grace to the humble. As a response, the psalmist is ready to walk before the Lord for the remainder of his life. How this should challenge us as to our walk in the light of our salvation. Are we examples of the grace of God?

There is an acknowledgement that, while there may have been slander or mistreatment by others, the psalmist himself is guilty of sinning in the hasty use of words. He now returns to the Lord with humble confession, and receives the mercy that he desires, learning once more of the assurance that the Lord will not fail to perform all that He has promised.

Against this background, there is the promise of a steadfast walk, of continual sacrifices of thanksgiving, and a call that extends into the next psalm for the entire world to join in praise to the Lord.

Are we guilty of hasty words when faced with trials?

Memory Verse: “I will offer to thee the sacrifice of thanksgiving, and will call upon the name of the LORD.”	Psa. 116.17

July 9.	Psalm 118:1-29.
The Salvation of the Lord.

This psalm begins with a call to give thanks to the Lord because “His mercy endureth forever”. Here we see the confidence that we may have. Not only does the Lord respond to the cry for mercy, but also He does not fail those who call. He keeps mercy forever. It is interesting to consider this psalm in the light of the suggestion that it would be the psalm sung as the company left the Passover supper. These would be the words on the lips of the Lord and His disciples as they go out to Gethsemane that fateful night. Little would the disciples realise the full significance of these words. Perhaps even more to he point, little did the rulers of the Jews realise the significance of these words in respect of their conduct. They were happy to take these words on their lips and then go out to show only bitterness to the One of Whom they had said that His mercy endureth forever, even calling on themselves to acknowledge this. Here is a clear example of the words of men returning upon their own heads.

There is the acknowledgement that the Lord heard the cry and set the psalmist in a large place. How this contrasts with the straits to which the Lord must go to accomplish this. He, the Heir of all, was willing to give it all up for our sake. While the psalmist speaks of no fear because the Lord is on his side, the basis of his is that the Lord Himself was abandoned by His God to accomplish this. There is the assurance of deliverance from the enemies who beset him round about, that the Lord will help. How we should wonder to think that the Lord allowed His creatures to fulfil this in His case. He went on for the joy that was set before Him, enduring the cross, despising the shame.

It is good to see the note of praise that fills these verses. We look to the in fulness in the day of His manifestation.

If we see the picture of trouble, opposition, and death, then the note of triumph is clearly sounded as the call goes up to open the gates of righteousness. Here is the assurance of victory, sealed with the words quoted of the Lord Himself, the stone which the builders rejected is become the head of the corner. How our hearts rejoice to see the One of Whom they said, there is no beauty, He is despised and rejected of men, is the One Who is highly exalted and given a Name which is above every Name. How we rejoice to know that the day of the Lord is coming. The day of shame is past, the Day of Glory is fast approaching, when all creation will join in the song of praise to the One Whom God delights to honour.

How sad to think that the words that follow are seen in relation to the cross. The people cried, “Blessed is He that cometh in the Name of the Lord”, but they also cried the equivalent of “Bind the sacrifice” when they said, “Crucify Him”. Let us never cease to give God the thanks for all His goodness.

Do we face each day as a day that the Lord has made to be used for His glory?

Memory Verse: “This is the day which the LORD hath made; we will rejoice and be glad in it.”	Psa.118.24. 

July 10.	Psalm 119:1-24.
The Word of God.

This psalm contains a picture of the Word of God in its various aspects. It is notable for the fact that almost every verse contains a description of the Word, but rarely is any description repeated more than once in any of the eight verse sections.

The psalm begins with the blessedness of purity according to the Law of the Lord. Here is the basis of a consistent life. It is followed by the same blessedness for those who seek Him with the heart, keeping His testimonies. Here is the witness to His Name. There is no rebellion in such, because they walk in the ways of the Lord, a reminder that the Word of God is intended as a control for our lives, and not simply as something to be read. Already the picture is developing which fills the psalm. Precepts and statutes are considered next. Here are two more forms of direction, similar to law, but pointing out the need and benefit of obedience to their claims. A precept is a command that cannot be denied, a statute suggests more of a standard to be kept. It is good to see the request that the heart be directed. It is not a matter of outward form. Commandments and judgments are also seen in the first eight verses, as a defence against shame, a cause for praise, while statutes are seen once more as a basis of continued blessing from the Lord. The next eight verses look at the question of attitude to the Word of God. The first verse brings before us the Word of god directly for the first time. Here is the thought of the one listening to what God has to say to him at that time. The heart set on the judgments of God will prevent wandering from the enjoyment of His presence, while the Word hidden in the heart as opposed to simply heeded at the tine will prevent sin.

The remaining verses of the section bring us to consider the delight of the psalmist in the Word of God. The blessedness of the Lord in His statutes, the declaration of His judgments, the joy in His testimonies as in riches, the meditation on His precepts, respect for His ways, delight in His statutes, and remembrance of His Word all join to add to the force of this. Let us ask ourselves what we think of the psalm was written by Daniel. Here is a man who followed this from youth, and remained, over eighty years later in the palace of Babylon, having seen the Chaldeans overthrown, the Medes and finally the Persians set up as rulers. The Law is seen as the source of wonders, the commandments as the security of the stranger in the earth, the judgments as the true longing of the godly heart, the commandments as that which pride refuses to accept, the testimonies as the basis of a life which ought never to gain shame or reproach, the statutes as the meditation when faced with false accusation, and the testimonies as the delight and counsel of the godly man.

In the light of this, already in twenty-four short verses, we have seen the Word of God referred to in eight different ways, and in a total of at least twenty-six mentions. Clearly, the psalmist knows what it is to let the Word of Christ dwell richly in him.

What does the Word of God mean to my heart?

Memory Verse: “Wherewithal shall a young man cleanse his way? by taking heed thereto according to thy word.”	Psa. 119.9

July 11.	Psalm 119:25-56.
The Instruction of the Word.

The first section of this portion deals with the Word of the Lord in respect to sufferings. There is a plea for quickening, to lift out of the dust on the basis that the ways of the Lord have been declared, and that there is a desire for His statutes. Here we see the principle that the Lord honours those who honour Him. Eli lost his place because he allowed his sons to despise the Lord, but here there is an assurance of honour.

Understanding of the way of His precepts is the basis of enjoying His wondrous works. In heaviness, the Word of the Lord promises strength. In temptation towards the way of lying, the law preserves, His judgments keep us in the way of truth, His testimonies preserve from shame and His commandments are the desire of the heart.

The second section deals with the desire for instruction. His statutes will give continuity, His law is kept because of understanding, it is a delight to follow His commandments, His testimonies preserve from covetousness, but both of these are contrary to nature, and therefore require the Lord to enable. The way of the Lord keeps back from occupation with vanity. Establishment of His word brings increasing reverence, while desire for His precepts brings righteousness. The only true way in which the servant of the Lord can be preserved in the face of the evil of the world around is by a pathway that is governed by the Word of the Lord. If the earlier verses have given the evidence of the Word of Christ dwelling in him, these verses show that the Word has a cleansing effect in his life.

The third section deals with the effect of the mercy of the Lord in respect of His Word. Here there is salvation promised, which then gives an answer to the reproach of the enemy. How good when we can answer those who try to deny the Lord from His Word. The judgments of the Lord, which cause the servant to keep His truth and His law, and the precepts of the Lord, which allow us to walk in liberty. His testimonies are a delight that He will speak before kings without shame, His love is for the commandments of the Lord, and His meditation is in His statutes. Let us ask where we stand in respect of this. We ought to be marked by such pleasure in His Word.

There is a call for the Lord to remember His Word to His servant, while His statutes are the song of the psalmist in his journeys. The law and the precepts of the Lord have been in continual remembrance, especially in the night when the dangers increase. How we ought to challenge our heart as to whether we are as secure n our path on the same basis.

Does the Word of God bring songs to our hearts and lips?

Memory Verse: “Thy statutes have been my songs in the house of my pilgrimage.”	Psa.119.54

July 12.	Psalm 119:57-88.
The Comforts of the Lord.

These verses remind us various ways in which the Word of God brings comfort from the Lord for those who take heed to it. There is the assurance that the Lord is the portion of those who keep His Word, that His Word revives those who entreat his favour. There is the realisation that the testimonies of the Lord are the right path for our feet when we give true consideration to these things. It leads to a full desire to keep His commandments. Here is the picture of the path that pleases the Lord being the best for those who take it. Once more, there follows a picture of troubles, with the assurance that they will not turn him away from the Law, but rather he will rise to give thanks for the judgments or justice of the Lord at any time of the day. His companions are those who keep the precepts, and there is the assurance that the mercy of the Lord fills the earth, much as Paul takes up in Acts 14.

The next section deals with the goodness of the Lord, and its comfort to the psalmist. Once more, it is the fulfilment of His Word, which is at the basis of this. The commandments of the Lord are at the basis of good judgment and knowledge, affliction has only served to cause a return to the Word of the Lord, the statutes of the Lord are the desire of those who rest in His goodness, the precepts of the Lord are the answer to the proud liars among men who seek to harm, delight in the Law answers the evil heat of such men. Affliction has led to a desire to learn the statutes of the Lord, while His Law now proves to be better than silver or gold.

The next verse further expands on the comforts of the Lord. There is the assurance that the Lord has made us, and is therefore over all, hence a desire to keep His commandments. This leads to joy on the part of those who fear the Lord, the comfort of His mercies according to His word, and the delight in His law according to His tender mercies. There is shame for the proud and comfort for the godly as they see the effect of the precepts and testimonies of the Lord. There is also soundness of heart for the individual as well. Here is the fulness of the Word of God for all who trust in Him.

The next section brings us to consider the hope in the face of seeming impossibility. There is fainting, failing, the likeness to smoke that will vanish, all serving to impress the picture of distress, but there is still hope in the Lord because of His Word and His statutes. The cry for justice is raised, not in doubt but in question as to the time, the proud are seen to try to trap him, there is wrongful persecution, there is danger of being consumed, but this will not turn aside from the Law, commandments, or precepts, rather the section ends with the assurance that as the Lord delivers, so he will keep the testimony of the mouth of the Lord. 

Are we resting in the comfort of the Word of God?

Memory Verse: “Thou hast dealt well with thy servant, O LORD, according unto thy word.”	Psa.119.65
July 13.	Psalm 119:89-120.
The Preserving Effect of the Word.

These verses bring us to consider more of the way in which the Word of the Lord preserves the child of God. The fundamental reason for this is that it is settled forever, the faithfulness of the Lord in undeniable. Immediately, there is a reason for the child of God to stand fast in every circumstance of life. This continues with the testimony of the psalmist that his delight in the Law of the Lord had preserved him in affliction, and the precepts of the Lord had revived him. This is the basis of a continued call for preservation while the testimonies of the Lord are considered as the answer to the snares of the wicked. In all things, the commandments of the Lord are seen to have their effect; nothing can gainsay what the Lord has decreed.

The effect of the Word of the Lord is seen next in terms of the wisdom that it gives to the one who takes heed. The section begins with the statement that the law is his continual meditation. Here we see the process of taking in the Word, not simply of reading it. Let us be careful to allow the Word to have an effect in our lives. The commandments of the Lord make one wiser than his enemies, the testimonies of the Lord give better understanding than a teacher, the precepts of the Lord give more understanding than the ancients, the wise men of the world. Let us never forget the true value of the Word of the Lord, and the importance of placing our emphasis in the riches and wisdom of the Word In addition, it teaches to depart from evil, to keep the judgments of the Lord, not men. Here is the benefit, not in terms of the wisdom and understanding alone, but in terms of the effect in the life of heeding the Word of the Lord. It brings sweetness to the taste that surpasses honey, and an understanding that causes evil to be seen in a true perspective, and hated. It may be easy for many to avoid evil actions, but it is much harder to overcome the flesh in its desires for evil. A meditation in the Word of the Lord will produce this, if it is truly allowed to have it effect in our lives.

It lightens the path before us, exposing the snares of the path that we tread. The judgments of the Lord should be our occupation, keeping all that He has shown to be His will. The Word is a reviver in the midst of affliction, while the judgments of the Lord cause the offerings of the mouth to gain acceptance. There appears to be trouble that causes the soul to be in danger continually, yet the Law of the Lord is still maintained as the only guide to the pathway that we tread. It may appear to be difficult at times, but it is the only unchanging guide, and the only true way to Life. In the face of the snare of the wicked, there is no slip from the precepts of the Lord, but rather the testimonies of the Lord are the heritage of the godly, bringing the confidence of a security which will not fail, and the present enjoyment of what is laid up in store for us. The heart is occupied with the statutes of the Lord at all times, and there is the assurance of a fulfilment of the Lord's will in him. 

Are we resting in the certainty of the Word of God?

Memory Verse: “Thy word is a lamp unto my feet, and a light unto my path.”	Psa.119.105

July 14.	Psalm 119:121-152.
The Plea for the Word of God.

These verses bring to us the longing of the psalmist for the Word of God. He speaks of a desire for deliverance on the basis that he has been marked by judgment and justice. Here we see a man who is set to ensure that the way of the Lord is honoured and kept. He is now faced with oppressors and proud men who look o harm him. In the face of this, he still waits for the Lord. There may be a failing of the eyes, suggesting the picture of one who is staring into the distance until he cannot see clearly, but he is sure of salvation, and the desire is that he might learn from the Lord Himself of His statutes. This is the place of true learning. Many are content to listen to men, but only the Lord can teach in truth. There is a plea for understanding in the testimonies of the Lord, for the Lord to honour His Name against those who try to deny His Law. In contrast we see the godly man as he looks on the commandments of the Lord as more precious than gold, and the precepts of the Lord as absolutely true, while every other way is false.

The desire for the Word is further seen in the assertion that His testimonies are wonderful, and hence he keeps them, the entrance of His words give light and understanding to the simple. Here is the reason for the desire for the Word. The intensity of longing is seen in the picture of panting and longing for the commandments, there is a desire for mercy because of love for His Name, and for steps to be ordered according to His Word, hence avoiding the paths of evil. Deliverance from oppression will lead to keeping of precepts, while the face of the Lord will teach His statutes. In contrast rebellion against the Law brings rivers of tears to the face.

The next section contrasts the longing of the psalmist with the forgetfulness of the enemies. The psalmist speaks of the righteousness, uprightness, and faithfulness of the Lord in His judgments and testimonies. In contrast, evil men have forgotten His Words. There is a love for the pure Word, and the confidence that the precepts of the Lord are of importance to the smallest of men. The character of righteousness and Law are seen, as everlasting and true. The commandments of the Lord are a delight to the soul even in trouble and anguish. The righteousness of His testimonies is everlasting, and understanding will bring life. Here is the wholesome effect of the Word, hence the longing for it.

The cry of the psalmist is now begun in earnest. He pleads his readiness to keep the statutes of the Lord, and His testimonies, His hope was in the Word of the Lord, rising even before the dawn to hear His Voice, his meditation is on the Word at night, loving-kindness and judgment are the basis of his expectation of being heard, while there is a picture of the godless, far from the Lord, yet He is near the psalmist, in the truth of His commandments. The testimonies of the Lord are seen to be eternal.

What is our appreciation of the Word of our Lord?

Memory Verse: “The entrance of thy words giveth light; it giveth understanding unto the simple.”	Psa.119.130

July 15.	Psalm 119:153-176
Affliction and Persecution.

The psalm ends with a plea for deliverance from affliction on the basis of keeping the Law and for a plea on his behalf based on the quickening power of the Word. Here we see the confidence of the godly. While we may not be as dependant upon Law-keeping as the psalmist, there is certainly a reminder to our hearts that faith produces obedience to the Lord, and therefore we ought to be characterised by the same readiness to do as the Lord desires, even if for different reasons. In contrast to the godly, there is the solemn reminder that the godless have no such hope; they do not seek mercy, and therefore know nothing of salvation, while the godly can rejoice in the greatness of tender-mercies, in keeping with the judgments of the Lord. Persecution and enmity do not cause departure from the testimonies of the Lord, but transgression brings grief to the heart because of the evidence of refusing the Word of God. Once more, there is a plea for quickening because of a love for the precepts of the Lord, and the confidence in the eternal nature of the Word and righteous judgments of the Lord. How we need to face up to the circumstances of our life with the same confidence as the psalmist displays here. This is the basis of security and steadfastness as opposed to those who are tossed about by every wind of doctrine.

The next section brings before us the sad picture of princes who join in the persecution for no reason, and yet still there is a fear of God based on His Word. It is interesting to notice that there is an emphasis on the Word of God in these last verses. Two words are used for word: the one here speaking of a declaration, while the other, used in the next verse speaks of the conversation. How good for us to heed both the formal declarations of God, and the quiet word as well. Both are equally important for us. Many will listen to the Word of God being read, and profess obedience, but they know nothing of the quietness of communion with God in secret. Both are essential to our well-being. The Law of God is loved, in contrast to hatred for lying. The righteous judgments bring continual praise - seven times a day, suggesting the whole day. The Law of God brings great peace and escape from stumbling. The commandments and testimonies of the Lord bring security, while the precepts and testimonies are the basis of moving without fear in the presence of God.

The last section of the psalm brings us to consider the effect of the Word in bringing understanding and the assurance of deliverance, while the statutes of the Lord are the source of praise. The Word of God is the subject of His speech because of the confidence that the commandments of the Lord are right. In this confidence, there is a plea for help based on the desire for the precepts and Law of the Lord, and a waiting for His salvation. The result will be life for the psalmist, praise for the Lord, and security from His judgments. The psalm ends with a confession of sin, but the confidence that the Lord will respect His servant based on the fact that He does not neglect His commandments.

Do we enjoy the Peace of God that passeth all understanding?

Memory Verse: “I have longed for thy salvation, O LORD; and thy law is my delight.”	Psa.119.174
July 16.	Psalm 120:1-122:9.
From Distress to the Peace of God.

These psalms are the first of the fifteen songs of degrees. They form five triplets, each bring us through a cycle from despair through prayer to triumph. The first speaks of the distress that had brought a cry to the Lord, with the assurance that He heard and answered the cry. There is also recognition of the fact that the Lord needs to be honoured, and therefore there is to be no lies or deceit. How important for us to realise that the Lord will not honour words unless they come from a sincere heart. In contrast, for the false tongue, there is only the prospect of the judgment, sharp arrows of juniper suggesting a swift and decisive condemnation of such. There is a sad reflection that the psalmist finds himself in the place of darkness, bitterness and hatred. He finds himself in conflict with those around him, as he longs for peace while they look for war. How sad to see a conflict so often repeated among the saints. The spiritual man will continually seek the peace and welfare of the saints, but there will be opposition from without, from carnal believers inside, and from those who merely profess. It is difficult to continue in these circumstances, but this was the background to the plea of the psalmist here, and we do well to imitate his example, looking to the Lord at all times, and waiting for Him to move in our defence.

The middle psalm of the three deals more particularly with the response of the psalmist to his distress. He might look to the hills, and there he sees the security of men, but for him there is none. Possibly there is a picture of Jerusalem surrounded by armies, and the hills offering no prospect of deliverance. How good to look like the psalmist and see that there is One Who is far above the hills, and Who never ceases from His watching over His own. He will keep us from falling, and will never so much as slumber to ensure that he will be kept at all times. The protection of the Lord is seen in shelter from the Sun and the moon, heat and cold alike are unable to touch the one who rests in the Lord. There is the assurance of preservation not only from every trouble, but also for all time. There is eternal security to be found in Him.

The third psalm brings us to consider the joy of going up to the House of the Lord. There seems to have been a time of exile, when there was not an opportunity to go up as before, but now there is the confidence that they can go up into the house, and that Jerusalem will be established. Here is the place of gathering for all their tribes. What a joyful anticipation of the day when the Lord returns, and all nations will flow into the place where He is to be found. In that place, there is certain judgment, and peace. The prayer is offered, and desired for the peace of Jerusalem with the assurance that those who love the place that the Lord has chosen will prosper. Here is the blessed confidence of all who trust in Him. They know that He cannot deny Himself, and therefore He will honour all who honour His Name. There is the glorious picture of secure peace and prosperity in the place of distress.

What are our thoughts as we approach the House of God?

Memory Verse: “I was glad when they said unto me, Let us go into the house of the LORD.”	Psa.120.1

July 17.	Psalm 123:1-125:5
Looking to the Lord.

This second triplet brings before us the picture of the people looking to the Lord. It is interesting to see the idea of the servant looking to a master or mistress. Here we see the humility of the psalmist. It has been suggested that Hezekiah may have written these songs, and this would highlight the secret of the strength of the king. It is sad to consider that he would later fail in the very matter which here is outlined. When the Assyrian came up, he looked to the Lord and found deliverance, but when the Babylonians came, he looked to himself and allowed pride to guide his actions. The Lord will always reward those who are ready to look humbly to Him for mercy, rather than those who come in pride thinking that they have a right to receive an answer to their request. The plea for mercy is further based on the fact that they are the subject of excessive contempt and scorning. This is not made out of pride, but rather in humility, recognising that the scorn and contempt of the enemy is directed against the Name of the Lord as much as, or even possibly more than, against the nation. How we ought to remember that the Lord scorns the scorner, but gives grace to the humble. In circumstances like these, there is only one answer that the Lord can give.

The second psalm in the triplet brings to us the power of the Lord. There is the glad confession that it was only the fact that the Lord was with His people that allowed the to escape the grasp of the enemy. They came like a flood to swallow up the people, but the Lord is greater than any foe that might be found to rise up against the people of the Lord. Men thought to take the people alive, overcoming them without any resistance. They found that the Lord was able to defend His people more than could ever be imagined by man in his punt thinking. There is the picture of waters coming in, threatening to flood the people, but the Lord lifts them as a bird escapes from the snare and flies away to safety. There may be the greatest power of the day arrayed against them in men's terms, surrounding them, threatening to come in upon them, but the Lord lifts them above the enemy, and we can look to the same Lord to lift us above every circumstance that may face us in times of trouble. He is greater than our foes.

The final psalm of the triplet reminds us of the security of the believer. Mount Zion is the only mountain that shall not be removed forever, and the people are as secure as the mount on which their city is built. The mountains that surround the city provide a natural defence against the enemy that threatens. They give a picture of security, but this is not enough for the psalmist here. He looks beyond the hills, and sees the Lord. Like Elisha and his servant, he is not content with the hills that offer some defence, but he lifts up his eyes to see the Lord Himself encamping around the people. For this reason the rod of the wicked cannot come in against the people. The Lord defends the upright, and He will not permit circumstances where they are caused to be tempted into sin. The Lord teaches the disciples to pray, Lead us not into temptation. The wicked are judged, but the upright learn the defence of the Lord.  

Where is our help in times of trouble?

Memory Verse: “Our help is in the name of the LORD, who made heaven and earth.”	Psa.124.8

July 18.	Psalm 126:1-128:6
The Deliverance of the Lord.

The note of this triplet now rises to consider the deliverance of the Lord. There is a recognition that the Lord has delivered, but there is an indication that there is more to follow, and yet in all this there is recognition of the need for the Lord to build.

In the first psalm there is what appears to be a contradiction in the two sections. The opening verses look at the deliverance of the Lord from the enemy. There is a picture of a deliverance that is like a dream such as was seen in the days of Hezekiah: they went to bed with the army surrounding the city, they awoke to an army of dead men where the angel of the Lord had struck the men in the night. The prospect of the coming of the Lord is even more dramatic. While the Assyrians may have been cut off overnight, the armies of the enemy when the Lord returns to the earth will be cut off before the eyes of the people. If we are to be raptured into His Presence in a moment, then the enemies will be cut off in a similar fashion when He returns. There is however a prayer for deliverance in the later verses. This is probably a reference to the devastation that the enemy has caused. While it may be that he is cut off, he makes sure that he does not leave without a reminder that he has been there. The Lord Who can destroy the enemy is just as able to replenish the earth that the enemy has marred, and this may well be in view here.

The second psalm is a reminder that, having seen the enemy defeated, and now looking to build up again, the people must remember that we need the Lord to build as much as to defend. While there was opposition, it was not difficult to persuade the people of the need to seek the Lord for deliverance. Now the enemy has retreated, there is a reminder that the Lord must build the house, whether nationally, spiritually, or for the family. No builder can build to withstand if the Lord says Nay. No watchman can wake to warn of the Lord coming. Just as the mighty army found the Lord could destroy them, so the people need to look to Him in every circumstance.

The final psalm speaks of the ultimate blessing as they eat of the fruit of their own labours, as they see the provision that the wife makes for the family, as the children stand as a testimony to the godly upbringing that they have received from their parents. For such people as these there is the promise of blessing, peace and prosperity such as the Lord alone can give. Instead of the fear of being cut off in youth, three is the assurance of living to a good old age and seeing their generations extend. In all things, there is the promise of good and not evil. Let us rest in the enjoyment of our blessings in Christ.

Are we rejoicing in the salvation of God?

Memory Verse: “The LORD hath done great things for us; whereof we are glad.”	Psa. 126.3
July 19.	Psalm 129:1-131:3.
The Hope of the Godly.

This triplet considers the affliction that has repeatedly been encountered by the Lord's people, and the deliverance that they have received from such affliction. It is interesting to see the way in which the experience of the nation is once more seen to be mirrored in the experience of the Lord Himself. Here is a reminder of what the Scripture means when it says that He has “borne our griefs and carried our sorrows”. The pathway of the people of God is noted as one that sets them in conflict with the world. Israel proved it as the psalmist here records. The Lord Himself proved it, sadly mostly from those who were supposed to uphold the ways and teaching of God among the people. The apostles learned the same lesson, and Paul reminds us that it is the expected lot of the godly in every age, II Tim.3.12. The question that ought to be considered in this context is not, as often thought, whether the evidence of persecution means that we have moved into wrong paths, but whether the lack of persecution means that we are compromising with the world. The picture is of increasing affliction. They are seen to suffer here in a way that surpasses the earlier pictures, yet there is the remembrance that the Lord will not fail His people. It may be that men think to set at nought the people of God, but the reality is that they are merely heaping wrath on their own heads. They will be like grass on the housetops, with no means of support, rather ready to die in a moment. None will ever ask for blessing of the Lord to rest on such. They are clearly seen to be unworthy of this, even though the cross reminds us that the Lord Himself asks for them to be forgiven because their sin has led to blindness and ignorance.

The second psalm once more brings the plea of the people to our attention. There is a cry for the Lord to hear, and not to call to remembrance sins that would cause His wrath to fall. While there is a remembrance that sin is to be found, there is also the recall that all are guilty of sin, and if the Lord judged on this basis, then there would be no hope for any. There is the assurance however that the Lord will forgive, and therefore the people may trust in Him and look for His deliverance because He is merciful. There is an earnest looking for the Lord, more than for the morning. This may have two ideas. It may remind us that mercy from the Lord is more important than life, but it may also teach us that it is more certain as well. We may not see the morning, but we shall see the Lord. how we ought to rejoice in this.

The third psalm brings to us the final note of confidence. The psalmist looks back and is able to claim that he has not acted in a haughty way, as though the Lord had to answer, nor has he tried to understand matters that do not concern him, as perhaps trying to reason out the ways of the Lord. He has simply waited and hoped in the Lord, like a child waits for its mother to satisfy its longing. Against this background, there is the certainty that the Lord will hear, and the saints can rest in his promises. Let us grasp this simple lesson. There are many times when circumstances in our life, or in that of others, are such that we may not be able to explain what is happening or why it happens. All that we can do is wait for the Lord to reveal His Will, and rest in the assurance that He is working out His perfect Will.

Are we following the steps of our Lord?

Memory Verse: “Many a time have they afflicted me from my youth: yet they have not prevailed against me.”	Psa.129.2

July 20.	Psalm 132:1-18.
The Promises to David.

This psalm begins with a call to remember David and all his afflictions. Here is the basis of the promises of the Lord to the kingly tribe. The covenant of the Lord was with David, and hence there is a call now for the Lord to act as He had promised to David in the past. If this was the basis of a plea in the past, how we ought to rejoice that we can call to mind far greater affliction than David on the part of One Who had far less reason to suffer, and yet He suffered far more, and brought about a far greater deliverance than David ever obtained.

The basis of the plea of David is that he had set his heart to find a place of rest for the tabernacle of the Lord. The background to this appears to be that the ark had never been brought up to Jerusalem after the time when it was captured by the Philistines. For over forty years it had been left away from its proper place, and how David sought to ensure that it was restored to its rightful place at the centre of the nation's worship. For many years, a form of worship had been engaged in which had lost sight of the true centre of gathering for the people, and David desired to put this right as soon as the opportunity arose. The language used shows that David saw this as the first priority in his life, and it raises the challenge for our hearts as to where we place the Lord in our thoughts. It is easy to become occupied even with the legitimate service of the Lord, and to lose sight of Him as our Centre for life. It is interesting to compare this with the events surrounding the cross when the Jewish rulers had allowed ritual to take the place of true worship.

The search is made, the ark is found, the call goes up for the Lord to enter into His rest, for the priests to be clothed with righteousness, and for the saints to shout for joy. It is interesting to see the way in which the Strength of the Lord is given first place, the character of the people next, and the joy of the people third place. This is simply because the Strength of the Lord is our only security. We rely on Him for all that we have and are. His character demands that we live in a right way before Him, and therefore to know the blessing of the Lord in our experience, there is a need to develop a right character. The fruit of this is the joy of the Lord that cannot be removed by men.

The promises of the Lord to David are now claimed. How interesting that the appeal first of all was to the affliction of David, then to the promises which he received. There is a recall of the fact that the Lord had promised that his seed would continue on the throne, and that Zion would be the place where His Name was set. This would be seen in the abundance of the provision of the Lord for His people in that day. There is a glorious contrast between the enemies clothed in shame, and the Lord's people, David particularly flourishing. There is doubtless here as reference forward to the Coming of the Lord, and the glory of His reign.

Do we provide a dwelling place for the Lord?

Memory Verse: “For the LORD hath chosen Zion; he hath desired it for his habitation.”	Psa.132.13
July 21.	Psalm 133:1-134:3.
The Blessing of Unity.

These last two songs of degrees remind us of the prospect for the people of the Lord. It begins with the picture of unity, and the thought of surveying the unity that the Lord can create among the people. It may well be that this has in view the unity that David brought to the people after the division and destruction that characterised the days of Saul and the judges before him. The idea of good is that which is agreeable to those who see, the idea of pleasant is more that of a musical sound. It is perhaps the thought of harmony. The place of the psalm is significant. It is when the Lord has been given His rightful place among the people. Men today are crying out for unity, but they refuse to seek the only foundation for unity. How sad that men today are returning to the days of Nimrod, when they thought that they could build a city and a tower to reach to heaven. In contrast, the Lord offers a unity that the Holy Spirit creates for the glory of His Name.

Two descriptions are given of the unity. The first is the ointment that ran down Aaron's beard. Here is the holy anointing oil with which the kings and priests were anointed. It is that which marked a man out as the representative of God among the people. This again is significant because Aaron is a picture of the Lord as great high priest, and there is once more the picture of the Lord in His rightful place among His people. The second description is that of the dew of Hermon that descended on the mountains of Zion. Here we see the thought of the everlasting blessing that the Lord has commanded upon His people. Let us never doubt the fact that the Lord will fulfil His promise to His people. Here it is Israel in view, but there is also the reminder that we too, may claim the assurance of the blessing of the Lord if we are true to his Word, and seek for His blessing upon our service in His Name. The fulness of blessing is seen to be life for evermore. Here is the promise of what the Lord will give. It anticipates the kingdom. We have come into the good of everlasting life through our Lord Jesus Christ, and all who seek Him in truth will share that blessing, whether as us today in a heavenly sphere, or as many in a later day, who only hear the call of the Lord after the Church is taken, and for them there will be  a parallel blessing, but upon the earth. They will enter into the joy of the Lord, and serve Him upon the earth.

Against the background of the first psalm, the call goes up to praise the Lord at all times. The call is directed to the servants of the Lord Who stand in the house of the Lord by night. Here we see those who defend the Name of the Lord in times of difficulty. There is a spiritual sense in which this applies to us because we are seen in the New Testament to be labouring in the night, looking for the dawn of the day. It is easy to become discouraged, and wonder what the purpose of our service is. There seem to be none who take note of what the Lord would warn, and we appear to be serving in the darkness where none can see. The Lord takes knowledge, and He calls on us to lift up our hearts to Him, to bless Him for His works towards the sons of men. Let us take courage from the assurance that He is the Lord Who made heaven and earth, and He will work all things according to the good pleasure of His will.

Are we marked by continual praise?

Memory Verse: “Thy name, O LORD, endureth for ever; and thy memorial, O LORD, throughout all generations.”	Psa.134.13

July 22.	Psalm 135:1-21.
The Greatness of God.

The call goes out for the Lord to be praised. His Name, speaking of His character tells of the reason for Him being praised. It is His servants who are called to praise Him, once more reminding us that His service is not grievous. There is no thought that His servants will ever think that He is a harsh taskmaster. It may be that there are those who only profess to be His servants who will find it grievous to try to keep His Word because it is contrary to human nature. Let us seek to walk in the Will of the Lord and find the joy of fellowship. These servants are found in the house of the Lord and in His courts. Here is the place of true perspective that causes us to appreciate true values.

The next verses remind us of the goodness of the Lord. Let us never forget that He knows all things, and while it may appear that circumstances are not as we would hope, they are planned on His part for the good of His people. It is based upon His choice of Israel and Jacob for His own people. Let us never forget that our blessings are secured because they are based upon the Lord's promises, not our goodness.

There is a reminder that our God is great, above all gods. He does all that the Lord is pleased to do. He is seen to be Sovereign over seas and deep places, using lightnings and wind to accomplish His purpose. His greatness extends to the powers of men, as the overthrow of Egypt is remembered once more. The sad feature is that the history of Israel is marked by so little success in the light of the promises of the Lord. Let us challenge our hearts as to how much we know of the overcoming power of the Lord in our lives. It is relatively easy in early days, with the flush of youthful enthusiasm to make a good start. The difficulty is the continuation in the face of increasing opposition with the same zeal as in early days.

The assurance is given that the Lord's Name will endure for ever. While the Names of men might rise and fall. Men who once were thought as great are later despised, but the glory of the Lord can never be lessened. He is sure to fulfil His purpose in all that He sets out to do.

The contrast is drawn with the idols of men. Here is the contrast between the living God and the dead idols of men. The One gives life, the other is made from dead wood or stone. Once more, the character of those who worship idols is seen to be like the idols who are worshipped.

The summary is a call for all to join in blessing the Lord. The nation, the house of the priest, the Levites, all who fear the Lord are all called. Zion is once more seen as the centre from which praise emanates.

Are we marked by consistent praise to the Lord?

Memory Verse: “Praise the LORD; for the LORD is good: sing praises unto his name; for it is pleasant.”	Psa.135.3

July 23.	Psalm 136:1-26.
Everlasting Mercy.

This psalm is notable for the repeated reference to the mercy of the Lord enduring forever. There is in this the realisation that the many examples of the might and power of the Lord that marked the history of the people is all the result of mercy, not of any merit of the people.

The first reason for thanksgiving is that the Lord is good. Here once more is the character of God as One Who is good, and always does what is best for His people, as well as being a great God Who is over all gods, a Lord over all lords, and One Who performs great wonders. Here we see a general description of the glories of our God, all of which give reason for thanksgiving, as they are the evidence of His mercy. The history of Israel is such that there is abundant evidence of the mercy of God despite repeated failure on the part of the people who were called by His Name but consistently failed to live according to their profession.

The evidence of the mercy of God is traced back from creation, through the deliverance of His people from the bondage of Egypt right up to the granting of the inheritance that He had prepared for them. Once more, it is sad to reflect on the absence of any detailed record for much of their history. We see here the true evidence of mercy in that the greatness and goodness of God is set against many wasted years where the people failed utterly to merit the favour of God.

As to creation, then the earth is seen to be raised out of the waters. It is interesting to see the way in which the Word of God is proved to be greater than the wisdom of men. Men have made many suggestions as to the meaning of these words, yet the simple fact is that if the ice melted, the earth would quickly flood. Even a slight change in temperature is enough to cause most of the earth's surface to be flooded, yet men thought such words as these were foolishness. How good to remember that we may always trust the Word of God to be more reliable than the theories of men.

The power of God to deliver from Egypt with mighty wonders is seen leading them on to the inheritance that He had prepared for them. Once more, there is the mercy implicit in this. The people were delivered when they cried although the Lord knew that they would soon desire the bondage of Egypt to the pathway of obedience to His Word. No mention is made of the lost thirty-eight years of wandering. The power to overthrow Egypt and the mighty kings according to His mercy is remembered but the murmurings and sins of the people are passed over. Here is mercy, and it should encourage our hearts. Even in the matter of the heritage, it may well be that the only time that Israel enjoyed their inheritance to any extent was in the reign of Solomon, yet the centuries form Moses to Solomon are passed over despite the fact that between Joshua and David there was little for the pleasure of God.

The mercy of the Lord is seen in His remembrance of the lowly, His deliverance from the enemies, and His feeding of all flesh. Well may the cry go up to give thanks to the God of Heaven.

Do we acknowledge the mercy of the Lord?

Memory Verse: “O give thanks unto the LORD; for he is good: for his mercy endureth for ever.”		Psa. 136.1
July 24.	Psalm 137:1-9.
Captivity in Babylon.

This psalm is clearly set against the background of the captivity. It is a sad dirge as the people mourn their plight. How sad to consider the captivity of the people of the Lord as the enemy has been sent in to bring them into bondage as a result of their sin.

The scene begins with the people sitting down by the rivers to mourn. The rivers of Babylon would be the Tigris and Euphrates. Here is the greatest city of the day, and the rivers that formed the basis of the Fertile Crescent whereby there was a good measure of fertility in a place that ought to be barren. The people fail to be impressed by this. Thy consider whence they have come, and they mourn, their harps hanging on the willows, put away because the best of earth can never bring a song to the lips of those who have tasted of the blessings of Heaven.

The people call upon them for a song. Perhaps it is that there is a mocking here, perhaps there is a genuine desire to hear what brings joy to the people who mourn in this way, perhaps there is a true desire to make the people 'feel at home'. Whatever the background, the reality is that there is nothing to bring a song, there is no reason for singing in such a place.

The response of the people is that they must remember Jerusalem. Here is the place that the Lord has chosen for His own, the place that He has set apart for His people. Unless they can dwell where the Lord is, they cannot enter into the joys that He has prepared for them. Let us ask ourselves whether we can find satisfaction and joy in the place where men find their pleasure. As far as the world is concerned, Babylon is a centre of all that man could desire - commerce, society, pleasure, and religion all found a centre there, but for the child of God, there was nothing because the Lord was not there. The desire of the people is seen to be that Jerusalem deserves a place in their estimation that is far above anything that men could ever hold dear. Once more, we might ask ourselves concerning the place where the Lord has set His Name today. There is a tendency to think that there is no harm in associating with any who profess to follow the Lord, and that we can have fellowship with those things that are contrary to the Scriptures. Such is a denial of the Lord Himself and all that He has chosen for Himself.

There is in view of this a remembrance of the children of Edom who called for the city to be raised to the ground. Nothing would please the man of the flesh more than to see the place of the Name destroyed, but the Old Testament History confirms what Paul writes to those at Corinth - any who destroy the temple of God face destruction themselves. Edom is marked from first to last by a refusal to value the Name and Word of God, and they receive the due reward for their actions, Babylon likewise will see joy in those who destroy it.

What does the place where the Lord has set His Name mean to us?

Memory Verse: “If I forget thee, O Jerusalem, let my right hand forget her cunning.”	Psa.137.5

July 25.	Psalm 138:1-8.
Whole-hearted Praise.

While this is a psalm of David, it is interesting to see the way in which it follows the theme of the previous psalm. Whereas there has been the picture of the sorrow that stops the songs of Zion from being sung, there is now the assurance that, even in the midst of idolatry, there is only praise to the Lord that will occupy David. This may be a reference to the time when David was forced to flee from Saul and to remain among the Philistines. It is good to see that, despite other evidence of failure on the part of David at that time, he never loses sight of the fact that the Lord is the One Sovereign God, and the idols are of no consequence. The Lord is to be praised before the idols that appear to surround David at this time, he remembers the temple, the place where the Lord has set His Name. Let us take care that whatever our circumstances, or our companions, we always give the Lord His rightful place. There is additionally the recognition that loving-kindness, truth and the Word of the Lord are all seen for the glory of His Name and the benefit of His people. In particular, David speaks of His Word being magnified above all His Name. Here is the reminder that the Word of the Lord must stand fast. Whatever we may think of the Lord, whatever character we may think to be His, we can be certain that what He has said will be performed.

This is expanded to see the way in which the Lord has heard the cry when in need, He has given strength when there was fainting; there is the reason for thanksgiving on the part of the kings. How good for us to remember that the Lord is greater than all men, and all will be caused to own His authority and sing His praise. How we ought to consider the true values. We are tempted to take account of the effect of standing in the face of opposition, and there is an idea that we ought not to be too open in our confession, but there ought to be the realisation expressed by David here that the Lord is greater, and we ought to allow the fear of the Lord to govern our conduct rather than the fear of man.

There is a further reminder that the Lord takes note of the lowly. How good for us to see the contrast in the way of the Lord. He sees and takes full knowledge of those who humbly desire to fulfil His will. There is none who is too insignificant for Him, but there is the danger that pride will rob us of the enjoyment of fellowship with Him. "He sees the proud afar off" is a reminder that He will disown pride on every occasion. It is interesting to note the history of David himself. For all the many favours that Israel received for his sake, and for the mercy that he obtained in the face of sin, it is notable that the occasion when pride marked him was the occasion that brought wrath upon the people. The Lord must put away pride, and receive all the glory for Himself. As long as we walk in humility, then we shall have the assurance that the Lord will revive, and deliver from the enemy. He will complete His work, we may fail, but He cannot fail to perform all that He has said. Let us take courage, and go on in the strength that such assurance gives.

Are we marked by humility or pride?

Memory Verse: “Though the LORD be high, yet hath he respect unto the lowly: but the proud he knoweth afar off.”	Psa.138.6

 July 26.	Psalm 139:1-24.
The Knowledge of the Lord.

This psalm brings before us one of the most beautiful pictures of the knowledge of the Lord in the whole of Scripture. The opening verses remind us of the extent of His knowledge as it reaches to every part of our life. How well we do to recall all that He is watching. It has a double effect. Firstly, it is a challenge to our hearts in every circumstance, reminding us that we are never outside of His vision, and therefore we ought to conduct ourselves in a way that is consistent with the knowledge of His presence. Secondly, it has the assurance for our hearts that we can never be in a position where He is not taking knowledge, and therefore whatever men may heap upon us, the Lord takes account for a reward in due time. We ought to be cheered to know that One Whose knowledge is so great is taking knowledge for our benefit.

If the knowledge of the Lord knows our every circumstance, then it knows every place as well. From heaven to hell, or to the uttermost parts of the earth, the hand of the Lord is upon us to lead us. While the earlier verses may have a double effect, these have only one. The Lord is taking knowledge and leading us according to His perfect knowledge of our circumstances. The next verses however contain the challenge of this knowledge. Light and darkness are the same to Him. We cannot think that we can ever hide our actions from Him. He will see and we must therefore watch at all times.

The knowledge of the Lord is next seen in relation to our past. He knew us even while we were in the womb. He took note of all our members while they were forming before our birth and indeed when they were not even forming, as well as throughout our life. Against this background there is the thought of the preciousness of the thoughts of the Lord to us. They go beyond what we could ever think. As we consider this, it is particularly true of the believer, but it is also true of the unbeliever. Eternity will reveal how much the Lord has guided the steps to allow the opportunity to hear the Word of the Lord in some way, and to respond to His mercy. How sad to recall that any who pass out of life unsaved stand before God without excuse.

The assurance with which the psalm ends is that the Lord is Sovereign and therefore His people can go on in the assurance that He will deliver from their enemies. There is however the prayer for the Lord to search out the heart and try us to reveal our true condition before Him. We can never be led in right paths, or know the confidence that David expresses here unless we have first allowed the Lord to prove us. The knowledge of the Lord and His Presence is a fearful thing for those who live in sin, but for the one who rests in the promises of God and opens himself to His searching eye, it is the most comforting fact in life. It is the assurance of everlasting life.

Are we encouraged or frightened by the knowledge of God?

Memory Verse: “Search me, O God, and know my heart: try me, and know my thoughts:”	Psa.139.23

July 27.	Psalm 140:1-13.
Deliverance from Evil.

This psalm is the last of the psalms to the Chief Musician. Here is perhaps the final psalm that would bring us to consider the Lord and His thoughts as He moved through this scene of sin and rebellion against God. The prayer for deliverance is from evil and violence. Here we see two words that cover the most general forms of sin. Evil is a general word for what is bad, whether is be in the sense of having gone bad, or of that which is not right. It has in view those who are not deliberately bad. In contrast, the idea of violent has the sense of deliberate evil, whether in the sense of violence as we know it physically, or in the sense of falsehood and false dealings which bring harm in other ways on a person. In this way we see that there is opposition to the child of God from every type of person in the world. They are seen to be devising harm at all times, gathering together for war, using tongues as an adder uses poison.

The lawless and the proud come into view as well. Here we see other forms of evil that are frequently seen. The lawless speaks of those who deliberately flout the law of God. It is the idea of anarchy in view here, not simply ignorant or ignoring, but refusing and rebelling against God. The proud speaks of those who allow thoughts of their own importance to give a distorted view of values that then causes others to be despised when they ought to be honoured. They again are seen to indulge in deliberate sin. 

In contrast to such men, David speaks of the security and salvation that he receives from the Lord. Humanly speaking, if we are surrounded by men who are set on violence, wrong, deceit and treachery, there is little that we can do to defend ourselves continually. How good to know the same assurance as David, that the Lord will defend, He will save, He will cover the head. This speaks of the defence from those who would try with sheer force to break the skull. All forms of evil will be prevented by the Lord. He is able to defend His own from every attack. Let us take comfort from this. We may not even see the enemy, but the Lord sees the enemy, and knows their schemes. If the previous psalm has brought us to the comfort that the Lord knows our path, then this psalm gives us comfort from the fact that the Lord knows the path of the lawless, and He will stop them in their tracks.

The end of such men is seen in a very solemn way. How sad to think of the terror that must come upon such men as they realise where their actions have led. They see their actions coming back on their own head, they find themselves brought to face the burning coals that they thought to heap upon others. The evil tongue will rise up against them, and they will suffer the violence that they think to heap on others.

In contrast to such men, there is a glorious assurance that the Lord maintains the cause of the afflicted and the poor. How good to see that those who suffer will receive a reward from His hand. Men set at nought, but the Lord exalts. The righteous and the upright alike are called to give thanks and enjoy the Presence of the Lord, a place that would bring fear for those who were their enemies.

Are we resting in the assurance that the Lord will maintain our cause?

Memory Verse: “I know that the LORD will maintain the cause of the afflicted, and the right of the poor.”	Psalm 140.12
July 28.	Psalm 141:1-10.
Preservation from Temptation.

This psalm contains another prayer of David for preservation. On this occasion it is not for preservation from evil men so much as from the temptation to sin. How we need to remember that, while we need to be preserved from enemies outside of ourselves, we need to be preserved from the sin which is at work in us as well. It is easy for us to dismiss our own failings as being that which is natural, what we need is the spirit of David here as he realises that he needs the Lord to preserve from this as well.

There is a cry to the Lord, an intense plea for the Lord to hear him. It is interesting to see the desire of David for his prayer to be as incense, and as the evening sacrifice. In Acts 3, Peter and John go up to the temple at the hour of prayer, which equates to the hour of evening sacrifice. Israel frequently lost sight of the fact that the offerings and sacrifice were intended to be the expression of the heart of worship and prayer that should have characterised the Lord's people. The same can be true today. We may make requests of the Lord, but we ought to ask whether what we ask is consistent with what we profess by our lives. It is as easy to utter words of prayer that mean no more than the ritual of Israel's sacrifices. Let us search our hearts as to the true thoughts of our hearts.

If the cry is made for prayer to be accepted, then there is a plea too for deliverance of sins of words or actions. To this end, the Lord is asked to set a watch on the mouth, to keep the heart from sin, and to preserve from the influence and deceptions of men who practise such things

In contrast to the desire to be delivered from evil, there is the recognition that if a righteous man should reprove or even smite, it would be a kindness to him. Let us ask whether we could honestly make such a claim. We might appreciate what David meant, we might see examples of being preserved by a rebuke at the right time, but it is still not easy to take at the time.

Once more, there is evidence of oppression, bones scattered at the grave's mouth as wood being chopped down. Here we see the refusal of these evil men to give place to those who are faithful to the Word of God, but God the Lord is the confidence of His people. He will not leave His own, He will cause the deceivers to be ensnared in their own deceit. how often we see the same principle repeated throughout Scripture. Paul warns the Corinthians of the danger of following the paths of worldly wisdom as this will lead to the snare that men fall into. The only safe pathway for the child of God is that of simple obedience to the Word of God without taking thought for what the wisdom of the world would do in the same circumstances.

Are we open to righteous reprove?

Memory Verse: “But mine eyes are unto thee, O GOD the Lord: in thee is my trust; leave not my soul destitute.”	Psalm 141.8
July 29.	Psalm 142:1-7.
The Cry from the Cave.

This psalm is the last of the Maschil psalms, and it is interesting in that the title of the psalm shows it to be one of the psalms from the earlier parts of David's life, in the time when he hid in the cave of Adullam from the face of Saul. While we cannot tell with the majority of the psalms, there is much in common here with many of the psalms which have come before this, and it may be that, why it is set at the end of the book is because it gives a clear indication of the character of David from earliest days. It is not a case that David acted in this way at one time, it is an indication of the whole basis of David's walk, and the reason why the Lord looked on him for good at the first, and why He continued with him right to the end. Let us ask whether we have been faithful throughout our life. It is easy to profess at first, but as the opposition increases, we need to ask whether we are as ready to continue, or whether we find excuses for not continuing in the way that we began.

The psalm shows the approach of David, cry and supplication show an intensity in the prayer of David. We may make request, but do we come in a way that shows in which we are in earnest. In addition, there is the manner of his request, he poured out his complaint, and showed his trouble before Him. The idea here is once more that there is an earnest request, but it is made by simply outlining the circumstances and waiting for the Lord to act. We do well to learn from this. Too often we may tell the Lord what we intend to do, and ask for His blessing. Let us take more time to open our concerns to Him, and leave Him to answer them in His way.

There is recognition that the Lord knows the path. This is important. It is easy for us to pray in a way that suggests that the Lord does not know our circumstances. Once more, it leads to us telling the Lord what to do rather than waiting on Him. Prayer should be an expression of our waiting for the Lord. When circumstances are beyond us for whatever reason the Lord knows and overrules. Two specific circumstances are noted here, the one is when the resources of the individual have been exhausted, the second when the enemies are determined to overthrow by whatever means they can find. How we ought to be encouraged to go on with the Lord.

Against this background, there is the remembrance that there was only One on whom David could rely. There was no help from men. Wherever he looked, he found none to stand by him. Perhaps we might think of those who joined to him at the cave, but these were generally outlaws, not any who could influence the king's mind. Even Jonathan would not leave his father despite his pleas from within the palace.

The reason for desiring the Lord's help is fourfold. Firstly, there is the assurance that the Lord will not fail as men do, secondly, there is the lowliness of David, and thirdly, there is the recognition of helplessness apart from the Lord. Here is a further example of the prayer that the Lord takes pleasure in. He sees the heart exercised in dependence upon Himself. The fourth reason is the desire of David to praise the Lord, and to see the righteous encouraged. How good to know that the Lord will deal bountifully with all who put their trust in Him.

Where do we look in times of trouble?

Memory Verse: “I cried unto thee, O LORD: I said, Thou art my refuge and my portion in the land of the living.”	Psalm 142.5

July 30.	Psalm 143:1-12.
Plea for Deliverance.

David here pleads for the Lord to come and deliver him. It is interesting to see that there is a recognition of the fact that he is not without sin, and hence the request that the Lord should not judge, and the thought that none will ever be justified in His sight. How good for us to see once more that we can never come to lay claim to the favour of the Lord on any basis other than that of mercy. It is easy to think that no flesh shall be justified in His sight, but it is more difficult to allow the truth to enter into our hearts and to confess sincerely as David does here.

The background once more is that David is left to live as a dead man in darkness. Whether this is the time when David fled from Saul, and he was found to flee from place to place, finally leaving the coasts of Israel for the land of the Philistines where he lives by deception for a time until the death of Saul.

The next verse gives us the contrast between the distress as the soul is overwhelmed within him, and the remembrance of the past. How sad to think of what Israel lost because they never allowed David to have the place that belonged to him. Firstly Saul, then Absalom are found to stir up trouble, and there are years of strife rather than the peace that could have been enjoyed. The remembrance of the Lord should bring comfort however. It may be that there is trouble, but there is always the remembrance that the Lord is the One Who can prepare a table in the midst of enemies, this is the encouragement that David would draw as he thought of the Lord at the time of his distress. He is able to reach out his hands to receive mercy from the Lord. He may know the thirst of separation from fellowship with the Lord, but he still knows that he can look to Him for mercy.

There is a plea for the Lord to deliver speedily, as David finds himself to be on the verge of death. As he says in another place to Jonathan, there is only a step between him and death. How good to see the way in which David learned the power of the Lord to deliver from circumstances such as this. His rust did not waver. He may have wondered why he should suffer as he did, but he still has the assurance that the way of God is perfect.

There is a call for the Lord to teach him to do His Will. Here is a reminder that the flesh will never naturally do that which is for the pleasure of God. It is only when He touches the heart that desires for Him and His will are created. Against this background, there is the final plea for the Lord to deliver and revive. Here is the power of the Lord to defend His own, and to save from whatever enemy may oppress.

What is our prayer in a time of trouble?

Memory Verse: “Teach me to do thy will; for thou art my God: thy spirit is good; lead me into the land of uprightness.”	Psalm 143.10
July 31.	Psalm 144:1-15.
The Blessedness of the Lord.

David here recounts the reasons for blessing the Lord. The picture is vastly different to the previous psalm, and yet it serves a reminder of the readiness of David to praise as well as to pray. It is easy for us to remember the Lord in times of trouble, and to call upon Him, but we need to recall as well that the Lord should be praised and thanked as much as to be asked for what we need. A consideration of the psalms, and the way in which David prays, teaches us that prayer is very much a case of bring matters to the Lord and leaving them with Him, there is not an example of a request that demands something of the Lord.

David commences this psalm with a consideration of what the Lord is to him. The pictures are familiar as we see the strength or Rock, the Teacher, the Good, the Fortress, the High-tower, and the Deliverer and Overcomer. How we ought to bear this in mind as we face up to troubles as much as when we are in pleasant circumstances. We can rest in absolute trust knowing that the Lord is over all, and His Will is perfect and must be accomplished. Nothing can prevent Him from seeing His purpose fulfilled.

Against the background of the greatness of the Lord, there is question as to why the Lord should take knowledge of man. Here is something which ought to cause us to praise the Lord. While He might have made man with no will of his own simply to do as He pleased, God desires that there should be a people like His Son who will desire to live for His pleasure. Puny man, full of sin, subject to death and decay, is the object of the mercy of the Lord,. Let us always remember our true condition before Him.

There is a plea for the Lord to show His mighty power, to deliver from the enemies who surround, who are marked by vanity and falsehood. Here we see the true picture of the world in which we live. The vanity reminds us of that which may make a show, but has no substance whether by design or by weakness, the falsehood reminds us of that which is a deliberate lie chosen to deceive all who are ready to turn from the Lord. The character is never more clearly seen than in those who are recorded in Revelation as "they which dwell upon the earth". These are the men of the world who cannot lift their hearts above what is seen. Let us never forget that reality is found in the unseen.

Two reasons are found for the plea for deliverance. The first is that there will be a new song for the Lord. How good when every evidence of the Lord dealing with us is the cause of a song of praise. We ought to be marked by a readiness to praise at all times. The second is that there is a consistent testimony to the Lord from His people, with the children growing up to continue the testimony. Here we see the double fruit, lips and lives joining to show the praise of the Lord Who has saved us from our distresses. This, in turn, leads on to a great blessing as the Lord pours out His abundant blessing on the people.

Where is our confidence?

Memory Verse: “My goodness, and my fortress; my high tower, and my deliverer; my shield, and he in whom I trust; who subdueth my people under me.”	Psalm 144.2

August 1.	Psalm 145:1-21.
The Greatness of the Lord.

The greatness of the Lord is seen here first of all in the consistent praise that ascends to Him. How we ought to challenge our hearts as to whether we, who have far greater reason to utter such words than David, could truly take these thoughts on our lips. The psalms have brought to us a picture of the way in which David never loses sight of the Lord in all his trials, and always joins praise and thanksgiving to prayer, which still has in view the honour of the Lord as well as the deliverance of the servant. Here there is unending and daily praise. How good to see the contrast. It may be that some will offer praise intermittently, but throughout the whole life, others may be taken up with praise daily for a time, but then fall away. David here reminds us that praise should be regular and continual.

The reasons for praise are considered next. The first, and fundamental reason, is that the Lord is great, and worthy of great praise, such that if all creation should join, and try to search out His greatness, it would fail miserably. How we ought to consider this. We can all think of different reasons for praise, yet the reality is that the greatness of the Lord is such that even eternity is too short for us to utter all His greatness. He is infinite in every way, and His greatness is infinite as much as any other attribute of His is infinite. His greatness is seen in His works, His majesty, His actions, His goodness, His righteousness, His grace, His compassion, His mercy. As we think of this, there are some of these attributes that we can readily associate with the natural idea of greatness, but some do not fit in so easily. The idea of greatness here is that of surpassing others. How we rejoice to know that in everything that is good in the broadest sense, our Lord surpasses all others by far. 

It is good to remember that as the Lord takes knowledge of us, He is not concerned with mighty deeds alone, but He is looking for every aspect of character. How it should encourage those who feel that they cannot offer much by way of service as far as men are concerned. It is all too often the case that those who appear to be something are guilty of falling far short of what they might be, while many who are neglected by the world and even the saints are living in a way that will receive public praise of God in a day to come.

The extent of the praise is considered next. It is seen to be the subject of speech for all who have learned to know the Lord. It will fill the whole creation forever, as the everlasting kingdom is set up. It is seen to reach out to the lowly, and those who fall. There is none greater than He, but there is none too small for Him to miss. How our hearts should rejoice at this, as also at the thought that the Lord will give all that is needed. There is no need but He takes knowledge and meets it in His way for His glory. He is near all who wait on Him, to deliver them from every form of trouble, but He destroys those who set themselves in a path of sin. The child of God has every reason to look with grateful hearts to the Lord, and offer praise to Him. All flesh, indeed, all creation, will yet join to sound that note of praise of which He is worthy.

Do we give the Lord the praise that is due to His Name?

Memory Verse: “Great is the LORD, and greatly to be praised; and his greatness is unsearchable.”	Psa.145.3

August 2.	Psalm 146:1-10.
The Lord the Helper.

The last five psalms all begin with the call to praise the Lord. There are a variety of expressions linked with the call. This first psalm of the five has as its basic thought the Lord as the Helper and Deliverer of His people. As with the previous psalm, there is the confident note that the praise will not cease as long as there is life. How we ought to rejoice in the knowledge that our Lord is worthy of such praise. 

The psalmist shows that the Lord is worthy of more trust than the princes. He is greater than the greatest of men. All are subject to death. Indeed, while it is not expressly stated here, the implication is present that the Lord is the One Who can take away the breath of all at His will, and their intentions will vanish. We need care here to realise that, when the psalmist speaks of their thoughts perishing, he is not suggesting that there is no existence, but rather that there is utter helplessness for the sinner. The moment any passes into eternity, every purpose that they might have will vanish, and they will be left to suffer the pains of death, as described by the Lord in Luke 16, and all hope of deliverance is gone. In contrast, the One Who trusts in the God of Jacob knows the deliverance of the Lord, whether in life, to save from dying, or in death where there was the assurance of Abraham's bosom, or for us today, the very presence of Christ Himself. How interesting that it is the God of Jacob here. This is a reminder to our hearts that there is a rest for all who trust irrespective of the past. Jacob was marked by deceit and selfishness, but he received mercy because his heart was set on the Lord, he desired the promises and blessing of the Lord, even if he set about obtaining them in the wrong way. How thankful we ought to be that the Lord looks on the heart, and does not reward us according to our deeds.

The extent of the deliverance of the Lord is seen, as He is seen to be more than a match for any circumstance that we might face in life. It does not matter how low we may be brought as far as our circumstances are concerned, there is One Who has been lower than we can ever go, and Who now waits with His arms underneath. It is humbling to recall that He is the One Who is greater than the greatest, yet He became lower than the lowest. Hunger, imprisonment, blindness, oppressed, righteous, strangers, fatherless and widows alike can all prove that there is One Who is able to make Himself more to them than they have ever lost. He is the absolute Sovereign Who reigns in every circumstance through which we pass, who measures it with His hand, and ensures that we are not overcome by the trial.

Are we marked by trust in the Lord?

Memory Verse: “While I live will I praise the LORD: I will sing praises unto my God while I have any being.”	Psa.146.2

August 3.	Psalm 147:1-20.
The Lord of Peace.
Once more, there is a call to praise the Lord, but this time it is based on the Lord as the One Who gathers the people together and gives peace. However, it is seen first of all to be good, pleasant and comely. Here we see the way in which the praise of the Lord is seen to be all that could be desired. How we ought to realise that occupation with the Lord is time well spent, as it will only bring to our hearts all that is for our good. The reasons for this are clearly seen, as there is the remembrance of the way in which the Lord builds, gathers, binds, and heals. How we ought to rejoice in the goodness of our Lord. 

He is the One Who will build up. The flesh finds it easy to pull down what others try to build, often the result of pride that refuses to accept that another can do as well as or better than self. In contrast, the Lord will only seek the good of His own, and of men in general if only they realised it. He is never deliberately destructive.

He is the One Who gathers. Jacob spoke of the One to Whom the people would gather, and here it is seen to include even those who seem to be afar off from Him. How good that none can wander beyond His eye.

The healing and binding up remind us of the One Who will always restore, in contrast to the injury that men inflict upon each other.

The greatness of the Lord is seen in the way in which He keeps a count of the stars, knowing each by name. No part of His creation, however far flung it may be, can move without His knowledge. There is no limit to what He knows, and He will always use His knowledge for blessing. The meek and the wicked are seen in relation to this. The meek are those who simply wait on the Lord, and allow Him to uphold their cause, the wicked rather chose to try to achieve their own ends with no thought for others at all. The Lord is seen in His mercy towards those that fear Him. He gives clouds and rain to refresh the earth and cause growth. He feeds the beasts and even the unclean. He takes no account of that in which men put their trust, but rather He delights to uplift the lowly. His actions are seen as He uses creation for the benefit of those who trust and for the destruction of those who refuse to bow to His Word. His Word is obeyed instantly in every part of creation. There is encouragement here for those who trust in Him as this assures us that He can move in a moment to reverse the seeming triumph of the wicked.

For Israel as for us, there is more reason to praise in that He has chosen to pour a special blessing upon those whom He chooses to call His own. How we ought to rejoice in every thought of Him.

Do our hearts swell up with praise for the Lord and His greatness?

Memory Verse: “The LORD taketh pleasure in them that fear him, in those that hope in his mercy.”	Psa.147.11

August 4.	Psalm 148:1-14.
The Praise of Creation.

As the psalms draw to a close, the call for praise is extended to creation, to the saints and finally to the universe. This psalm brings us to consider the call as it reaches out to creation. It is interesting to see the way in which the cause for praise is based upon the greatness of God. It is sad to reflect upon the fact that the majority of religious people even may see the reason to praise God, and yet have no experience of Him in their lives. While there is much reason for praise, it is lacking in the warmth that comes form a personal knowledge of God. It is even more sad to reflect upon the day that is coming when all creation will join in the note of praise to God, but then it will be too late for mercy. Even the greatest enemies of God will see the Lord coming in power and great glory as Son of Man, and will bow both knees to Him, and confess His greatness, but only to hear His solemn word, Depart.

The praise of the Lord here is seen to commence from the heavens. It is no surprise to see that the praise of the Lord starts from those who are nearest to Him. Our privilege is seen in that even those who are constantly at His bidding will never know Him in the way that we are privileged to do by faith.

The works of His hands, from the heights to the depths, angels and the hosts of heaven as well, are called to praise on the basis that they were created by Him. The waters are established in their place, indeed all are set in order by Him. It is interesting in this context to consider that the angels whom we consider to be so privileged are seen alongside the sun, moon, stars and waters as those created for a purpose by the Lord.

The earth is considered next, and once more there is the call for the praise of the Lord to rise up. If the heavens utter the praise of the Lord, then the earth too must show Him out. Here is the reminder of the folly of those who think to suggest that any have an excuse for not knowing the Lord. He is revealed in the heavens and on the earth by His mighty acts in creatorial power. He sets all in place as they were to be simply His agents to provide what He desires, whether for blessing or judgment upon the world.

Mankind at every level is called to join the praise of the Lord. How we rejoice to know that day will come when this note shall sound. Even today, we have the assurance that there is none who can deny the Lord His claims. Whether princes, judges, or the lowest of mankind, all are subject to His control, and none can move apart from His bidding.

While all are called to give praise to the Lord, there is the call for praise on the basis that the Lord Who can overthrow the mighty is equally ready to exalt His people. How we ought to rejoice in the word, If God be for us who can be against us?

Do we appreciate the greatness of our Lord?

Memory Verse: “Let them praise the name of the LORD: for his name alone is excellent; his glory is above the earth and heaven.”	Psa. 148.13

August 5.	Psalm 149:1-150:6.
The Joyful Song of the Redeemed.

The first of these final two psalms brings to us the new song, once more showing the additional joy that the redeemed have in the personal knowledge of the Lord as Redeemer as well as Creator. How our hearts ought to thrill with the immense privilege of our calling in Christ. How we should rejoice to consider that the Lord has set His love upon us and so will order all things for our good. We have a position that far exceeds that which was known by any of creation, or by Adam. We are called to walk in a fellowship that cannot be broken by sin. It may be that sin will bring a cloud between, but the cloud will be displaced by the confession of sin.

The picture is seen of the way in which the Lord takes pleasure in His people and beautifies the meek with salvation. Let us never forget that the work is the Lord's. When He was upon the earth, He faced many who proudly thought that they could merit the favour of the Lord, and beautify themselves. We ought to return to the basis of our salvation and realise that, just as salvation is of the Lord and owes nothing to ourselves, so the rest of our life is entirely dependent upon Him for all that we might obtain.

There is a call for joy in glory and upon the beds. The glory may suggest the place where all the aspirations are met, the bed may remind us of suffering. How good for us to rest in the knowledge that in every circumstance of life, the Lord is worthy of praise, and we have reason to offer to Him the sacrifice of praise.

The psalm concludes with the double picture reminding us that the Lord is Sovereign in all things. The saints are called to offer praise and to wield the sword. We are certainly not expected to engage in the warfare of men today, but the principle of the psalm is true for us in that we are called to a spiritual warfare against the powers of darkness. While Israel were called to execute the judgments of God upon the world, we are called to wrestle with spiritual wickednesses in heavenly places. The key to warfare in either sphere is that we give the Lord His rightful honour. We cannot wrestle, as Israel could not wield the sword, apart from the underlying acknowledgement that all resource for the battle comes from the Lord. If we give Him the praise, and rest on Him to supply the strength, then we shall know the power that can overcome every form of power that is arrayed against us.

The final psalm raise the cry for the universe to praise the Lord, but now the emphasis is more upon the reason for and the accompaniment to the praise. The sanctuary is seen as the primary place of praise. Here is a place that the natural can never reach, but we have the privilege by the blood of Jesus to enter with boldness at all times.
The reasons for praise are the acts of God and His excellent greatness. Here is the reminder that every action of God gives reason for praise. There is nothing out of place in any of His actions.

The accompaniment to praise is listed, and every form of accompaniment is seen. Here is another reminder of the greatness of the Lord. There is nothing to great for Him. We ought to accompany our praise with the melody of godly and sincere lives.

Are we joining the song of praise to the Lord?

Memory Verse: “For the LORD taketh pleasure in his people: he will beautify the meek with salvation.”	Psa.149.4

August 6.	Proverbs 1:1-19.
The Call to Heed.

This book is a reminder of the wisdom of Solomon. It is not clear whether the book is written in his early years when he enjoyed the blessing of moving with the Lord, or in his later years when he perhaps had reason to reflect on the snares into which he had fallen. It is certain however that had Solomon heeded his own advice as contained in much of this book, he would have been spared from trouble, and the nation would have been spared from division as well.

There are three reasons given for this book being written. The desire of Solomon is that true wisdom and understanding should be openly available, that the simplest of the people might have warnings by which to avoid the major snares of life, and the wisest of men might increase their knowledge, understanding and wisdom.

Four words are used frequently in the book: knowledge, understanding, instruction and wisdom. They are similar but different in their meaning, and their differences are important in understanding the book. Knowledge is the basic learning of facts, understanding is the ability to explain what the facts mean, instruction is the readiness to allow others to teach and wisdom is the ability to apply the knowledge in the life. In this context, knowledge is fundamental because without it, there cannot be understanding or wisdom. The keynote for the book is sounded early - The fear of the Lord is the beginning of knowledge. This reminds us that the Lord alone can give true knowledge. Men interpret to their own ends which is for a denial of God. They are the fools who, despite professions of wisdom and understanding are not ready to listen and learn. Instruction is therefore seen to be a key requirement, looking up to the elders for guidance.

In contrast to the fear of the Lord and instruction of the father, there is the danger of sinners enticing into paths of guile and murder. They look for those who are ready to stand by them and to join in the sinful ways of men. They make great promises which they may fulfil but frequently such will not even fulfil their promises if they can avoid it, they merely use the simple in the same way as they rob others.

The warning is given to avoid their path because they are moving towards evil and murder. It may well be that their words are not as open as those used here. What Solomon records is the intentions of the heart, not the words of the mouth. The evil that is proposed does not appear directly until they have drawn the person into their snare. The reality is that they are only sealing their own doom. There is a principle that will always be carried out that what is sown shall be reaped. While this is directly stated of the believers, there is clear indication that it applies to all. Let us not be deceived into turning aside into sin. The first step is here seen to be a step into a snare from which there is no escape.

Are we looking for true wisdom, or superficial knowledge?

Memory Verse: “The fear of the LORD is the beginning of knowledge: but fools despise wisdom and instruction.”	Prov. 1.7
August 7.	Proverbs 1:20-33.
The Voice of Wisdom.

These verses contain an invitation from wisdom followed by a solemn warning and description of the consequences of ignoring the invitation. Here is a reminder that is as true today. We are privileged to sound out the invitation of the Lord in the Gospel, but with the invitation there is the solemn message of condemnation for those who refuse to heed.

It is notable that wisdom speaks. Here is the only one of the four aspects of knowledge to be given a personal identity, and the reason is that it is the practical application of knowledge in view, and therefore something that is tangible, as opposed to a theoretical idea as knowledge, understanding and instruction. It is also a clear reminder to us that the Lord intends knowledge to be used, rather than to be an end in itself.

The call of wisdom is seen to be universal. Chief places, gates, and the city cover every place in society. Those addressed are seen to cover every aspect, although men might not like to admit it. The simple, the scorner, and the fool are addressed. These indicate the classes of people who have not taken note of the call of wisdom already. There are three reasons for the failure. The simple is the one who does not know any better. They need to listen so that they are aware of the danger that they are in. The scorner is the person who is not prepared to listen to any one else, but rather belittles any one who does not agree with them. The fool is the person who fails to realise that what is said has any relevance to his life, and so does not allow it to change his actions.

The offer of wisdom is to pour out of the Spirit on those who heed her cry. Here is the promise of the blessing of the Lord. Today, the same offer is given in the promise of everlasting life and the indwelling of the Holy Spirit for those who believe.

The remaining verses bring us to consider the solemn warning of wisdom. Because men refuse to heed her cry, the events that have been foretold will come, and there will be no compassion for these who suffer. While the words of the Lord are not as strong as those of wisdom here, the force is the same. While wisdom mocks, the Lord is seen to deny those who refuse Him. How sad for these to hear His words, Depart - I never knew you.

The character of the judgment is seen to be like a tempest or a whirlwind. Here we see the idea of swift and certain destruction. These are storms that could not be withstood by the efforts of men in that day. Distress and anguish remind us that there will be torment as well as judgment. Today, we are faced with the solemn prospect of eternal suffering for those who have not heeded the Word of God. There is no an end of existence, but an end of well-being, with only the prospect of continual pain.

There is a contrast between the invitation as given through Isaiah, and the judgment as spoken here. The offer, 'Seek ye the Lord while He may be found, call ye upon Him while He is near', has now been replaced with the solemn warning that calling will not be answered and seeking, however earnest, will not be successful. This is the response to their hatred for knowledge and refusal to respect the Lord and listen to His call through the voice of wisdom. Their judgment is seen to be fruit of their actions, rather than safety.

Are we listening for the voice of wisdom?

Memory Verse: “But whoso hearkeneth unto me shall dwell safely, and shall be quiet from fear of evil.”	Prov. 1.33
August 8.	Proverbs 2:1-22.
The Effect of the Proverbs.

This chapter outlines the effect on those who listen to the words of the book. The exhortation is to listen and lay up the words, to set the ear to hear and the heart to apply them to the life. Where there is a genuine desire for these things, then it will be rewarded with understanding of the fear of the Lord, and the knowledge of God, but they are to be looked for as if they were silver and treasures.

There is the reminder that wisdom, knowledge and understanding come from the Lord. Here is a reminder that these are not things to be obtained by the natural mind. Men today think that they have a superior knowledge and understanding to earlier generations, yet the reality is that their knowledge and understanding lead them into more and more difficulty because they have chosen a path that ignores the Lord, Who is the Source of all knowledge. The full sin of man is seen in Romans and 1st Corinthians where the charge is laid that they have allowed their knowledge to blind them to God instead of revealing Him. The ways of men are deceitful, and lead into evil, whereas the knowledge of the Lord brings departure from evil, and leading into paths of truth and uprightness.

Wisdom is revealed as the key to a life that can overcome the snares of evil and evil men that are to be found in every place in the world. It is interesting to consider that these words were written nearly a thousand years before Christ, yet their message is as true today, indeed for all the increase in knowledge that men profess, they are probably more relevant today than they have ever been, and less heeded even by the saints than ever.

The enemies of the people of God are considered. These are the people from whom we need to be saved. They are people who will often be seen as we move through this book, and the means to overcome them is supplied for us. While there are many places where the same truths can be discovered, there is perhaps no other book in the whole of Scripture that so simply and concisely brings these warnings together yet it is done in a vivid way that is easy to be understood. Six such people are seen in these verses: the wicked speaking of one who is rebellious, the evil speaking of one who is corrupt, the froward of whom there are two types, the first speaking of one who is a deceiver and the second of one who is deceived, the strange speaking of one who is an enemy - here particularly the strange woman who is an enemy to the morally upright, and the lawless speaking of one who refuses to bow to authority. We need to realise the danger of such men. There are sixty- three references to the evil man and 77 references to the wicked, reminding us that the evidence of sin is all around, and needs to be recognised and avoided. These are at the root of the other sins, and the others have their mention as arising from such men. The strange woman, while not seen as often is seen to be a great danger because of her deceptive ways in trying to ensnare any who are prepared to heed the deception. The end of all such is seen to be destruction in contrast to life for the godly.

Are we open to the Word of God?

Memory Verse: “Then shalt thou understand the fear of the LORD, and find the knowledge of God.”	Prov.2.5
August 9.	Proverbs 3:1-35.
The Positive Effects of Instruction.

The previous chapter has brought to us the effects of the instruction of the book in avoiding the snares that will come from the evil that surrounds us. This chapter has a positive message for us as it teaches the benefits of the instruction.
The benefits are seen to be length and quality of life, not simply continuing in life, but knowing a peace that enables life to be enjoyed to the full as intended by God. Favour and recognition before God and men follow on this, as does direction for the life when the Lord is given His rightful place. This is the keynote of the whole book. It is intended to instruct in the ways that honour God, and to lead on to paths that are marked by simple obedience to His Word. Let us take care not to try to live apart from the Word of God. The warning is given not to think self to be wise, nor yet to live with no respect for God in the life, nor to go in paths of evil. Once more, the positive is emphasised however, as there is a call to honour the Lord with our increase, and He will pour out His abundance upon us. What a contrast this is to the fool of Luke 12 who filled his barns and left it all to others.

The chastening of the Lord is considered. This is not an easy matter to take in at the time. It is easy to speak of these matters before it has been experienced, more difficult after the event, but most difficult by far to live in the experience. The Lord will treat us as His children, and we ought to realise that He desires the best for us. Earthly parents may make a mistake and chasten wrongly, but the Lord can never be wrong, and if He sees fit to allow a situation to arise, it is because it is needed to accomplish His work in us. The result is that wisdom and understanding will increase if we allow the Lord to teach us in this way, and it will be far better than any of the treasures that men seek. Peter clearly has this in mind as he writes his first epistle when he speaks of the trial of your faith being more precious than of gold that perishes, while Hebrews 12 reminds us that it is the evidence that we are true children, and not empty professors as it is the Father's care for the son in view. 

The blessedness of wisdom is again considered, and she is seen as the source of all that has been outlined in the earlier verses. Further, it is seen to be fundamental to every work of God. Nothing could be done apart from wisdom. As we consider this, there is a reminder for us that wisdom in the book of Proverbs foreshadows our Lord. He is the embodiment of wisdom, and so here we have a glimpse of the fact that He is the One Who is the Centre and Pivot of every purpose of God. There is no salvation apart from Him, no fulness of life, and no creation. He truly is the Source and Object of all.

The rest of the chapter reminds us of both the benefit and the evidence of wisdom in the life. We ought to be marked by the same grace and mercy as the Lord has shown to us. It is the Source of the enjoyment of the secret of the Lord, the blessing of the Lord, the grace of the Lord and the glory of the Lord. What a sad contrast these verses draw with the evil people who ignore the claims of the Lord, and appear as abomination to the Lord, cursed, scorned and shamed by the Lord. Set in this context, how could any go in the paths of sin? Sadly, the answer is that they refuse to believe that this is the true picture before God.

Where do we look for wisdom to face the decisions of life?

Memory Verse: “Trust in the LORD with all thine heart; and lean not unto thine own understanding.”	Prov.3.5

August 10.	Proverbs 4:1-27.
The Instruction of the Father.

As Solomon passes on his advice to his son, he does so in the remembrance of the way in which he has benefited from his father's advice. Here is a reminder to us of the importance of parental instruction. David is certainly not remembered for his wisdom or riches, yet it is clear that much of what Solomon had in both of these respects was what his father had given, yet he is the one who is noted for the qualities. He speaks of himself as tender and only beloved. Here is the term of endearment that corresponds to the idea of only begotten. It shows clearly that it is an expression of endearment rather than purely natural relationship.

Once more, there is emphasis on the need for wisdom. This is the principal requirement for the child of God. Understanding is seen next, but it is wisdom that will bring the greatest rewards and honour for the one who finds her. It is interesting to see the way in which David had exposed the lie of the devil. He tries to convince men that wisdom will restrict our movements, and prevent us from doing things that we could otherwise do. The reality is that the only restrictions that wisdom will place are those that are necessary for our own well-being. It may be that sometimes there are dangers that lie hidden behind a seemingly harmless action; it may be that there are better ways to do something, and so the wise will not follow a path that others might take. Let us be careful to distinguish between what may lead to harm and what is truly harmless. In particular, David sees the violent thoughts of men, and warns that they will lead into ways of violence that will bring destruction on those who follow.

There is a contrast drawn between the just and the wicked or lawless. The just moves in a path that is marked by increasing light, living in a way that is open for all to see, and than cannot be reproached by any. In contrast, the lawless is marked by a path that is in darkness. If the path of the just grows lighter and lighter, the path of the wicked grows darker and darker. They want to hide their deeds from others, and so, rather than opening to view, they try to hide their actions from others.

The effect of the instruction of wisdom is seen to be life and health to those heed. It is the only safety in a world that is marked by evil on every hand. Every form of evil is to be put away and the eyes and heart set in a path of simple and steadfast obedience to the Lord. In this way, the temptation to turn aside will be reduced, and a path to please the Lord maintained.

Let us take care to remember that the world in which we live is in the lap of the devil himself, he is their god, and they will rather do his bidding and bring destruction than to please the Lord and enjoy the blessing of the Lord.

What is the principal thing?

Memory Verse: “Wisdom is the principal thing; therefore get wisdom: and with all thy getting get understanding.”	Prov.4.7

August 11.	Proverbs 5:1-23.
The Strange Woman.

This chapter introduces us to the strange woman with her deceptive ways of causing the man to go astray. How important for us to remember as we consider this that, while there is a real danger from the deceptions of a woman for a man, there is also a reminder to us that the world itself is in many ways like a strange woman that will try to allure us to itself, and ensnare us in the same way as the woman of whom Solomon writes here.

Solomon commences his advice with the call to attend to wisdom, understanding, discretion and knowledge. Here we see the unity of rejection for the strange woman. To be taken in by her deception is evidence that there is no form of knowledge in the person.

The reasons are given. It is notable that the emphasis is on lips and mouth. Here is a reminder that deception will almost always be based on words rather than actions. We ought to consider the danger that is always present when there is someone who is full of words, what we need to look for is the evidence of what their actions shows. In this case the words of the woman are denied by her actions that, although perhaps veiled, are marked by an evil that can only lead on to destruction.

Simple advice is given as to how this may be avoided. It is good for us to grasp what is seen here, namely that the only way to escape her clutches is never to allow her any opportunity. It is a common warning of the scripture that evil in its every form is of such a character that, once we have become ensnared by it, it will not easily let us go. How careful we need to be to ensure that we do not give opportunity to become ensnared by any of the deceptions of the devil as pictured here in the strange woman. The results of failure is that the wealth that should have been ours is passed to others, labour is given to others instead of for our own benefit, and the end is mourning. 

The timing of this advice may have been the end of Solomon's life, as there appears to be a hint here that he was guilty of failure in this respect, and he is now trying to allow his son to escape from what he has brought upon himself. There is a clear indication here that he knows that we ought not to be taken in with the promise of satisfaction that is like the broken cistern of which Jeremiah speaks. How sad to think that we have, as Solomon had, the opportunity to enjoy the fulness of the bounty of our Lord. Let us ask whether we are ready to enjoy what the Lord has given for our blessing, or whether we are to be guilty of trying to obtain more than the Lord has given, and losing all. There is also a clear indication that, while Solomon may have had many wives, he recognised that faithfulness to one was of more importance than obtaining many wives. How sad to contrast the history of Solomon with the advice which he gives. He may have received wisdom from the Lord, but either he failed to follow, or he learned more in his later life that showed up the folly of earlier days. Clearly, his path was not consistent with his advice. We ought to be ready to listen, and to obey the advice of our elders, as well as ensuring that we are careful to practise what we teach others to do.

The final end of such failure is destruction, held in sin with no instruction, led astray by folly.

Are we careful to practice what we teach?

Memory Verse: “My son, attend unto my wisdom, and bow thine ear to my understanding:”	Prov.5.1

August 12.	Proverbs 6:1-19.
Paths to Destruction.

These verses bring us to consider four ways in which we can sow seeds of destruction. There is a solemn reminder here of the dangers of trouble that we can easily bring upon ourselves. Let us be alert to these dangers, and avoid them, because they may be as subtle in their form as the deceit of the strange woman of the previous chapter.

The first warning is the danger of becoming a surety for a friend or a stranger. Here we see the idea of allowing someone to use us as a guarantee for something that they are unable to deliver at present. Behind this is the warning of the danger of relying on what the future promises. While the friend in particular is not likely to fail to fulfil his obligation for no reason, there are a multitude of reasons why he might not be able to do as he has said. There is only One Who can guarantee the future, and He is the only One on Whom we ought to rely. The advice given is that if there is any such commitment given, we ought to escape from it as soon as we can before it brings us to poverty. It will be like a snare that will hang around us until we can escape. It may be that we shall escape on some occasions, but we can never guarantee this, and therefore we ought never to commence such a course. The same would be true, but even more so, in respect of taking a loan rather than acting as guarantor for such a loan.

The second warning is for the sluggard. If there is a danger for a surety, there is a more certain danger for a sluggard. Laziness will always be rewarded with poverty. The ant is used as an example of the way in which we ought to work. What a contrast here between the one who is ready to work with no one to supervise, as the ants who simply work together for the benefit of all, and the sluggard who does not even work for himself. It is important to note that the same principle is seen in the New Testament where the principle is stated as, If any will not work, then let him not eat.

The third warning relates to the evidence and destruction of the wicked. A series of means are listed by which an evil man may choose to try to deceive. The mouth is again seen to be first, but the eyes, feet and fingers all share in the work. Here is the reminder that the warning of the previous chapter to watch the walk does not mean simply looking quickly, but taking account of the character that is seen in the life consistently. How many have been deceived by the promise of reformation followed by an apparent change for a time, only to return to the old ways once the purpose has bee accomplished.

The final warning is that the Lord is taking knowledge, and He will judge. The means of deception listed in the previous verses are seen to be abomination to the Lord. Here is the reason why there will be a swift and sudden destruction for the wicked of whom the warning has been given. What is notable is that lies and discord are listed here.

Are we dedicated in our service for the Lord?

Memory Verse: “Go to the ant, thou sluggard; consider her ways, and be wise:”	Prov. 6.6
August 13.	Proverbs 6:20-35.
The Value of Parental Instruction.

The advice is given to take careful note of the advice of parents. It is significant that this follows on the warnings of the earlier part of the chapter. The implication is that the advice of parents would prove a safeguard against such dangers as have already been considered. This is important to realise in the light of the present idea that the younger generation have greater knowledge than their parents ever had. Sadly it emphasises once more the contrast between knowledge and wisdom. Knowledge may lead to pride that will bring destruction, whereas wisdom leads to humility and prosperity.

The value of the advice of both father and mother is considered. Once more, this is important to realise. There is a danger that parents can be brought into conflict by their children. The evidence of a wise parent is that they will not allow the children to use one of them against the other. The advice of both is to be heeded and valued.
The value of the advice is seen further in that it should be the constant remembrance of the children. Here we see that the advice of parents should be the controlling influence on the young. This has a double claim. There is a responsibility on the children to heed the parents advice, but there is also an implied responsibility on the parents to ensure that they are giving their children advice which is worthy of their respect. If the parents fail to give right advice to their children, they will lose their respect, and this instruction will lose its value. If the advice is sound, then the children are responsible to obey it, and to be controlled by it. Under the law, if a son failed in this respect, then there is provision made for the matter to be dealt with by the judges.

Once more, the danger of the evil woman is seen. She is marked by flattery, beauty, deception, adultery. Here is the way of the world. How this advice needs to be emphasised continually today, when the world is marked by infidelity. Perhaps the need for faithfulness in every sphere is the true requirement. The marriage responsibility is under attack, and needs to be repeated, but there is a danger that we can carefully maintain the marriage bond without looking to maintain other relationships in business for example. Let us be marked by faithfulness in every sphere, whether the home, the assembly, the wider family, or business.

A contrast is drawn between a poor thief and an adulterer. Once more, a wider principle can be seen here. There may be sympathy for one who acts out of necessity, even if there is not mercy, but there can only be contempt for the person who breaks the law out of a desire to satisfy the lust of his heart. Adultery is quoted as the most common example of the way in which a man is tempted to give place to lust. For such a person, there is only the prospect of undisguised contempt and shame, along with the likelihood of a desire for vengeance from the wronged husband. Sadly today, there is evidence of the utter corruption of man in that they accept such evil as commonplace, and no shame is attached to it, rather the wronged person is the more likely to be brought into shame.

Are we interested in knowledge or wisdom?

Memory Verse: “My son, keep thy father's commandment, and forsake not the law of thy mother:”	Prov.6.20

August 14.	Proverbs 7:1-27.
Wisdom and the Strange Woman.

This chapter brings us to consider the contrast between the advice of wisdom and the flattery of the strange woman. Once more, the call goes up to consider and lay store by the advice of the father. Here is the warning to learn by others mistakes. It is sad to consider how many times something has been learned by experience which could have been learned by heeding the advice of an older person. While it may be that the appearance changes, the reality is that the temptations of one generation are the same as the previous generation and the same as those of the next generation. The devil may vary the packaging; he does not, and cannot, change the substance. Against this background, the advice passed on by a father who has learned by experience is just as valid as it ever was. Parents need wisdom to recognise where the temptations have appeared in a new guise, while children need to listen to the advice of parents and to accept the benefit of their wisdom gained by experience. In this way, the son is governed by the sound words of wisdom, not the empty flattery of the strange woman. Once more, the contrast is between words and experience. We ought to recognise the difference and live accordingly. Taking heed of the advice of wisdom, and making it the controlling rule of our life is the only safeguard against the sins of which we read here.

The picture is now drawn of the youth who fails to heed this advice. He is seen as moving near the strange woman who is on the look out for the right person, to tempt him away into her trap. How we need to realise that the devil will always work in this way, but he will not necessarily use the same temptation. One person may be tempted by a woman, another may be tempted by money, and yet another may tempt another by fame. The list is endless, but what we need to remember is that the devil will use every means until he succeeds, if he fails in one way, he will try with another temptation.

There is a sad picture drawn between the woman who has prepared everything with great care so that the fool who listens to her goes in with every appearance of having received exactly what he might desire, and the end of such a person as listens to her. How we need to be careful to realise that the world will always paint a picture that highlights every benefit and attempts to answer every objection that may be raised. The one thing that the world can never answer is the response of simple obedience to the Word of God. This is the only answer to any temptation which we may find put in our way.

The answer to the strange woman is seen to be in the heart. If our heart is not right, then we shall find that we are open to temptation, and we cannot resist, even if we try to resist in some measure. In contrast, if our heart is set on things above, then the things of this world will fade away and we shall find ourselves to be open to its attractions in one way or another.

Are we alert to the snares of the evil one?

Memory Verse: “Say unto wisdom, Thou art my sister; and call understanding thy kinswoman:”	Prov. 7.4
August 15.	Proverbs 8:1-21
The Promise of Wisdom.

These verses bring a further appeal on the part of wisdom. She is seen now to open to our view all that she is able to offer. If the initial appeal was on the basis of the folly of ignoring her claim, this is on the basis of what is available if we would receive it. Let us never doubt the riches that are available to all who will look to the Lord. It is interesting too to see the way in which the places from which the call is made suggest even more readiness to ensure that the voice is heard. Here is the reminder that there is more readiness on the part of the Lord to bless than to judge.

The character of the words of wisdom is next to be considered. Here there is the evidence of truth and right in all that is said. There is no prospect of anything being said that is wrong, false or in any way rebellious in its character. James reminds us that the wisdom from above is firstly pure and then peaceable as its primary characteristics. There is no deceit in her at all. Beyond this, the character of the words of wisdom is compared with that in which men put their trust. Silver, gold, rubies or anything that men may desire are all discounted for the surpassing excellence of wisdom. Once more, this is a thought repeated in the New Testament as Paul speaks of counting every privilege of natural life as dung for "the excellency of the knowledge of Christ Jesus my Lord".

The place of wisdom is next considered. If the call goes up for wisdom to be sought, then the question must be answered as to where to look. How good for us to learn the simple lesson that the Lord can always be found where He is sought with a true heart. Prudence reminds us of the idea of shrewdness - recognising the evil and avoiding it, witty inventions has the idea of purposes - again recognising the danger of false thinking. The root is once more to be seen in the fear of the Lord. Here is a keynote of the book that should never be missed. The only safe way to live is in the consciousness that the Lord is to be given His rightful place, and all that is contrary to Him is avoided completely.

Counsel and sound wisdom suggest that ability to advise and to prove what is said, while understanding reminds us of the need to recognise what is happening. All these have their part in wisdom, and lead on the evidence of power. It is the basis of the rule of those in authority, and yet it is open for all to learn. How good for us to realise that the Lord has not chosen to hide away the blessings that He offers from the many, but rather He makes them available readily to all who seek with a true heart. Failure to find is an indication that we are seeking either the wrong thing or in the wrong way. A simple readiness to hear and to obey what the Lord has said will always be rewarded.

Once more, the riches that are brought are outlined again. It is interesting to see in relation both to David in I Sam. 18 and to the Lord in Isa. 52, how the application of wisdom is rewarded. There is the promise of treasures to the full for those who seek the path of wisdom. We must understand this in the light of the Lord's words that we ought to lay up treasure in heaven, and Paul's warning against looking for riches in this life. Our treasure is in heaven, and will never fade away.

How greatly do we value wisdom?

Memory Verse: “For wisdom is better than rubies; and all the things that may be desired are not to be compared to it.”	Prov. 8.11

August 16.	Proverbs 8:22-36.
The Description of Wisdom.

These verses bring us to consider the true nature of wisdom. Here is one of the most beautiful descriptions of the Old Testament, clearly identifying the character of wisdom with the character displayed in our Lord as He moved through this scene. While we may rightly speak of these verses as if they refer to the Lord, we need to remember that they are only one aspect of His Person. It is surely marvellous to consider that, for all that we may enjoy of our Lord as seen in these verses, He far transcends them in His fulness.

The idea of possessed may be used to mean buy, but it is always in the idea of belonging. The thought here is the wisdom was a part of the Lord from the beginning of His way, even before His first works were seen. Apart from the impossibility of a time when the Lord did not display wisdom, the word clearly shows that wisdom was already in existence. The force is exactly the same as in John 1.1, “In the beginning was the Word” - He was already in existence at the time when the beginning occurred. The two passages would clearly show the parallel thoughts between Solomon here, and John. What is interesting to notice is that later in the verses, after the description of the part that wisdom played in the creation and establishment of the world, there is the reminder, “I was by Him, one brought up with Him”. Here is the absolute evidence that this is no part of creation. The thought is that wherever the Lord could be found, even before the world came into being, before any beginning that could be named, wisdom was already alongside Him. This is again the parallel truth to that of John 1. Father and Son could never be separated. 

Our hearts surely thrill to consider the force of the next expression, “Daily His delight”. Here we see the continual delight that wisdom brought to the Lord Jehovah. There could never be anything but that which brought unmingled delight to the Lord. How good to call to mind the fact that, as He was in eternity, our Lord was while upon the earth. The One Who moved at One in every thought and deed with the father in eternity, moved in exactly the same way while here on the earth. The presence of sin around Him might bring grief, but it could never cause a momentary thought of that which was not right.

The joy of wisdom is considered next. How we rejoice to know the truth seen here as expressed in our Lord. He rejoiced in the Lord Jehovah, but He rejoiced in the sons of men as well. We can never begin to understand what this meant, yet the cross shows us the fulness of all that it entailed for the Lord.

In view of all this, the call goes out once more for the sons of men to listen, and obey the voice of wisdom. All who hear will find the paths of life, but all who refuse will only go on the path to death and destruction.

Are listening for the voice of wisdom?

Memory Verse: “Then I was by him, as one brought up with him: and I was daily his delight, rejoicing always before him;”	Prov.8.30

August 17.	Proverbs 9:1-18.
The Two Invitations.

These verses bring to us two very similar yet very different invitations. The initial words used are the same, but both the speakers and the qualifications of their call are vastly different, and the results are equally different. How we need care to ensure that we are not deceived by words without the substance to show the character of the speaker.

The opening verses bring to us the first invitation. Here is wisdom once more inviting the simple to come and learn. The background is that the house is built, the pillars established, the sacrifices offered, the table furnished. How good to realise the character of wisdom as she invites her guests based upon all that she has prepared. It is always good to look for the evidence of the person’s character as seen in their actions. Wisdom shows openly that she is making preparation carefully and fully. Everything that could be required is prepared. 

The advice of wisdom is seen, she calls for every form of evil to be set aside and avoided. The character of men is seen as the scorner and the wicked are alike seen to refuse any advice that might be given, whereas the wise man will always listen and learn. Let us ask ourselves where we fit into this picture. We ought to be those who are ready to listen and take notice of what advice we are given. There will be times when we receive conflicting advice but even here, there is a further test that needs to be applied to all advice that is given. The fear of the Lord is once more seen, this time as the controlling factor in every decision. If any advice is given which is not in line with a life that is lived in the fear of the Lord, then we need to recognise that it is not a path that we ought to take. An additional test here is that of the knowledge of the Holy. Here is the idea of a life that is lived in the consciousness of the Lord and His direction at every turn.

The results of heeding the invitation of wisdom is once more seen to be length of life - days multiplied, years increased. Here is the blessing for which Israel looked. We ought to rejoice that we have far greater blessings than Israel could ever know, but they come to us on the same basis.

The foolish woman is seen next. She is marked by noise rather than action. She makes no preparation as wisdom has done, but rather she is seen to rely on those who will listen to her words without taking account of her actions. The idea of the passenger is a passer by or a traveller who does not have the opportunity to study the life. Here we see the way in which such are not in a position to recognise the true character. Let us recognise here the need for time to learn a true character, not to judge by casual acquaintance.

The words of the woman expose here. Apart from the noise that marks her, there is also the sin that marks her ways. Theft and deceit are seen, and these are characteristics that prove that her house is the way to hell. How well we do to pay careful heed to the invitation.  It may be that the words are the same at first, but the tone of the invitation, and the way in which the reasons are outlined will give ample proof of the folly of failure to pay the more careful attention to what is said.

Whose invitation do we heed?

Memory Verse: “The fear of the LORD is the beginning of wisdom: and the knowledge of the holy is understanding.”	Prov.9.10

August 18.	Proverbs 10:1-32.
The Just Man.

This chapter brings to us another of the characters that mark the book. On this occasion it is the just or righteous man. Here is the man who will be marked by doing what is right in all his dealings. Eleven times we read of the just or righteous as an individual in this chapter, and twice we read of just men as a group. It is clear that the individual in view is another picture of our Lord, and the group would remind us of what is ours in Him.

The chapter opens with a reminder that obtaining riches unlawfully will never profit but the Lord will not allow the soul of the righteous to famish. Here we see the supply of the righteous in contrast to the famine of the wicked as their substance is cast away. In this verse we see the character that our Lord displayed in His temptations when He refused to turn stones to bread and reminds us of how we ought to conduct ourselves in similar circumstances. This is expanded in the next picture, that of the blessing of the righteous in contrast to the shame of sinfulness. How we rejoice to know One Who is the source of every blessing.

The memory of the righteous is seen next, again set in contrast with the stench that comes from the memory of the wicked. The words particularly are seen to contrast, as the righteous is a well of life, speaking only that which is wholesome, whereas the wicked brings destruction, violence and strife.

The labour of the righteous leads to life - how aptly proven at the cross - while the wicked can only go in paths of sin and death. The link is seen with a readiness to heed instruction. The words are again seen, setting in contrast the words of men which tend to sin with the words of the righteous which are like choice silver. The lips emphasise the idea as the righteous feeds while the fools perish in want because they will not heed. The blessing of the Lord fits in here, as He delights to give without cause for sorrow while the fools and wicked find only destruction.

The desire of righteous men is seen to be fulfilled in contrast to the wicked finding that they suffer what they fear. The reason is seen in that the righteous man - our Lord Himself - is an everlasting foundation. Here is the basis of our security. If we only had hope in this life, and in what men trust, we should have no security, but we can rest in the promises of God secured for us in Christ. Our hope is gladness, rejoicing in the Lord, knowing that the One on Whom we trust can never be removed.

The closing verses remind us that the Righteous shall never be removed, but rather His lips bring what is acceptable. Let us consider the contrasts of this chapter and ask where we will listen for advice on how to live

Are our lives marked by righteousness?

Memory Verse: “The proverbs of Solomon. A wise son maketh a glad father: but a foolish son is the heaviness of his mother.”	Prov.10.1
August 19.	Proverbs 11:1-31.
The Righteous and the Lawless.

This chapter contrasts the righteous and the lawless, whether in terms of specific actions or in terms of general character and reward. Truth is seen as well, as the balance reminds us. Let us never forget that the Lord looks for truth and right in all our dealings. Pride comes in as the failure to have a right value of ourselves. Truth and righteousness are safeguards in terms of direction for the present and security for the future. Once more the principle is emphasised that, while truth may sometimes appear to bring trouble at first, the end is certain whereas evil in every form leads on to a snare which will eventually catch the one who is ensnared by it. The picture even extends to the idea of the righteous man being delivered out of trouble which he may have appeared to have brought on himself while the wicked who thinks to have delivered himself by his efforts is the one who discovers when it is too late that he has only sealed his own destruction, falling into the very snare that he thought would have taken the righteous.

The next verses bring us to consider various troubles that may be inflicted by the tongue. The first is deliberate harm against a neighbour, in contrast to the righteous who are delivered by their openness allowing men to see their true character. The harm may extend beyond the individual, and thus the joy is seen when the righteous is honoured, and the wicked put down. In contrast, the mouth of the wicked may overthrow a whole city that is exalted by the blessing of the upright. Further harm is seen in the way a man can easily judge is neighbour unwisely, and therefore despise someone who is not guilty of what may appear to be the case. The understanding person will wait to be certain of the facts. Beyond this, there is the one who goes about talking freely, revealing matters that ought never to be discussed, as opposed to the faithful who conceals the matter, even sometimes to his own harm.

Wise counsel is seen to be foundation for safety, while being a surety is once more condemned, the only wise cause being to avoid it.

The gracious woman and the strong man are seen to follow the natural course, but mercy is seen as a medicine for the soul whereas cruelty brings harm on the person who harms more than the person who suffers. Wickedness brings deceit and death while righteousness brings security and life. The folly of beauty without the wisdom to match is compared to gracing a pig, while the righteous leads life, while the wicked can only lead to wrath.

The remainder of the chapter consider a number of contrasts, whereby in many ways the Lord rewards those who are true to His character in ways that contradict natural reason. Liberality will receive more than it gives, but holding back will bring poverty and a curse. To seek the good of others will bring good on oneself, but the mischievous will receive the mischief he tries to give out. Riches likewise bring failure, but righteousness leads to life. The chapter ends with a reference to the Righteous Man, the Lord Himself, as the tree of life, and the One Who shall receive a full reward. How sad to see the reward for the sinner too.

Are we careful to live by fait not by reason?

Memory Verse: “Behold, the righteous shall be recompensed in the earth: much more the wicked and the sinner.”	Prov. 11.31

August 20.	Proverbs 12:1-28
Further Contrasts.

This chapter continues the contrasts between the man of God and the man of the world. Let us grasp the thought that is seen throughout this chapter, namely that a man will always act in a way that is consistent with his character. While we cannot judge by immediate appearance, we need to remember that consistent evidence cannot be overthrown by the profession of a change, even if there is some appearance of a change as well. 

The first is seen in respect of instruction. A love for being taught shows a love for knowledge, but a hatred of reproof is no better than a wild beast. There is favour for the good, but condemnation for those who scheme by evil to obtain their ends. Wickedness can never establish, but the righteous cannot be moved. The virtuous woman completes her husband, but one who brings shame will destroy. The righteous will always think in a right way, but the wicked cannot avoid conceit in his thoughts. The wicked bring bloodshed, the upright delivers from death. Once more, the wicked are seen to face judgment, but the righteous cannot be moved.

A further series of contrast are drawn which look at the heart of a person more than his actions. Wisdom brings commendation, but a perverse heart brings shame. Self-esteem is not of value compared with the evidence of the person's true value. A righteous man will consider even his beasts, but a wicked person is cruel at his best. One who labours will receive a reward, but the one who listens to empty promises shows complete ignorance. The wicked man looks for a prey; the righteous is marked by fruitfulness. The evil man is taken by his own lips, but the just is delivered. Once more, labour is seen to receive a reward. The fool follows his own ideas, but the wise listens to the counsel of others.

The speech is next to be considered. Once more, there are contrasts to be seen between the words of the righteous and the words of the wicked. A fool is quick to show his anger, but a wise person will cover all that could bring shame. Righteousness is seen to be in evidence by the character of one who continually speaks truth. The idea here is of breathing out truth, no word passes his lips that is in any way deceitful. In contrast, there is the open deceit of the false witness. The wise speaks in a way that heals and helps, in contrast to those who use the tongue like a sword to pierce. Truth, like righteousness, brings security in contrast to the lies that like the lawless, can only last for a moment. Lies are an abomination to the Lord, but truth is a delight to Him. The wise holds back until the right time, but the fool speaks foolishness openly.

The labours are considered next. The diligent will rule, while the slothful will serve. A heavy heart may bow, but a good word will bring gladness. The righteous will stand out, but the wicked may deceive. The slothful fails to enjoy what he has gained, but the diligent will make the most of all. The path of righteousness is a pathway of life that overcomes death. Let us once more take stock of where we fit into these descriptions, and seek to live for the glory of God.

Are we careful with our speech to build not destroy?

Memory Verse: “In the way of righteousness is life; and in the pathway thereof there is no death.” 	Prov.12.28
August 21.	Proverbs 13:1-25.
Wisdom and Folly.

These verses bring a further series of contrasts, which once more serve to illustrate how we can sow what we reap. There is the further reminder of the folly of following the ways of men, and the blessing of seeking the ways that please the Lord. On this occasion it is a question of the contrasts between wisdom and folly that are in view. Wisdom once more is seen as ready to receive instruction whereas the scorner will not accept rebuke. The man of integrity eats good whereas the treacherous finds only violence. There is a danger in opening the mouth that it may cause trouble, whereas the silence that comes from a wise man refraining from speech can avoid strife. The sluggard looks for and receives nothing, whereas the diligent prospers. The righteous hates lies, but the wicked is hated and comes to shame, even when he thinks to use lies to escape from his sins. The folly of a wrong estimate of oneself is considered. It is no better pretend to be rich when we have nothing than to pretend to be poor when we have nothing. How sad to think that there are many who are marked by a false humility which denies what the Lord has given. Let us be careful not to make unfounded claims, but not to neglect to use what the Lord has given either.

The rich man is seen to be in danger from his riches, but the poor has no defence. The righteous finds joy while the wicked is overthrown; pride brings contention while those who heed counsel learn wisdom. To seek for gain by empty means will lead to poverty, but what is earned will prosper. This may be true in a material sense, in terms of the many temptations to quick money that abound today, but it also has a spiritual warning in terms of those who try to obtain spiritual results using natural means, there is no substitute for the hard toil that will accompany the testimony.

Waiting for something may bring sickness, but the fulfilment of the hope will bring joy and gladness. Despising the Word of the Lord will lead to destruction, but reverent fear will bring a reward. The law of the wise will bring life, and allow the snares of death to be avoided. Good understanding brings favour, but transgression leads to affliction. Prudence leads to knowledge, but a fool openly shows his folly. The wicked messenger leaves himself open to mischief, but the faithful brings healing. Refusal of instruction leads to poverty and shame, but to listen will bring honour. Once more, the sweetness of fulfilled desire is seen, but this time it is set in contrast to the folly of the fool who will not depart from evil.

Companionship with the wise is seen as leading to wisdom, but companying with fools is a recipe for destruction. Sinners will reap the evil that they sow, but the righteous will receive the good that he shows. The good man lays up an inheritance for later generations, but the wicked will find that he loses what he may gain to the righteous. Even the poor can receive much food from his fields when he labours, but a lack of judgment will lead to poverty where the increase is destroyed. Failure to discipline the child is an evidence of hatred for him, but love will lead to care to discipline the child in order to preserve him. The righteous will always eat to the full, while the wicked will never be satisfied by what he receives.

What companions do we seek in life?

Memory Verse: “He that walketh with wise men shall be wise: but a companion of fools shall be destroyed.”	Prov. 13.20

August 22.	Proverbs 14:1-35.
True Knowledge.

This chapter continues the contrasts that have been drawn in the recent chapters. The first is sad, yet all too true in every sphere, it is also a principle that is extended by the following verses; the wise will build up, the foolish will destroy. The upright walks in the fear of the Lord, the perverse despises the Lord - thus bringing trouble. The fool speaks in pride which stirs up trouble, while the wise is preserved by his words. A lack of oxen brings cleanliness, but no strength and hence there is only loss of the inheritance. The faithful witness will not lie, but the false will continue with lies to the harm of others. The scorner cannot learn, even when they wish to do so, but the understanding will have no difficulty in learning. A fool is to be left when he starts to speak out of his folly as he will only cause trouble and lead towards destruction. The wise takes knowledge of where he is, but the fool deceives and is deceived. Fools take no thought of sin, but the upright finds acceptance with the Lord.

Bitterness or joy can never be shared with others in a natural sphere, yet we should know in Christ the fellowship and sympathy with those who suffer or rejoice - let us take care not to limit ourselves to the constraints of nature as Solomon had to do here. There is a glorious contrast drawn as well between the house of the wicked which might appear to be established for ever yet is to be overthrown and the tent of the righteous which look as though they are ready to be removed yet flourish. This principle is summed up by the well-known words, reminding us that the way that appears right to man only leads on to death. In this context, the mirth is short-lived, only leading to heaviness, while the one whose heart is wrong will be full of himself, but the good man from outside of himself.

The wise takes note of where he is going, rather than believing all he is told; he carefully avoids evil, rather than rushing on in self-confidence. Anger brings folly, and wickedness breeds hatred. The simple move in folly, but the prudent increase knowledge. The evil will bow to the good, as the wicked to the righteous. Sadly, riches are seen as the reason for friendship, whereas the Lord sees this as sin, in contrast to the blessing on those who show mercy. Evil schemes lead to sin, but good thoughts receive mercy and truth. Labour brings reward, while talk only brings poverty. Wisdom is rewarded, but folly is soon evident for all to see. The truth delivers; the false witness can only lie. The fear of the Lord brings confidence and life, with the family secured. A king is honoured according to the number of his people, but we need to look beyond the outward. Slow to wrath marks out the understanding man, but haste brings folly. The healthy heart brings a healthy body, but envy destroys the bones. The treatment of the poor shows the character of the life before the Lord. The wicked has no hope beyond life, but the righteous has a continuing hope. Wisdom and understanding go together, but fools are quickly discovered. Righteousness is rewarded, but sin will bring shame on any nation. The king favours a wise servant, but the one who brings shame rouses his anger.

What motivates our walk?

Memory Verse: “In the fear of the LORD is strong confidence: and his children shall have a place of refuge.”	Prov. 14.26
August 23.	Proverbs 15:1-33.
Further Proverbs.

The first few proverbs here remind us of the value of right speech. A soft answer calms, where harsh words stir up. A wise tongue uses knowledge, while fools only deal in folly. The Lord watches in every place, taking note of every detail - this should govern our whole life, not just words. Healthy words can bring life, but perverse words break the spirit. The fool despises even a father's instruction, but a wise man accepts all advice. The righteous gains treasure while the wicked earns trouble - once more reminding us that sin always pays wages, but the Lord delights to give rewards, not only in respect of salvation. The wise speaks knowledge, the heart of the foolish cannot hold it. Let us look to our hearts and see if they are such that our words will be for the benefit of the hearer or the harm.

The wicked may sacrifice, but it is hateful to the Lord, while a righteous man finds his prayer is accepted. The reason is seen in the next verse - the way of the man is what the Lord notes. Let us grasp this simple principle. The Lord will never accept any form of worship from our lips that is not consistent with our lives. Once more, there is the need for us to consider our lives in view of this. This is important in view of the next three verses that remind us of the need for correction and the fear of the Lord. We too need to remember the need for readiness to listen as before the Lord Who tries the heart.

The heart is considered next. The blessing of a merry heart, an understanding heart and a merry heart are contrasted with the sorrow of heart breaking the spirit, fools looking to folly, and the evil that follows the miserable.

True values in relation to our path are considered next. The fear of the Lord outweighs every treasure, a few herbs with love is better than the best meat with hatred; strife feeds on anger, but fails in its absence; sloth is quickly stopped from progressing while the righteous has no hindrance.

The next verses consider the effect that may be seen by our conduct. Wisdom gladdens, folly shows hatred; without understanding folly can bring joy, but understanding leads to uprightness. A purpose that is not planned brings disappointment, but counsel establishes the purpose. The right answer will bring joy and blessing. The understanding finds life, and escapes from hell. The Lord destroys the proud, but He upholds the widow. The Lord hates the thoughts of the wicked, but the words of the pure are pleasant to Him. A desire for gain brings trouble, but hatred of bribery brings life. The heart of the righteous takes care in answering while the wicked speak in haste. The Lord removes Himself from the wicked, but is ready to hear the cry of the righteous. The eyes lighting, or the good report bring joy, the ear that accepts reproof brings life, but to refuse instruction is to despise the soul. Once more, the fear of the Lord is basic, leading to wisdom and the honour that comes from humility.

Are our lives governed by a true and humble heart?

Memory Verse: “The fear of the LORD is the instruction of wisdom; and before honour is humility.”	Prov. 15.33
August 24.	Proverbs 16:1-33.
The Right Ways.

The first verse here reminds us of the importance of the heart. If our heart is set right, then the Lord will give the answer for us to speak. In contrast, men are seen as unable to judge their own ways, but the Lord looks beyond what is seen to weight the spirit. It is by committing our works to Him that our thoughts are established. Thus, the cycle is completed. The heart will only be right if our works are committed to the Lord in truth. This is emphasised by the fact that even the wicked was made for the Lord. 

Pride now comes into focus. It is an abomination to the Lord that can never be excused. Iniquity can be covered by mercy and truth, and the fear of the Lord leads away from evil. The man whose ways are lived out as before the Lord will find that even his enemies are at peace with him. Righteousness is also seen to be better than great riches without. The reason here is seen that the Lord is Sovereign in the way a man takes, despite any plans that he might make.

The need for righteousness in dealings is seen next. The king must give a sure sentence, and not to transgress. The same principle extends to all dealings of all, so we must all be careful to be just in all our dealings. The throne in particular will never be established without righteousness, and he will take pleasure in those who speak aright. In contrast, only the wise man will prevent the king from executing judgment when his anger is roused. How important to recognise and honour those in authority. While kings are in view here, the principle can easily be seen to apply in a wider sphere. To anger the king is to ask for death, but to please the king is to find life. We ought to consider this in the light of the Lordship of Christ in our lives. While the principles may apply in secular ways today, the right heart before the Lord must be our primary consideration.

Some further contrasts are considered. Wisdom and understanding are once more seen to be preferable to wealth, while the one who keeps his way in uprightness preserves his soul. Pride is seen to lead to a fall, and even destruction, so humility with the lowly is better than riches with the proud. Wisdom and faith are seen to bring the blessing of the Lord

Once more, the effects of wisdom and knowledge are seen as it brings favour, learning, sweetness and life. It also will be seen in the words that are spoken, which then extend that blessing to those who heed the words. The contrast is drawn with those who follow their own way, which always ends in death, however many variations may be tried. 

There is also the reminder that labour or toil is to satisfy self. The chapter ends with a variety of forms of evil and their judgment - ungodly perverse, violent all sow seeds of trouble. In contrast to the righteous and the mild who leave all with the Lord.

Is our heart right with the Lord?

Memory Verse: “Commit thy works unto the LORD, and thy thoughts shall be established.”		Prov. 16.3

August 25.	Proverbs 17:1-28.
True Values.

There is a further reminder of the folly of strife set against the blessing of peace. Abundance, even if given in sacrifice, can never recompense for the harm of strife. The son who brings shame is equally liable to lose all to a servant who shows wisdom. All is to be seen in the light of the fact that the Lord tries the heart as silver or gold are refined. This also should govern what we hear, as the wicked and the liar alike are seen to be open to listening to the wrong things. Our attitude to others is also to be considered. The poor must have their portion or the Lord is shamed, and gladness at calamities is to be judged.

The honour of the family is seen. An old man is honoured by his grandchildren, while the father should be the boast of the children. A fool does no good with excellent speech, and a prince should never be guilty of lies. A gift will prosper the one who has it. Love will overlook failings, but to tell others will stir up strife. A wise man will listen to a warning while a fool will not even listen when punished. An evil man seeks trouble, and so he must be dealt with harshly. A man faces less trouble from an angry bear than from a fool taken up in folly. If any return evil for good, they will bring trouble on their house.

The danger of strife is seen once more. This time it is compared to letting out water. The idea here is of piercing a whole in a skin. The water may only trickle at first, but soon the skin tears, and the water gushes out. The only answer is never to start the contention.

False judgment is considered next. It is as bad not to condemn evil as to condemn the righteous. This is particularly to be noted today when there is an idea that sin should not be punished, but the sinner educated. Men think they know better than God. A fool is seen next, and he cannot gain wisdom, however hard he tries, any more than the sinner can be educated out of sin. The fool will still be a fool as the sinner will still be a sinner until the grace of God touches the heart.

A friend will always stand by, but a brother will be seen first when trouble comes. The man who accepts surety shows no understanding, even if it is among friends - it may be the breaking of friendship. Transgression tends to strife as pride tends to destruction, a perverse heart to evil, and a perverse tongue to mischief. The fool is the cause of great sorrow to his parents, tending to break the spirit and dry the bones, but a merry heart heals like a medicine.

A wicked man thinks to pervert justice, but the understanding recognises and sees the wise course, while the fool looks out to gain the world. He brings sorrow and grief to his parents. 

To punish the just, or to seek equality with those in authority is not good. Once more, this is a characteristic of today where the calls for equality completely neglect the Divinely appointed order that has been seen throughout history. It prepares the way for the Man of sin.

Silence can give the impression of wisdom, because the wise and understanding will be slow to speak.

Are our hearts open to the Lord?

Memory Verse: “The fining pot is for silver, and the furnace for gold: but the LORD trieth the hearts.”	Prov. 17.3

August 26.	Proverbs 18:1-24.
The Power of the Tongue.

The heart of man is seen to meddle in wisdom. There may be a genuine desire, but it can never be fulfilled. The fool has no delight in understanding, the qualification may be intended to suggest that he is afraid of finding what he is really like, or it may suggest that he has only thought for finding what suits him. The wicked is seen only to bring contempt, shame and reproach while a man's words are seen to be like deep waters with wisdom the flowing brook that continually refreshes.

The wrong of unjust judgment is again considered, while the fool is seen to condemn himself with his words. The talebearer is worse than ever, wounding others by his words. The slothful is to be set alongside the one who wastes. 
How good to see the contrast that is drawn now with the Name of the Lord as the strong tower that defends from the enemy. This is to be set in contrast to the rich man whose boast is in his riches that he sees as a high wall, but the Lord sees as mere pride that leads to destruction. If the Name of the Lord is a strong tower, then humility on the part of the individual is seen as the source from which true honour will arise. The Lord will overthrow the proud, but He will pour blessings on the humble. The haughty spirit may be seen in the boast in riches, but it may also be seen in the one who answers before he hears the whole story. 

A further consideration is the spirit of a man - it can give the strength to continue in adversity, but when wounded, it can also bring despair that is unbearable. The prudent and the wise are seen to seek and obtain knowledge, while some will use bribery to achieve their ends by obtaining favour with great men. Injustice is seen to be a danger when only part of a story is known - the first part seems plausible, but the full story exposes falsehood or deception.

Contention is to be avoided where possible, as it can be harder to overcome than the defeat a city. A man may use his tongue to profit and obtain food; it can also be the source of death and life. The order here is suggestive, as it shows that death may be the more frequent result of a tongue's activities.

A wife is seen to be a blessing, bringing favour from the Lord. The contrast is seen between the tongue of the poor, who needs to plead and beg, while the tongue of the rich is able to answer roughly, knowing that he can obtain what he wants at a price. This is why the Lord will overthrow those who speak proudly. The chapter ends with the reminder that we must treat our friends aright, or we shall lose them, but we rejoice to know the One Who is better than a brother.

Where is our trust centred?

Memory Verse: “The name of the LORD is a strong tower: the righteous runneth into it, and is safe.”	Prov. 18.10

August 27.	Proverbs 19:1-29.
True Justice.

A poor man who is honest is better than a fool with perverse lips. A lack of knowledge and haste are also seen to be on the path to sin. Folly leads to a crooked path, and attempts to evade the demands of the Lord. Wealth can bring friends, while poverty can separate from neighbours, because men look on outward, not the heart. False witness and lies brings its punishment. The one who is liberal with his gifts will increase friends, while a poor man will lose even his own family, despite any entreaty that he might make. The desire for wisdom shows love for the soul, and understanding brings good. This would put right many of the earlier follies in looking at outward appearance.

The punishment of lies is seen once more. This time it is coupled with the evil of luxury for the fool, or rule for the servant. Discretion will not allow anger to motivate actions, and glory is brought by overlooking those who wrong us. The king is seen as the source of fear to the wrongdoer, but the source blessing to those whom he favours. How much more is this true of our Lord?

The foolish son and the contentious wife are seen together as a cause of great shame and trouble. In contrast, the wise father has house and riches, and a wise wife is from the Lord, ensuring the continuance of this.

Sloth and idleness are seen as a cause of poverty and hunger. We may not see this so much naturally today, but let us ask spiritually whether we are guilty of these failings. To obey is seen as necessary to preserve the soul, while to despise the Lord brings destruction. To help the poor is lending to the Lord - here is the contrast with the earlier attitude of men, and the Lord will repay what man cannot. Chastening is a vital part of the upbringing of a child; it is the time when there is hope. How we need to realise the importance of early years. What is taught will not be quickly lost, even if it may appear to have little effect at first, but worse is that what is not taught will never be learned at a later stage in life. The cries of the child are far better than the wrath of God in later life. Wrath of man will lead to sin and punishment, and one subject to anger will continually fall into sin. Counsel leads to wisdom, but only the counsel of the Lord is certain to stand to the end. Man desires kindness, and the poor is better than the liar who shows only malice and harm.

The fear of the Lord is seen as leading to life, blessing and security. The slothful is to lazy even to feed himself, while the scorner must be punished to set an example to the simple, but the understanding will heed a word. The son who despises his parents brings shame and reproach. Any who suggest paths other than those consistent with the knowledge of God must be avoided. The ungodly witness is not afraid of judgment, the wicked takes iniquity happily, but both receive the due reward for their actions.

Where do we look for fulness of life?

Memory Verse: “The fear of the LORD tendeth to life: and he that hath it shall abide satisfied; he shall not be visited with evil.”	Prov.19.23

August 28.	Proverbs 20:1-30.
Dangers of Deception.

The deception of wine and strong drink is first to be considered in this chapter. How sad that many think themselves to be stronger than the influence of these things, yet all are under their sway if they take them. The folly of thinking to withstand a king is seen next. This is followed by the more general idea of meddling in strife in any way. The sluggard is deceived by the cold, and therefore has no harvest. In contrast to these, the man of understanding is not deceived by the counsel in the heart of another. Most judge by themselves, but a faithful man will not be deceived into false judgment. The righteous man walks in truth and establishes an inheritance for his children, while the king who sits in judgment will remove the evil from his kingdom. The danger of deception regarding sin is considered, and none is able to deny that they sin. Deception in business is an abomination to the Lord. 

Even the character of a child is revealed for all to see, so there is no need to be deceived if we look below the surface. In light of the deceptions listed, there is a reminder that the Lord has given the eye to see and the ear to hear. We have no excuse for being deceived because the Lord has made provision for us to know the truth of a matter if we are ready to search it out, but we need to look and listen carefully.

Deception is seen in the love of sleep that brings poverty where the open eye would see the danger. It is seen in the buyer who thinks to belittle what he buys until he has obtained it, and then boasts of what he has done. Gold and rubies are only a deception; the true jewels are the lips of knowledge. The deception of the surety is considered. Although there may be no reason to question, it is less secure than the word of a stranger or a strange woman. The bread of deceit may taste sweet but it is bitter at the last. The danger of hasty decisions is considered in the context of war, not making war without full information. The talebearer is to be avoided because he flatters then turns. Cursing of parents is guaranteed to bring shame and judgment. An inheritance gained in haste, probably by deceit, will never last. Self-vindication will not last, the Lord will reward justly. False weights are again seen to be an abomination to the Lord. The man who thinks to govern his own way is deceived, forgetting that the Lord is in control of all. The man who speaks in haste of something as holy, without making enquiry is seen to bring a snare on himself. The spirit of a man will search out his inner being. Mercy and truth are seen as the pillars of a kingdom. The young is marked by strength the old by wisdom. Wounds and stripes bring cleansing from evil

Where do we look for wealth?

Memory Verse: “There is gold, and a multitude of rubies: but the lips of knowledge are a precious jewel.”	Prov. 20.15

August 29.	Proverbs 21:1-31.
Right and Wrong Ways.

The chapter starts with a reminder that the Lord is Sovereign, even the king cannot go against His Word. Whatever a man may think of his path, the Lord looks into the heart and judges aright. He is not deceived by sacrifice, but rather sees the heart. Haughtiness, pride and evil all lead to sin, where diligence leads to plenty, haste to a shortage, lies to death even if treasures may be obtained at first, and robbery to destruction. The perverse is hard to understand, but the pure is straightforward in his work. The brawling woman is to be avoided, even to the extent of remaining in the corner of the roof of a house. The wicked looks for evil in others, and cannot see any good. The scorner's punishment serves as an example to others even if he does not take note, but the wise receives knowledge readily. How sad to consider this in the light of the idea today that correction is better than punishment. The reality is that the one who is caught up unwillingly will soon learn, but those who do not listen are only showing that they have no desire for good, but rather are given over to evil. Let us never be afraid to deal with those matters that are within our control in the right way as before the Lord, whether in the home or in the assembly.

The righteous will take note of the wicked and be cautious, but the Lord will vindicate in His time. To ignore the cry of the poor is to ask for poverty that is also ignored. Anger can be quenched by a gift. The righteous takes pleasure in justice, but those who practise evil only bring destruction on themselves. A love of pleasure, of wine and oil shall bring poverty, while wickedness and treachery will bring bondage to the righteous, even if they may appear to succeed at the first. Contentious and anger are again seen as to be avoided. The wilderness is preferable to living with one who is marked by these characteristics.

The wise will earn the treasure and joy that he may desire, while the fool will spend all that may be given to him. How sad to see the evidence of this in the history of Solomon where the riches of Solomon were so quickly squandered by the folly of Rehoboam, although the seeds of folly were sown by Solomon, and the son only reaped what his father had sown, even as Solomon, reaped what his father had sown. Let us follow the example of David and not concern ourselves with selfish honour, but rather the honour of the Lord, and the good of His people.

Righteousness and mercy shown to others earn life, righteousness from others, and honour. Wisdom can overthrow the mighty, while silence can preserve life. Pride leads to wrath, the slothful dies for his refusal to work, desiring, but never obtaining while the righteous has enough to give without sparing himself. The sacrifice of the wicked is always an abomination, but this is more true when there is an evil motive in bringing it. The false witness destroys himself, but the listener will speak faithfully. The wicked is set on a path of evil but the upright is as steadfast in his refusal of evil. 

All the wisdom, understanding, counsel or strength of man or horses is of no value against the Lord, He is able to deliver His own from the greatest of enemies.

Where do we look for safety n times of trouble?

Memory Verse: “The horse is prepared against the day of battle: but safety is of the LORD.”		Prov. 21.31

August 30.	Proverbs 22:1-29.
The Place of the Lord.

The chapter starts with the preference for a name over riches, and of favour to silver and gold. The reason is given in the next verse - the rich and poor have no distinction in the eyes of the Lord. He is the Maker of both and they both answer to Him with no reference to their wealth. The prudent foresees the evil and hides from it, while the simple suffers for failure to see. Humility and the fear of the Lord are seen as the essential prerequisites to riches, honour and life. The perverse finds thorns and snares in his way, but the one who considers his own soul will be careful to avoid such troubles. The training of the child is the way to preserve, as he will not forget what he has learned. In contrast, the injustice of the world is seen: the rich rules the poor, the lender rules the borrower, for no better reason than that the one is in debt to another. How sad that this can hold sway over more vital matters such as truth and righteousness. We must take care to avoid such as snare.

Iniquity and anger will lead to emptiness, but the one who gives freely receives. Scorning is to be dismissed, and contention will follow with shame, because the scorner stirs up. One who loves the pure heart will be marked by a grace that the king will recognise. The Lord Himself keeps knowledge, and overthrows those who try to deceive by treachery. The slothful is quick to make excuses, whether they are right or not is not certain, but he will not even test the claim. The strange woman is ready to swallow up all who live in opposition to the Lord. The rod of correction is needed to remove the folly that is in a child from birth, once more reminding us that sin is the natural condition of man, and needs to be put away by correction, not instruction. Oppressing the poor and giving to the rich are considered next. The first is the man who takes advantage of poverty to make the poor suffer, either by making him work for poor wages, or by charging interest on a loan. The second is the man who tries to gain favour with a rich man by giving him more, something which may be accepted by the rich, but is in reality oppressing the poor indirectly because he does not have the goods to help those in need. Let us be ready to give openly wherever there is a need.

The words of the wise and the heart for knowledge are pleasant to keep, and will lead to lips that speak well, and a heart that is governed by faith in the Lord. The very purpose of the writings of Solomon was to prepare his son with the answers that he needed in order to be ready for the work that would be his as father and king, so that he is governed by truth. The Lord reminds us that He is the One Who pleads for the oppressor and spoils that spoiler. Anger and suretyship are once more highlighted as characters to be avoided. The result is likely to be that the very bed is removed from under the man who stands surety.

The chapter ends with the solemn warning not to remove a landmark that would be a means of extending borders at the expense of a neighbour, and a call to diligence. The first is much easier to do, the second is much more fruitful, bringing favour with kings.

What is the basis of our character?

Memory Verse: “By humility and the fear of the LORD are riches, and honour, and life.”		Prov. 22.4

August 31.	Proverbs 23:1-35.
The Need for Self-Control.

The chapter begins with a call to self-control when eating with a ruler, not because of what he might think, but because of the danger that, having tasted of a king's food, we might be tempted to try to live to that standard continually. This is the background to the warning that we ought to avoid setting our heart on riches, as they will merely vanish before our eyes. Paul brings before us the other side as he writes to Timothy. The answer to this danger is found in the simple word, Godliness with contentment is great gain. Here is what our hearts should be occupied with, and then we shall avoid the temptation to the various snares which the world will put in front of us.

A similar warning is sounded in respect of those marked by an evil eye. This is the one who shows the evidence of looking for evil. Once more, his food is to be avoided, not because of the danger of living beyond our means, but because it will bring sickness. It is clear that these have very real and easily understood meanings for us in a wider spiritual sphere. If the world will try to ensnare us by fancies that cost but fade, then it will also tempt us into ways that will reap a harvest of trouble.

The ways of wisdom are considered next. It is wasted on a fool because he has no desire to learn. It takes account of the fact that the Lord will defend those who have no man to defend them. It sets its heart on instruction and knowledge. It disciplines with a view to the long-term result, even if the short-term may appear harsh. It is a cause of joy to the father. It is governed by the fear of the Lord constantly, not by the appearance of gain for the sinner that can only lead to a cutting off. It avoids every form of excess, even in the necessities of life.

The need for self-control is further considered in the light of the strange woman, who deliberately sets out to ensnare. This is more blatant than the deceit of a ruler's riches which are not intended to have that effect at all, but more deceptive than the evil man who openly sets out to trap. How careful we need to be to avoid every form of temptation whether unintended, open or deceitful. The deceptions of wine are considered as well. Here is a deception that is entirely self-inflicted in that it is up to the individual to say, No, yet it is more difficult to refuse than the traps that men set because there is no way to fight back as it has no feelings or mind of its own, yet it has a bite that matches the serpent. This can be seen even today in the deaths that are caused by wine and strong drink.

The chapter ends with the solemn warning that wine is the instrument of the strange woman to complete her mastery over the man who is so caught in the snare that, even if he realises that he is like a seaman ready to perish, he still cannot escape the attraction, but rather seeks for the same as soon as he is able.
 
Are we careful to exercise self-control?

Memory Verse: “Labour not to be rich: cease from thine own wisdom.”	Prov. 23.4
September 1.	Proverbs 24:1-34.
True Strength and Security.

The chapter begins with the warning not to allow envy to govern the movements, but rather to build the house by wisdom, understanding and knowledge. These are the source of lasting wealth that will not be lost as it is gained, in haste. A wise man, and a knowledgeable man alike will increase in strength, and wise counsel is the basis on which war was to be made. Once more, the principle is true today, although our warfare is against unseen powers, the need for the advice is much more important than in Solomon's time. 

The fool cannot enter into conversation with the wise, but rather he schemes to do evil, as his thoughts are only towards sin and scorning that is hated by all. How we need to realise that there is frequently a very fine line between silliness that can be in jest and folly that brings shame because it goes beyond the bounds of what is right.

There is a reminder that if we faint in adversity, our strength is small. Here is a challenge that is probably at the back of the warning in the following verses. It is easy to hold back because we cannot face up to the challenge. Let us always remember that the Lord is looking on the heart, and He will judge aright. We may deceive those around into thinking that we did not realise the circumstance, or we were in some way unable to assist, but the Lord knows the heart.

Just as honey and the honeycomb is eaten because of its sweetness, so wisdom will prove to be a source of reward to our souls that will compare with the sweetness of honey. The honey will pass, but the reward of wisdom will not be lost.

The warning is given to the wicked that, even if they continually attacks the righteous, the righteous will recover, but they will face the certainty of mischief from which they cannot recover. For this reason, we ought not to take any pleasure in another's misfortune, even if it is our enemy - the Lord will reward aright. Evil men are under the eye of the Lord. He may be merciful if we are unmerciful, but He will cut them off ultimately. We ought to be marked by giving due honour, and not by looking to change the order appointed by God. Those given to change face the prospect of sudden calamity.

The character of the wise is considered. He shows no respect of persons, he will not justify the wicked, he will rebuke evil, he will prepare his lips to give a right answer, he prepares his work, and builds his house from the fruit of his labour. He does not enter into witness against his neighbour, even if he wronged him previously.

The chapter ends with the picture of the field of the slothful. He has been given warning, but his failure to heed has brought its expected reward when he is seen to have a field of thorns and thistles. The weeds have overgrown the land, and there is nothing but death in the place where there should have been life. Once more, it serves to prove the simple message of the wise man - sleep, slumber, folding of the hands - every form of idleness - leads only to poverty and need where there could have been prosperity and abundance. Let us never be deceived by a desire to avoid the need for toil.

Are we marked by true wisdom?

Memory Verse: “Through wisdom is an house builded; and by understanding it is established:” 	Prov. 24.3
September 2.	Proverbs 25:1-28.
The Proverbs Found by Hezekiah.

This chapter opens with a title that shows that these verses, probably up to chapter twenty-nine, were an addition to the proverbs that had been recorded from the time of Solomon. It is an indication of what may have caused the difference between Hezekiah and Josiah later, and the earlier kings.

The opening verses remind us of the need to search out the truth. The king should also be as the refiner who, having searched out the wicked, puts him away from his presence. We may not be put into the position of kings as far as rule is concerned, but we ought to be those who are careful in our own lives to search out the heart and live in a right way. We cannot put away the evil of others, but we must put away the evil out of our own lives. There is a warning also that we should not try to obtain a higher position for ourselves, but rather wait to be called up into a higher position than that which we had previously.

The next section reminds us of the need for wisdom in our dealings with others. If we strive, we are likely to be shamed, but if we speak quietly, the matter may be dealt with in a way that is satisfactory for all. The word fitly spoken will bring joy and gladness instead of strife and bitterness, wealth and refreshment are also seen to result from wise words. How we ought to consider our words in this respect.

There follows a warning about the danger of outstaying our welcome. We need care not to take advantage of those who offer us food, but rather only to eat what we require, and also not to remain too long when invited to the house. These are two ways in which friendships can be broken, as we may give the impression of taking advantage of others.

There is a warning concerning the false witness, who is seen to be as dangerous as any weapon of war, while confidence in the unfaithful man is like breaking a tooth or putting a foot out of joint, it offers only severe pain and distress.

Warning is given as to dealing with trouble. Singing to a heavy heart shows no feeling, while feeding the enemy will trouble his conscience and invoke the reward of the Lord. A backbiter must be silenced severely, and a contentious woman is to be avoided. Good news from afar is like water to a thirsty soul, but for a righteous man to bow to the wicked is evidence of corruption. Seeking out one's own glory is like eating too much honey, a sure recipe for sickness, while failure to exercise self-control is like a city with walls that broken down or non-existent. How we need to recognise the true values that the Lord sets, and not be tempted into those paths that lead only to strife and trouble.

Are we careful to speak words in season?

Memory Verse: “A word fitly spoken is like apples of gold in pictures of silver.”	Prov. 25.11

September 3.	Proverbs 26:1-28.
More Similes of the Fool.

Honour to a fool is as out of place as snow in summer or rain in harvest. A curse comes for a reason as much as the bird has a purpose as it appears to wander, and the swallow as it flies to new home. A rod for a fool is as necessary as a whip for the horse or a bridle for the ass. To answer a fool according to his folly is to stoop to his level, but if the folly of the fool is not answered, then he may think himself to be wise. To send a message by a fool is to invite trouble as much as cutting off the feet. The effort of a fool to understand a parable is like asking a lame man to walk with an even step. To honour a fool is like putting a stone in a sling to bring damage. A parable to a fool is now seen to be like a thorn in the hand of a drunkard - he is so foolish that it has no effect at all. The One Who formed all rewards all, the fool and the transgressor alike answer to Him. The fool returns to his folly in the same way as the unclean dog returns to its vomit. A man who has an exalted opinion of himself is worse than a fool, because he will see not any fault with himself.

The slothful man is seen once more, in fear of a lion in the streets. Here again is the lame excuse that may be based on the report of another, but will not test the truth of the report. He is seen to turn on his bed as a door on its hinges, showing clearly that he has no wish to test the truth of what he has heard because he cannot rouse himself, and would rather have an excuse for his laziness. Let us look into our hearts and ask ourselves whether we are like this in terms of our witness. It is easy to make excuses for failure to testify, but they are often no more justified than the excuse of the slothful man here. He is seen to be so lazy that he can hardly manage to feed himself - the spiritual lesson here is outlined in Hebrews 5, where Paul warns of those who should have been teachers, but needed to be taught. The folly of such a man is seen as his laziness, though answered by seven legitimate reasons for seven separate men, is still perfectly justified in his own eyes. Here is a solemn warning to us of the deception of the heart. We may think ourselves justified in our actions, but we need to search our hearts as to whether we are in reality only proving the truth of this verse.

Strife is the next subject to be considered here. To meddle in a fight that is not of our own making is like taking a fierce dog by the ears, asking for trouble. Deceiving the neighbour and claiming to be joking is like stirring up a fight to the death. In contrast, strife will quickly die away if there is no one to spread the trouble, just as a fire will die away if there is nothing to burn. Let us take care not to stir up trouble, because the strife will as quickly be stirred up by carrying tales as it will be stopped by silence. The words of the talebearer are seen to be most damaging, reaching to the innermost parts.

Evil and deceit are the last subjects to be considered. It may be covered as silver can cover broken pots, but hatred leads to deceit. The words are worth nothing because his heart is full of open abomination. He is like the man who digs a pit and falls into it, or rolls a stone so that it falls on himself. He is certain to bring nothing but trouble on himself, sadly, listening to him may also bring trouble on others in the meantime. Let us take care never to listen to tales, but to search out the truth as the opening verses of the previous chapter taught us to do.

Are we sober or conceited in our judgment of ourselves?

Memory Verse: “The great God that formed all things both rewardeth the fool, and rewardeth transgressors.”	Prov. 26.10

September 4.	Proverbs 27:1-27.
Evidence of True Wisdom.

This chapter brings us to consider where true wisdom can be seen. The first evidence is in the realisation that the future is uncertain; this is followed by the fact that we ought to await others to praise us, not to push ourselves forward; not to rouse a fool because his anger is worse than stone or sand thrown at a person; envy goes beyond even this in its cruelty. The warning then is to take care not to anticipate what we cannot guarantee, nor to upset those who are likely to cause trouble. The next proverb reminds us that to rebuke openly is better than to love, but to keep it secret. It may be that the idea of secret love is that the supposed love fails to rebuke. How we need to realise that folly of such action. There is a solemn reminder that the rebuke of a friend in love is better than the praise of an enemy that is for an ulterior motive.

There follows a reminder that circumstances change our thoughts. The full cannot face the best of food, but the hungry will happily eat even the bitter. A man who leaves his rightful place is like a bird who leaves the nest, and is prey to all. The hearty counsel of a friend is like ointment and perfume. There is warning not to forsake friends, nor to presume on a brother to deliver from trouble.  The son is the answer of the father to those who would discredit him. Once more, there is a warning that the wise man avoids the evil by foresight while the simple is punished for his failure to recognise the trouble that is coming. The folly of being a surety for a stranger is once more seen as being no better than believing an evil woman. 

The time and place for greetings is considered. However hearty the greeting, at the wrong time, such as before he is awake, it is a curse. Equally, the contentious woman is seen to be like a day when it never stops raining, she is no more hidden than the wind, and is soon exposed. Fellowship with others is like the iron that sharpens iron. The labourer has a right to eat of his fruit, but the servant receives honour if he serves well. The hear of man is seen in his life as the face is reflected by water. Hell, destruction and the eyes of man are never satisfied. Let us remember that godliness with contentment is great gain. A foolishness of a fool cannot be removed by discipline; it should be dealt with in youth.

If the chapter begins with the warning that we do not know what a day offers, then it ends with the solemn reminder that we need to take care of what we have because it is given by the Lord for our blessing, and therefore we ought not to take it for granted, but give diligence to use it for His glory. There is no doubt that diligence will receive its reward, but sloth will lead to a loss of all things.

Are we careful to judge in the light of eternity?

Memory Verse: “For riches are not for ever: and doth the crown endure to every generation?”		Prov. 27.24

September 5.	Proverbs 28:1-28.
Further Contrasts.

The courage of the wicked and the righteous is contrasted. The wicked is afraid of nothing, but the righteous is as bold as a lion. Princes or judges are needed control transgression, but a man of understanding will control. The folly of a poor, needy man oppressing a poor, weak man is seen to be like rain sweeping away food. The wicked are praised by those who dislike law, but opposed by those who keep the law. Evil is an evidence of no understanding, but seeking the Lord brings understanding. The poor, upright man is better than the rich who is perverse. The law-keeper shows wisdom while the rebellious brings shame. To take advantage of need by charging interest will not profit the man who lends. If any refuse to hear the law, they will find that the Lord refuses to listen to their prayers. How important once more to recognise that we need to live in a right way if we are to enjoy all that the Lord has prepared for His people. The history of Israel and Judah shows the end of those who turn their back on the Lord and His word.

Those who try to turn the righteous shall make their own trap, but the upright will receive abundance from the Lord. A rich man may be wise in his own eyes, but a poor man can expose his folly. The righteous ruling brings joy, but the wicked brings trouble. To try to cover sin will not succeed, but confessing and leaving sin behind opens the way to mercy.

To give respect where it is due will lead to blessing, but hardening the heart will lead to trouble. A wicked ruler is like a lion or a bear to the weak people, because he takes advantage of those who cannot defend themselves. A judge who has no understanding will oppress the people, but those who hate covetousness will prosper. Those marked by violence are speeding on to their death, and none ought to stop them. How this condemns those who have allowed violence to multiply by calling for supposed understanding which allows such men to escape from their just deserts. The upright will find that his way is preserved, but the perverse will find his path leads on to trouble for him. The labourer will have food to reward his labours, but those who listen to empty promises will only find that their poverty increases. The faithful will prosper, but the one who sets out to gain riches in haste will receive the reward for his path, which by implication is sure to be one that involves some form of sin. To show respect of persons will lead to such poverty that the man will need to steal bread. The haste for riches is always accompanied by evil, and leads to poverty in the end. Faithful rebuke ultimately will bring more favour than flattery, whatever the immediate consequence may be. Any who robs parents without thought is on the path to becoming one who sets no value on others at all. Pride leads to strife where the fear of the Lord leads to abundance. To follow ones own heart is folly, but to walk in wisdom brings deliverance. Those who give to need will never go unrewarded, but to ignore their plight will bring a curse. The wicked brings fear, causing men to hide, but their destruction brings the righteous to the fore.

Where is our trust?

Memory Verse: “Evil men understand not judgment: but they that seek the LORD understand all things.”	Prov 28.5
September 6.	Proverbs 29:1-27.
The Rule of True Wisdom.

The chapter begins with warnings of judgments that we bring on ourselves. The first is that reproof ignored will bring sudden and swift judgment. The righteous ruling brings joy, but the wicked bring mourning. The wise son brings joy, but those who practise immorality are wasters. The just king establishes the kingdom, but one open to bribes overthrows the kingdom because there is no foundation without justice. A flatterer is only preparing a trap for himself. The evil man sets a snare for himself in his transgression, but the righteous is marked by singing and joy. The righteous takes note of the poor, the wicked refuses to take any notice. The scorner brings a snare on a city by their ill-advised words, but the wise turn away wrath by their gentle words. Using wisdom to contend with a fool will never bring peace, as the fool is never open to hear wise words. Bloodthirsty men hate the upright, but the just look for the good of others. A fool is always ready to speak out, but a wise man takes care to speak only when he has heard all. A ruler who heeds lies will cause his servants to move in paths of wickedness. How important to take note of the influence that we may have on others. It is easy to think that we do not influence, but there is often evidence that the example of authority is more telling than the words.

The next verses bring contrasts between oppression and discipline, with their effects. A pair of opposites is seen first. The needy man with the oppressor who takes advantage of him are seen to meet together before the Lord Who enlightens both their eyes. Here is a lesson that the Lord expands in the parable of the rich man and Lazarus. In contrast, a king who deals faithfully with the weak is assured that the Lord will uphold his kingdom. The exercise of discipline by the mother is seen in a rod and reproof, but failure to fulfil this role will bring shame on the mother. Here is implied the reminder that the mother has her duty as well as the father. The wicked may multiply, bringing transgression for a time, but the righteous are assured that they will see the end of the wicked. The son corrected will bring delight to the soul of the parents.

The next verses remind us of the need for foresight. Lack of vision leads to destruction, but obedience to the law brings gladness. A servant does not understand mere words, he is marked by action. Hasty words are more dangerous than a fool. The servant brought up like a son will fill that role in due time. Anger leads to strife and transgression. Pride humbles, but humility is honoured. Joining with a thief shows disregard for self, as it brings certain compromise and evil. The fear of man leads to a snare, but if our eye is on the Lord we shall be delivered from danger. This is emphasised by the reminder that while men may seek the favour of the ruler, we ought to realise that the Lord is the Judge of all the earth.

The chapter, and the proverbs of Solomon directly, ends with the solemn contrast between the unjust who is abomination to the just, and the upright who is hated by the unjust, a fact clearly seen at the cross, although the hatred of man is answered by the Love of Christ. 

What motivates our actions?

Memory Verse: “The fear of man bringeth a snare: but whoso putteth his trust in the LORD shall be safe.”	Prov. 29.25
September 7.	Proverbs 30:1-14.
The Proverbs of Agur.

The background to these proverbs is not clear as there is no further reference to these men in the Word of God, but it is clear that Agur, while speaking of himself as brutish and without understanding, is a man who has learned the lesson of simply taking God at His Word. He exposes a number of the follies of men, before expounding the wonders of God.

The first folly that Agur addresses is the folly of thinking that man can understand God. When we speak of knowing God today, what we ought to be meaning is the experience of knowing the Presence of God with us in our life, not the idea that men have of trying to explain the wonders of God in human terms. The opening verses are marked by the question, Who? Men in their wisdom speak hastily, exactly as Solomon has warned, and a man such as Agur comes and exposes the folly of their words with a simple, Who? The proud teachings of men are brought to nothing by the question as to who can know God. How we rejoice with John to consider the One Who has fully told Him out. In view of this, there are two challenges from Agur. The first is that we ought to give heed to the Word of God, and to accept it as a final authority with no addition, such as men seek to do today. The second is that we ought to be content with such things as we have, not desiring the empty things in which men trust, which are deceitful and therefore lies. He asks to be kept from poverty or riches. The rich of denying the Lord by thinking that he has sufficient of himself to meet the need, the poor is in danger of stealing to meet his need.

A warning is given of accusing a servant to his master. The danger is that the servant will justify himself, and the accuser will be the one found guilty rather than the accused.

The next verses bring us to consider the four generations. This is the keynote of the chapter, as five groups of four are considered to excel others in differing respects. Here we see the sorry picture of the true character of men. Four has the idea of something universal, and the four generations show us the complete picture of man. The first is the generation of those who curse father and mother. Here is the breaking of the first commandment with a promise attached, one which is seen as fundamental to society at large. The next generation are filthy, yet can see no impurity in their own eyes. Here is a sorry picture. It reminds us how easily we can see the faults in others and how difficult to see our failings, Let us not be among that generation. The third generation is that which is marked by pride which is seen in the eyes. Here is the evidence of that which calls for destruction speaking of man setting himself up instead of bowing to the authority of God. The fourth generation is the generation of the vicious. There is an evidence of progression. Disrespect for parents breeds the lack of discernment because there is no direction from parents, it leads to pride, and finally to a vicious character because no respect for parents means that there will be no respect for anyone or anything.

Are our lives marked by the knowledge of God?

Memory Verse: “Every word of God is pure: he is a shield unto them that put their trust in him.”	Prov. 30.5
September 8.	Proverbs 30:15-33.
Five Groups of Four.

The section starts with the cry of the horseleech as it seeks for more, reminding of the four things that will never be satisfied. The first is the solemn reminder that the grave is never satisfied. Death must come to all because of sin. The second is the barren womb, a reminder that the Lord looks for fruit, and as such we ought to live before Him such that we bear the fruit of the Spirit. The third is the earth that can soak up as much water as is poured on it, reminding us that we need constant refreshment from the Spirit, past experience can never satisfy for the present. The last is the fire, a solemn reminder of that awful fire which will never be quenched as the lost suffer the judgment of God eternally. The thought of discontent is also behind the picture of the eye that mocks and refuses to obey. Let us never despise those in authority, particularly parents.

The next verse brings to us four things that are beyond human understanding. The first is the eagle in the air, a reminder of the Sovereign power of our Lord as He rises over all, ruling with perfect vision. The second is the serpent on the rock, perhaps reminding us of our Lord as the Rock over which that great serpent moved without leaving so much as a trace to show where he had been. The third is the ship in the midst of the sea, just as the storm of wrath fell on our Lord until it was exhausted. The fourth is the way of the man with a maid, reminding us that it was the love of the Lord that motivated Him in all these things. In contrast, we see the way of the adulterous woman, who shows a complete lack of heart.

The next foursome is that which brings trouble to the earth. A servant ruling, such as man refusing the Word of God; a fool filled with meat, as the world displays, choosing folly for the fear of the Lord; an odious woman who is married, looking on to the religious system which will join with the world rulers to try to overthrow the rule of God. The last is the servant who overthrows her mistress, something seen in abundance today - the idea of the woman especially applicable to the age of woman's liberation.

The next group are little but wise. Here is a picture of the saints in their weakness, resting in the power of the Lord. We should be marked by a preparation in due time as the ants, the security of a home in the Rock Which is Christ for the present, fellowship with those of the same mind as the locusts, and a future in the Presence of the Lord like the spider.

The final group are the comely, speaking of our Lord in His glory. The lion will not be turned back, reminding us of the assurance of triumph for our Lord, the greyhound or possible the battle horse, reminding us of the One Who is able to overthrow every battle horse, whether literal or the vehicles of modern warfare. The he goat, who never misses a step, and the king who has absolute authority which none can defy. Against this background, there is the warning that any refusal of the authority of God will only lead to strife and defeat.

Do we recognise the greatness of our Lord?

Memory verse: “There be three things which are too wonderful for me, yea, four which I know not:”	Prov. 30.18
September 9.	Proverbs 31:1-9.
The Words of King Lemuel.

This chapter brings before us a further man who has no other part in the Word of God as far as we can tell. What is interesting is to note the emphasis in the chapter on the work of the mother or wife. His wisdom is what his mother taught him. Let us never neglect the great work that is done by a godly mother as here.

If the main subject of his teachings is the advice and teaching of the godly mother then there is equally a warning of the tragic consequences of taking note of the twin evils of the godless woman and wine or strong drink. How we need to realise that there is danger as well as delight in the woman, and we need wisdom to ensure that we obey the Word of God.

The first challenge of his mother couched in words that makes it clear that she expects this to be readily realised, is that he must not give his strength to woman. It is interesting to consider that Solomon failed in the two respects seen in these last two chapters. They serve as a very solemn warning that man, even with God-given wisdom, cannot go beyond the Word of God. If Agur reminds us that man cannot search out God, as Solomon tried to do, then Lemuel reminds us that he cannot escape the snare of the strange woman, which is recorded as the downfall of Solomon. The woman who is set to destroy a man, either deliberately, or by becoming deceived by the devil into being his tool, will sap the strength of the man until he falls under her influence.

The second failing of which Lemuel is warned is that of wine or strong drink. Here is the influence of alcohol to lesson the sensibility, and to break down the self-control of the individual. For Lemuel the reason given for not becoming deceived by wine and strong drink is that he must pass judgment as a king. We may think that this does not apply to us, but we ought to remember that we are called to pass judgment on the flesh day by day, and to live before men as the sons of God, showing to the world the character of God by our lives.

There is a purpose given for wine and strong drink. It can be used as a medicine, or Paul suggests a similar use for Timothy as a result of stomach trouble.

The calling of Lemuel is made clear. He is responsible to uphold the cause of the poor and dumb, by judging righteously without giving consideration to circumstances. It may be that the effect of alcohol has been seen to be that there is a way of bringing a forgetfulness of the trouble and distress, but Lemuel is clearly told, and telling us, that this is not an excuse for failure to fulfil our duty to do what we can to relieve the suffering.

Do we recognise the dignity of our calling in Christ?

Memory Verse: “Give not thy strength unto women, nor thy ways to that which destroyeth kings. “	Prov. 31.3.

September 10.	Proverbs 31:10-31.
The Virtuous Woman.

Here we see the final section of the book. We have considered the words of wisdom, we are now brought to consider the woman who fulfils this character. Surely this is a picture of what we as the Bride of Christ ought to be, yet sadly the question still would be raised, who can find her? She is certainly beyond any price that man could think.

The first characteristic is her faithfulness. Her husband has no need to fear that she is taken as spoil by another. Are we as true to our Lord, or does the world ensnare us. She is marked by good, always doing what is best for him. She works willingly with whatever yarn comes to hand. She is diligent in seeking food, looking afar as well as taking what is readily available. She is early to rise, to give to family and servants alike. She is marked by a readiness to labour to produce fruit for the blessing of the family. She builds up her strength, and ensures that her work is of the highest quality, even working into the night to complete the task. She shows mercy to the poor, and makes sure that her own household are prepared for the snow. 

There is a picture of the beauty of her adornment that follows. It is important to see that this is secondary. It is however a reminder to us of the need to maintain our character before the world. She is marked by the finest clothes, speaking of a beauty of character that cannot be ignored. Her husband is honoured because of her support, and she prepares her own cloth, pointing on to the glorious day when the Bride of Christ shall be arrayed in the fine raiment - the righteousnesses of the saints. Strength and honour are her clothing showing that she is marked by a refusal to be turned into paths of sin and deceit, wisdom and kindness are the characteristics of the woman in all her dealings, showing that she is always ready to listen and help others. How often we may find those who are marked by obedience without mercy, or kindness without obedience, both are the requirements of the Lord for His people, and we cannot excuse ourselves for failing in either respect.

Her dealings with others are considered further, as she takes care of the ways of her house, and refuses to stop working, so much so that children as with no substance as seen at the end, but the virtuous woman receives the praise in the end, because her works testify to her.

What do our lives show of devotion to Christ?

Memory Verse: “Who can find a virtuous woman? for her price is far above rubies.”	Prov. 31.10,
September 11. 	Ecclesiastes 1:1-18.
Vanity of Vanities.

This book records the sad experience of Solomon as he tried to seek out the ways of the flesh instead of looking to the Lord. It is a sorry reminder of what the world offers, or better, does not offer, for those who try to find satisfaction from it. The summary is given at the outset: Vanity of vanities, all is vanity. Let us never forget that this is what the Spirit of God writes over the world, and all will testify in the end, even if many are deceived into thinking that they can find something better now.

The opening verses remind us of the cyclic nature of life. Wherever we look we shall find a series of cycles. The first to be quoted is life. We need to realise that this is written purely from the viewpoint of the flesh, unable to see beyond the natural life. As such, there is nothing to anticipate ultimately but death. A cycle of generations of men is seen, with the earth remnant constant. This idea is further outlined as the movements of the sun, the wind and the waters are considered. Wherever the natural mind looks, it can only see unending cycles with no apparent purpose. The folly here is that which Solomon outlines in the book of Proverbs, that the fear of the Lord is the beginning of wisdom and knowledge. Against this background, there is no possibility of the natural mind ever entering into the purpose of God which is being worked out, and which would give a wholly different perspective on the events that are seen.

There is a further reminder that man seems to be given over to a life of labour. Whatever he earns, the eye and the ear will always learn of some way to spend it. They are never satisfied with what they have. It is no wonder that Paul reminds Timothy that the love of money is the root of all evil, and that it brings a snare, but godliness with contentment is great gain. The summary is seen that there is nothing new, it may be that a new generation brings a different appearance to the situation, but the underlying principles are the same. The past is forgotten, and the new generation will not learn the lessons from the present. Let us seek the wisdom from above which will allow us too be taught the lessons of the past so that we do not need to relearn by bitter experience. The natural mind does not consider that sin is at the root of the labour and sore travail that man faces. It is God-given in a sense, but only in the sense of a Divinely appointed judgment for sin.

The initial realisation of Solomon, apart from the simple fact that there is an unending cycle, is that there is nothing that can be done to alter. Here is the evidence of sin at work. We are naturally sinful, and nothing that we can do will ever alter that. All the wisdom in the world only leads to despair when faced with the reality of sin. 

Do we recognise the futility of the things of time and sense?

Memory Verse: “Vanity of vanities, saith the Preacher, vanity of vanities; all is vanity.”	Ecc. 1.3
September 12.	Ecclesiates 2:1-26.
The Follies of Pleasure, Wisdom and Labour.

As Solomon continues his search, he looks into the question of what is to be gained from looking into the satisfying of the desires of the flesh. There was a quick realisation that the going in for mirth and pleasure was only a vanity and vexation of spirit. It offered nothing of any lasting benefit for the individual. The same result follows from the desire for folly, great works, and building of houses or vineyards. No matter what Solomon looked for in terms of building something that would cause his name to be remembered, it was of no value. How interesting to contrast this with the words of Song of Solomon, where the beloved is seen to have a name as ointment poured forth, loved by the virgins. How we need to consider whether we are interested in the passing fancies of men, or in the pleasing of the One Who is over all, and Who will yet prove to be the only One Who can satisfy. Here surely is Solomon's error. He saw all as a matter of the head, he does not allow his heart to influence. If it gives rise to his emptiness here, it also gives rise to his loss of the one whom he wanted as a wife in the next book.

If the building of a name and multiplication of wives could not satisfy, then the question arises as to whether there is any benefit from the pursuit of wisdom or folly. Here there is a clear recognition of the excellence of wisdom over folly, but there is still an emptiness, as Solomon looks to see that the wisdom is lost as the wise man passes away. How sad to see the thinking of the natural mind that does not allow God into its thoughts. There is an emptiness that cannot be satisfied. We ought never to forget the reality that there is another generation who can benefit from our wisdom, and also that we do not cease to exist after death. For these two reasons, the emptiness that Solomon expresses is something we ought never to know.

The remainder of the chapter develops this idea by considering the result of any labour that we may do. Here we see the tragic character of he flesh expressed once more. The argument is that all is vanity because we do not know that the next generation will use what we have done. They are lost by Rehoboam, but Solomon brought in the error that led to the downfall: he was exalted by his father's wisdom as well as the wisdom that God gave him, yet he chose not to use it for the glory of God, and left Rehoboam to reap the harvest which he sowed. Let us ask whether we are going to be those who labour for the glory of God, or those who waste what others have done because we are afraid that someone else will waste our efforts.

Are we seeking satisfaction from the broken cisterns of the world?

Memory Verse: “Then I looked on all the works that my hands had wrought, and on the labour that I had laboured to do: and, behold, all was vanity and vexation of spirit, and there was no profit under the sun.”	Ecc.2.11

September 13.	Ecclesiates 3:1-22.
A Time for Every Purpose.

This chapter brings us to consider that the whole of life is ordered. For every event that might be considered a part of life, there is a time. The chapter begins with a series of fourteen couplets of opposites. The thought of Solomon as he writes is that life is a series of events that are going to happen whatever we do. Birth and death, planting and reaping, killing and healing, breaking down and building up, weeping and laughing, mourning and dancing, throwing away stones and collecting stones, embracing and stopping from embracing, getting and losing, keeping and throwing away, rending and sewing, silence and speaking, love and hatred, war and peace all have their time. Sadly, Solomon sees history like so many, although recognising the hand of God, he still speaks with the idea of a fate that cannot be ignored by man. How sad to think that many see life as no more than events which have been prearranged. We ought to rejoice in the assurance that our life is ordered by our Lord for our good. It is prearranged in a sense, but only by the One Who knows all things and desires the best for His own. How different from the conclusion of Solomon who questions what profit there is in the labour of a man. It is seen as a God-given toil for man to humble him. How sad that Solomon writes as one who looks down rather with evidence of pride, rather than in the humility that he speaks of here as purpose of the work.

There follows a consideration of the beauty of the earth that is seen to cause man to consider the reality of eternity, and to set their hearts to discover a meaning to life. It is sad to consider that as Solomon, the efforts of man to discover the meaning of life are perverted by a lack of a true understanding of God. It is the contrast that is often considered as the difference between seeing God in the light of the circumstances, as the flesh will do, or seeing the circumstances in the light of the Hand of God behind them, as the spiritual man will do. The conclusion of Solomon once more is at fault because of his wrong view. He can see nothing better than to enjoy all that God has given, to do the best he can. How often we hear these expressions today, as the evidence of men rejecting the Gospel.

Solomon considers further that the works of God are permanent. It will last forever and cannot neither be increased nor lessened. Sadly once more, this is said in the spirit of unbelief, thinking that no care is taken of man. If His works are permanent, then His memory is permanent as well. He will not overlook what has been done in the past, but rather the wicked and the righteous in the eyes of man are both seen before the throne of judgment. All are subject to death and judgment.

There is a distinction drawn in the closing verses between the men and the beasts in death, but this is still belittled against the certainty of death for all. The awesome reality of eternity is severely neglected here as Solomon lays more emphasis on the death than on the reality that death is final for the beast, but not for man, who returns to answer to God.

Do we live in the light that only the works of God are permanent?

Memory Verse: “I know that, whatsoever God doeth, it shall be for ever: nothing can be put to it, nor any thing taken from it: and God doeth it, that men should fear before him.”	Ecc.3.14

September 14.	Ecclesiates 4:1-16.
Oppression, Quietness and Fellowship.

Solomon looks now at the question of oppression and here he decides that there is a division into oppressed and oppressors. The oppressed are marked by tears with none to comfort, while the oppressors are marked by the power to do as they will. It is interesting to consider this in the light of the cross. How different is the example of our Lord to the ways of the wisdom of men as seen here. He has the power to overthrow the oppressors with no more than a word, yet he still chose to suffer at the hand of man. Equally, whenever we think of the oppressed among men, there will always be some degree of pity, but the Lord went to the cross with no comforters, none to take pity. The conclusion of Solomon in view of this is once more a sad reflection on the folly of the flesh; he looked on the dead as being better off than the living while those yet to live have the best place of all in Solomon’s estimation. How sad to think that many will be enduring everlasting torment, yet the flesh still belittles this against the oppression of the present. Paul had learned the lesson of the Lord, when he writes that the light affliction which is but for a moment is not worthy to be compared with the glory that shall be revealed.

Solomon moves on to consider labour and advantages. He sees the envy with which men think of their neighbour who appears to be better off than they. Once more, this is seen to be vanity. Whether Solomon is here looking into his own experience and realises that he, as the man with perhaps more privilege than any other since Adam, is still no better than the meanest of his slaves, or whether he is once more distancing himself from this, as if he were above such matters, we cannot tell. What is clear is that Solomon realises the folly of those things that count in the eyes of men. There is surely nothing like this to bring home the realisation of just how futile all these things really are. The words of Solomon are certainly well worth taking to heart in this context, as he writes that a handful with quietness is better than hands full with hardship and vexation. In a day when all the emphasis is on the reward for selfish labour, we so well to remember that it is all in vain when spent on self. The single man is considered, and for him it is seen to be the more pointless because he does not even have any other to benefit from his labours. For this reason, two are seen to be better, as they can work together and share in the spoil of their labours. The two together in the bed is also seen to be an advantage as they are able to warm each other rather than losing the heat as one would tend to do. Two together are seen to be better defended against attack, while three are even more difficult to overcome. How we ought to remember this in view of the fellowship into which we are called. The same principles apply spiritually to us. Two can work together, they will stir up the zeal of one another, and they will be better equipped to overcome the enemy.

The chapter ends with consideration of the contrast between the foolish king who brings poverty on his nation, or the wise child, though poor. The king is soon forgotten, leaving nothing behind, while the wise may leave some mark for their efforts.

Are we living in the light of eternal bliss?

Memory Verse: “Better is an handful with quietness, than both the hands full with travail and vexation of spirit.”	Ecc.4.6

September 15.	Ecclesiastes 5:1-20.
Thoughts of the House of God.

Once more, this chapter is full of evidence that Solomon knew nothing of the blessing that David enjoyed as he went up to the House of God. Where David speaks of his joy at the invitation to go up, Solomon shows great fear as he contemplates the greatness of God. It is a sad reminder of the contrast between the thoughts of the spiritual who is always at home in the presence of God, and the thoughts of the natural who can only come with fear, realising that he is sure to err. Solomon here advises care in the step, and in the words spoken. He is clearly approaching in dread of bringing condemnation upon himself, as the flesh certainly ought to do because it can never please God. Let us come, as David so often expressed, in the assurance that, though just in His dealings, God is merciful towards those who seek Him with a true heart. 

How sad to see the fear that Solomon expresses in respect of vows. He is concerned that any vow should be fulfilled, as the consequences of failing to fulfil the vow are seen to be worse than never having vowed at all. It is sad to consider that man in the flesh is in fear of the wrath of God, when the reality is that God would far rather show mercy than to judge. It is further evidence that the devil is out to deceive men into living in fear of God rather than enjoying the blessings that He is waiting to pour out. Let us ask whether we show that the Lord gives sufficient to satisfy our hearts, and therefore encourage others to come as well.

Another evidence of the flesh is seen as Solomon goes on to speak of oppression, and the perverting of justice. He says not to marvel because God looks on. It seems as though he is expressing the fallacy that men so often raise, asking why God does not stop these things, without ever acknowledging that it is the sin of men that has brought such injustice and oppression. How sad that a wise man such as Solomon still cannot get beyond what seems so obvious.

Solomon goes on to consider the true value of riches. It may be that the king increases; it may be that a man earns silver, but it is not for profit as he will never be satisfied. Greed is a basic failing of the flesh, and the poor who has nothing will be used by the rich to increase his riches. A further contrast is seen in that the man who labours to earn his living can rest contented at the end of the day, satisfied that he has earned what he has eaten, satisfied that he has enough to live, and without fear of any seeking to take his possessions. The rich man is left in fear that his riches will be stolen from him, and therefore he cannot easily rest because of the fear that grips him. This is further emphasised by the fact that when the time comes, he will leave behind not just riches but even his clothing, and leave the world, as he entered, with not a penny, not a thread to his name. Whatever may be left is for another, as far as he is concerned he may as well have laboured for the wind.

Once more, the conclusion of Solomon gives no regard to eternity, looking only to the present and suggesting that a man ought simply to take advantage of whatever he has in the present as he will leave it all behind and, again from the point of view of the flesh, remember nothing much of life, except the joy that God gives.

Are we laying up treasure in heaven?

Memory Verse: “Every man also to whom God hath given riches and wealth, and hath given him power to eat thereof, and to take his portion, and to rejoice in his labour; this is the gift of God.”	Ecc.5.19
September 16.	Ecclesiastes 6:1-12.
The Vanity of Possessions.

Solomon here speaks of an evil that he has noted. Once more, there is evidence of the fact that Solomon is reasoning with the arguments of the flesh. How sad to see a man so blessed by the Lord with wisdom, should use it in a way that is no better than a man with no knowledge of the Lord. Here we see the picture of the apparent injustice of a man who receives riches, wealth, and honour, yet is unable to make use of it for his own benefit, it is given to a stranger. We need to be very careful in thinking of this, as there may be reasons why this has happened. In his Proverbs, Solomon has already pointed out that there will be instances where someone gathers in haste, using evil means, and then learns that it is for another. This is one reason why this may be seen, equally, there are those for whom the collecting of wealth is their object, and so they end their life with an abundance of riches that they have to leave behind. While Solomon looks on from a natural viewpoint and sees this as injustice, we ought to consider more careful what is involved, in this case we would realise that it is a reaping of what is sown. In neither case has the person given consideration to what the Lord looks for, and so in both cases, he loses out.

The next consideration of Solomon is the matter of what we often call quality of life. As Solomon looks from the natural standpoint, he sees a man who lives for a long time, has many children, and yet never enjoys life as he might. Such a man is seen to be worse off than the man who dies at birth. How tragic to see the reasoning of a man who has no thought beyond that which is seen. He only looks at what life has offered, and for the man in view here, it has offered him nothing. Once more, we do well to consider the question as to why life offered nothing, and we shall find that he was probably marked by living for self. We can have absolute confidence that the Lord will reward faithfully those who seek Him, even if it is not in a way that the natural mind can grasp. This is another possible reason for Solomon's conclusions. There may actually be a good reason to see that the one who dies at birth is better than the other, but this is related to eternity. The one who lives to long life without knowing the salvation of God is left to face eternal wrath, where the child will be spared from such by the grace of God. How sad that Solomon sees them all going to one place, rather than realising that truth of the resurrection for judgment of all.

The folly of natural wisdom is further exposed by the conclusion of Solomon that all receive the same end. He expands this idea to think of the wise, the fool and the poor all going the same way. He concludes that it is better to enjoy what we have now than to go for something that is in prospect. It ends with the conclusion that life is empty, that many things of life only serve to increase the vanity, and that it is only a passing shadow. How we ought to rejoice in the assurance that this is not our prospect. We have hope in Christ, the assurance of eternal life, and the confidence that whatever we give up in this life will be more than repaid in eternity.

Do we judge by sight or by Spiritual judgment?

Memory Verse: “For he cometh in with vanity, and departeth in darkness, and his name shall be covered with darkness.”	Ecc. 6.4
September 17.	Ecclesiates 7:1-29.
The Values of Men.

This chapter brings us to consider the value that Solomon has arrived at by natural wisdom. We ought to take care to recognise these for what they are, and not to see them as the true values that God desires. In many cases they are actually the opposite to what the Lord desires from and for His people.

We can certainly appreciate that a good name is better than ointment, for an outward fragrance can never cover the odour of an evil life, death and mourning have a value in reminding the living of what is the common lot of all men, as sympathy in sorrow is better than laughter which would appear as mockery, and the wise is able to comfort where the fool knows only empty mirth. It must be recognised however that this is only one side of the picture, and we ought not to allow ourselves to become unbalanced as Solomon is here.

The rebuke of a wise man is something that is of lasting value, while the laughter of fools may warm for a time, but only like the thorns that burn out without bringing lasting warmth. Oppression is seen as a device that could bring a wise man to shame, while bribery will destroy the heart.

The need for consistency is seen next. There is the contrast between the beginning with a proud zeal that burns out, and the completion of the task with a patient spirit that does not tire. Equally, a hasty spirit will arouse anger swiftly, and anger leads on to folly.

The folly of comparisons with the past is considered next. It is easy to remember the good and forget the bad from the past, but it is hard to compare accurately. We need to live for the present as we are able. To accomplish this, wisdom is good with an inheritance as both act as a defence, but knowledge and wisdom are preferable to wealth because they bring life.

The work of God is considered next. Life is seen to be set out as a series of prosperity and adversity, good and bad, set against each other leaving man to find nothing. Here is the natural mind; we can see the Hand of God at work for our blessing, leading us on into a greater appreciation of Himself. All has a definite purpose for good, if we wait His time.

The next verses suggest that there is no profit in seeking to be just. The just may die young which a wicked man may live a long life. The call goes out for balance. This is the idea of Rom 5.7, a righteous man does not draw people to himself. The fear of God and wisdom are seen to be better. Solomon draws conclusions from his searching out, warning once more of the evil woman who seeks to ensnare others.

The conclusion is drawn that God has made man to live in righteousness, and while there may be one in a thousand who approach to this, in general they look out many schemes.

Are we marked by a life of righteousness?

Memory Verse: “Lo, this only have I found, that God hath made man upright; but they have sought out many inventions.”	Ecc. 7.29

September 18.	Ecclesiates 8:1-17.
The Limits of Wisdom.

Solomon now raises the question of the excellence of the wise man. He is able to explain and to tell others. For this reason, his face shows the satisfaction that comes from being able to explain what others cannot.

A charge is given to obey the king in the light of the oath that he has taken before God. Let us never doubt the fact that a king's authority is God-given and so to refuse a king, other than when his word is in contradiction to the Word of God, is to refuse the word of God. No one has the authority to ask a king what he is doing, he does as he pleases, and he tells others to do what he as well. The present shows that abuse of authority can lead to trouble, but we still need to realise that for all this, we are not at liberty to refuse the powers that be.

We are next brought to face the ultimate reality of life and death. We all live in the shadow of death coming upon us, with no warning generally of when it may come. None have the power to retain the spirit when the time comes, and none can escape from life until the time. In the light of the ways of men today, we do well to consider the force of these words. If a man thinks to end a life, it is an attempt to take the place of God Who has decreed these things. Whether it be doctor who operates to kill the unborn child, or the doctor who acts to end a life that men deem to be useless, he is taking the place of God, and as such all who do such deeds will answer to God for their attempt to usurp His authority.

The life and death of the oppressor is considered next. He rules over a man to the hurt of the other, but when his end comes, he is buried and forgotten, sadly not just be man, but also by the Lord in that he will hear those dread words, I never knew you.

The contrast between the wicked and the God-fearing is considered next. The wicked is seen to repeat his sin, thinking to escape, but he shall receive his reward, and the God-fearing receives his reward though he waits for it.

The injustice of a just man being punished or an evil man escaping is considered. This may be in a literal sense, or in the sense of the appearance in terms of the life of such. Against this background, Solomon is left to commend mirth, making the most of the present to satisfy self. How we ought to realise the need to make the most of the present for the Lord rather than for self.

The chapter ends with Solomon showing that, for all his wisdom, he is unable to answer some of the issues that men will raise. All we can do is trust in the Lord, and wait for Him to reveal His purpose.

Are we moving in the fear of the Lord?

Memory Verse: “Though a sinner do evil an hundred times, and his days be prolonged, yet surely I know that it shall be well with them that fear God, which fear before him:”	Ecc.8.12

September 19.	Ecclesiastes 9:1-18.
Wisdom Applied.

These verses bring us to consider further conclusions that Solomon draws from the knowledge that he has gained. His searching has brought many things to light, and now he applies himself to explain them for the natural mind. Let us not make the mistake of Solomon in thinking that everything has to be understood by man. Solomon recognises that the righteous and the wise alike trust in the Lord for their good, yet he comes to the conclusion that they suffer in the same way as the wicked and the unclean. Here we see the end of human reason. It fails to take account of what is beyond the reach of man to grasp. How we ought to endure like Moses, as seeing Him who is invisible, or like Paul, in the assurance that whatever may come our way in this life is only light compared to the weight of glory that will be our eternal reward if we are steadfast to the end.

The finality of death is considered. Here is the ultimate folly of man, he forgets that death is but the doorway into the long home, and that whatever may appear on the surface will not be reflected in the reality. To the natural mind, life is better than death because death has ended all that a man can do. How grateful we are that we are not bound by the vision of our natural eyes, but can see into the realms of eternity. This should be our motivating force, because Solomon rightly concludes that if there were nothing more than this life, all would indeed be vanity.

Against the background of Solomon's conclusion, he advises that men should make the most of what they have in this life, living as best they can and trusting that God will accept their works. How sad to realise that God can never accept the works of a man, we are all so full of sin that we cannot be accepted in His sight apart from His mercy. Solomon has merely expressed the lie that the devil would try to teach men. Let us ensure that we gain our acceptance in the light of the Word of God not the wisdom of man. There is an encouragement to remember that the Lord has given the wife, and therefore we ought to live with our wife as with the one whom the Lord has chosen for us. How sad to think that this was written by a man who had seven hundred wives. Perhaps his experience taught him the folly of what he had done, certainly Song of Solomon suggests that he was forced to recognise this in the one who is addressed as 'my love' and her devotion to her beloved.

There is a reminder that reason is not always correct in its predictions, a battle or a race may be won or lost by apparent chance, while even the wise may be caught by unforeseen circumstances in his plans. Let us always remember that what Solomon sees as chance is the Hand of God moving behind the scenes to accomplish His purpose and so we have access to the power behind the universe every time we pray.

The closing verses of the chapter are a reminder that a wise man, however poor may deliver a city by wisdom, when might could never accomplish this, yet for all this, men will still look on might rather than wisdom as the means of accomplishing the triumph. The wise man will be forgotten once the battle is over.

Are we careful to give due credit?

Memory Verse: “Wisdom is better than weapons of war: but one sinner destroyeth much good.”	Ecc. 9.19
September 20.	Ecclesiastes 10:1-20.
Examples of Folly.

The evidence of folly in someone who is marked by a reputation for wisdom is like the stench that comes from the ointment when dead flies have been allowed to enter. How we ought to consider the force of these words. A man, however wise, may be remembered for a moment of folly more than for a life of wisdom. In general however, the wise man will be marked by using his wisdom to good effect where the fool will prove unable to translate what he knows into actions. Even the walk of a fool tells everybody that what he is.

There is a warning not to be put off when the ruler rises against us, because yielding to his will can pacify his anger. The folly however of those who are out of place is exposed. Here we see the character of the present day where order is set aside. Let us never be seen as those who ignore a Divinely appointed order. Solomon speaks of the error that can proceed from the ruler, which leads to the servant and prince exchanging places, to the fool receiving honour while the rich is despised. The reference to digging a pit here is perhaps a reminder that this is precisely what such men are doing, whether the ruler who yields position or the servant who grasps authority. Both are steeping out of line, and are digging a pit for themselves, or playing in the place where the serpent is likely to hide. There is surely evidence today that the world is ripe for the devil to reveal his man for the amazement of a world that has chosen to refuse the claims of God. The devil deals in deceit, but we are called to be open as heralds of the Gospel.

There is a reminder that, while a strong man may be able to use a blunt axe, he will use more strength, where the wise man would realise that the axe needs to be sharpened and save the effort. We ought to apply our wisdom to the work that we are called to do.

A babbler is seen to be like the serpent, ready to bite with neither warning nor reason. In the end however his words will swallow him up, while the words of the wise are gracious, offering comfort not destruction. Let us beware that we are not like the fool who speaks freely, foolishly at first, but always leading on to mischief in the end. The fool is marked out for two more characteristics. He is full of words concerning matters that are beyond a man to grasp, and he has no idea of the way in which he ought to go. Let us always remember that the wise man will look for the evidence of actions that match up to the words before he takes too much knowledge of words. Even the devil can sound plausible, but his character is destructive.

The chapter ends with a look at the character of rule. When the king is marked by youth, and the princes by indulging, the land is set for trouble, but there is a blessing for those who are marked by diligence. There is also the warning that any words that may be spoken against the king are likely to return to the loss of the one who speaks.

Are we marked by wisdom in our actions?

Memory Verse: “The words of a wise man's mouth are gracious; but the lips of a fool will swallow up himself.”	Ecc.10.12

September 21.	Ecclesiastes 11:1-10.
The Principles of Sowing and Reaping.

This chapter brings us to consider the application of wisdom in terms of the basic actions of life. The idea of casting the bread upon the waters has the idea of being ready to give out. Let us take care that we do not miss the opportunity to give help where we can. It is easy to think that we ought to save for a time of need, but to give where there is a need is likely to bring a reward in due time.

Two simple principles of nature are outlined next. Clouds full of rain empty on the earth, and a tree remains were it falls. There is no power in the cloud to direct the rain, or in the tree to move itself. Perhaps this would remind us that the blessing or the judgment fall on all alike, with no power in man to alter the course that it takes.

There is a reminder that those who wait for the ideal opportunity to sow will never find it. Paul suggests the same principle as he writes to Timothy, exhorting him to be instant in season and out of season. We can easily excuse ourselves for failure to labour as we might because the time was not right, but the Lord looks for us to be faithful in every circumstance of life. The comparison is drawn with the movements of the wind or the growth of the body in the womb, we cannot tell what happens, but we see its effect; likewise we ought to be faithful, as we can never tell what the result will be. The same is seen in respect of the time of sowing. We can never tell whether the morning or the evening will prove to be the best time for sowing. These matters are for the Lord alone to tell, and therefore we ought to be ready to do all that we can at every opportunity. Much has been lost over the years, and perhaps more so than ever today because we try to wait for opportunities to arise rather than making the opportunity by hard toil in ways that may appear to bear little or no fruit.

There is a reminder that just as light and dark alternate, each has a purpose, and while we may remember the good times with good reason, the dark times have a purpose to teach us as well. It is easy to forget the hardships, but there will be many. It is this failure to remember that frequently leads to looking back on the past and thinking it was much better than the present.

The advice is given that a young man should take full advantage of his youth, and allow his heart to enjoy the blessings of youth, living for the things that are set before us to enjoy, but never forgetting that God is watching over our path and will judge for what we do. Against this background, the limits are set that we ought to walk in paths that are right before God. The advice is amended to suggest that we should put away those things that might bring trouble to our hearts and the evil that so often marks the world. How careful we need to be in all our ways if we are to avoid the snares of the flesh. How good for us to realise that the Lord offers what Solomon could never find, what the natural man can never grasp, the abundance of spiritual blessings that are stored up for those who set their heart on pleasing Him.

Are we looking for satisfaction from the world or from the Lord?

Memory Verse: “Therefore remove sorrow from thy heart, and put away evil from thy flesh: for childhood and youth are vanity.”	Ecc. 11.10

September 22.	Ecclesiates 12:1-14.
The Final Conclusion.

Solomon now comes to bring his consideration to a conclusion. He will bring together all that his search after wisdom has brought him. He begins with the challenge to the young. It is never too early to set out on a path of pleasing God. Youth is the time to remember Him, before age sets in and it becomes difficult with added responsibility and the weariness of the body causes us to become less inclined to go in for these things.

There follows a picture of the way in which age reduces the abilities. Eyes, legs, teeth, ears, sleep and voice are all clearly seen to suffer with age. How we need to realise that the body is subject to decay. as we consider these, it is interesting to see that the evidence of decay can be seen from an relatively early stage of life. These are not necessarily the results of old age as such, but rather a weakness that develops from the time of maturity onward.

The frailty is further explained as the weakness is seen in the picture of those things that we think of as being of no account becoming a burden. While this may not necessarily be true literally, once more we can think of examples of those things that are taken in the stride in youth becoming a burden as we grow older. Examples come to mind of many things that become more difficult to achieve as we grow older. All points to the fact that most of life is spent in moving towards the end, the long home. How we ought to give consideration to this, and yet we ought also to realise that this is the natural viewpoint. We should live in the realisation that what we do in this life is preparing for the future. If we never look beyond this life, even believers may enter heaven with nothing, and the lost will find that they lose all. If we live for the glory of God, then we shall have the assurance that we enter heaven with treasures laid up in store for us.

If these verses have given the emptiness of life, concluding once more with the key note of the book, Vanity of vanities, all is vanity, then Solomon goes on to give his final conclusion. He continues to teach the people, to set in order proverbs and seek out acceptable and true words.

The value of wise words is considered. They are to be seen as goads to encourage us in right paths, and as nails to keep us safe in the face of adversity. The natural mind can continue to write, to make suggestions, to analyse what it finds, but all it will do is weary the flesh and reach no conclusion. In contrast, Solomon looks at the simple alternative, to live in the fear of God and obedience to His word. This is all man is called to do. Wisdom may have its value, but nothing will replace simple obedience in the day of judgment.

Are we living in the light of Eternity?

Memory Verse: “For God shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil.”	Ecc. 12.14

September 23.	Song of Solomon 1:1-6.
The Song of the Beloved.

The song begins with the note of praise as the writer speaks of her beloved. The main theme of the song is the discourse between the young woman, often seen as the Bride, who has been brought into the king's palaces and her beloved. The way in which she speaks to her beloved, yet speaks of the king as a third person suggests that her beloved is not Solomon, but rather that Solomon is trying to take her to himself against her wishes, and away from the one whom she loves. In this context, the idea of the kisses of his mouth would suggest an outward show, but it cannot compare with the love that she shared with her beloved. Let us ask ourselves whether our hearts are as true to our Lord in the face of the attraction of the world that offers much by way of appearance. The book of Ecclesiastes has outlined the privilege that Solomon enjoyed naturally, but sadly his heart seems untouched.

The beloved is compared to wine, to ointment poured forth, to one whom all find attractive in the broadest sense. The desire appears to be that, even though she is in the king's palace unwillingly, her heart is still reaching out to her beloved. He is her joy, and his love satisfies in a way that the abundance of wine that Solomon might provide could never do.

The bride looks on herself and sees her unworthiness. She is black but comely. The colour appears to be due to her labours in the heat of the sun, when her brothers made her keep their vineyards. There may be a hint here as to the background of her circumstances. It is not unlikely that such men would not think twice at the idea of trying to arrange for their sister to marry the king. It may be that opposition has caused her to be persuaded to accept a way of escape that appeared to deliver her from the trouble, but really only brought yet more heart break in separation from her beloved.

Here then we see the picture developing. She is found in circumstances that are undesirable from two points of view. Firstly, she is found in the king's palace, where there is every privilege and pleasure that the world can offer, and yet it is empty because it means she is apart from the one whom she loves. Secondly, she is found to face opposition from her own family who are trying to use her for their own purposes, whether in the matter of the vineyards as seen here, or possibly even in gaining standing before the king. This is a true picture of what we shall find throughout life. The world will be looking to make whatever use it can of any who are prepared to allow others to use them. It may be that our trouble stems from the open adversity as seen in the brothers, or in the more subtle temptations as seen in the king's palace, where there may not appear to be the enmity which was found in the family, but the dangers are perhaps even more real in that the king will certainly bring separation from the beloved. Let us ask ourselves whether we are prepared to stand fast in every way. It is easy to see the danger that comes from open hostility, but as the book progresses we shall see that the danger of the subtle approach is far more difficult to counter than that of open hostility.

The picture of failing to keep her own vineyard is a reminder of the fact that we can become so occupied with our work, whether in a worldly sense or even in a spiritual sphere, that we are not cultivating our lives before the Lord so as to bear fruit for His glory.

Where do we look for satisfaction?

Memory Verse: “Because of the savour of thy good ointments thy name is as ointment poured forth, therefore do the virgins love thee.”	Song of Solomon 1.3

September 24.	Song of Solomon 1:7-17.
Two Places for Food.

The closing verses of the chapter bring us to consider two places where there is provision made. The bride asks her beloved where he is to be found. Here is a challenge to our hearts. We ought to seek to feed in the place where the Lord is found. The suggestion has often been made that a place should be judged by whether we could take the Lord there. The idea here goes a little further than that. It is that we ought to look positively to find the Lord where we feed. There may be places where we feel we would be happy to go with the Lord, but they are not places where the Lord is to be found. Let us seek for Him, and not turn aside to the companions. It may be here that the companions could be fellow-believers, teachers, even study of the Word of God, or activity in the work of the Lord.

The answer comes that she should follow the footsteps of the flock. He is the One Who draws the sheep, they know His voice, and follow Him. Let us be found seeking the company of those who genuinely seek the Lord. This is where we shall find true blessing, and food for our souls.

The beloved goes on to describe what he finds in her. Here we see a word that conveys much less than the idea of beloved. She is a companion. Here is a glorious reminder to us of the privilege that is ours of fellowship with our Lord. We are able to share with Him in all that He has provided for us. She is seen to be preferred to the majesty of Pharaoh with his horses, or to all the adornment that women might put on to attract men to themselves.

The bride now speaks of her position at the king's table. She brings a fragrance to that place surpasses what Solomon can provide. Here we see the contrast brought out between what she finds with Solomon and what she finds with her beloved. For all the wealth of Solomon, she brings to his table something extra, whereas when she looks at her beloved, she finds someone who can satisfy all that she might desire. Let us ask ourselves what we bring of our Lord in our daily pathway. If we are truly seeking Him throughout life, then something of His fragrance will be seen in our lives, and will add to all that the world can offer. Let us not allow the show of the world deceive us. We have greater riches in Christ than the best of the world can ever offer. We ought to add to the world in every aspect, by bringing Him into it, but we can simply rest in the satisfaction that we find in fellowship with Him, enjoying His love.

The beloved now speaks of her as having doves' eyes. The idea here is of the purity and peace that mark her. Here is someone who belongs to Him, and in whom He can take pleasure. The chapter ends with the bride speaking once more of the beloved, as fair. She looks at what they share, and realises that it is far better than the king's palace or the king's table. 

Do we seek for fellowship with our Lord?

Memory Verse: “Tell me, O thou whom my soul loveth, where thou feedest, where thou makest thy flock to rest at noon: for why should I be as one that turneth aside by the flocks of thy companions?”	Song of Solomon 1.7
September 25.	Song of Solomon 2:1-7.
Thoughts of Love.

This chapter starts with the bride looking into her heart to see what she is really like. The rose of Sharon, the lily of the valley are small and relatively insignificant flowers. Although the rose may be thought of as beautiful, the emphasis here is on its insignificance. Against this background, we see how the bride is looking beyond herself to question why one such as her beloved should ever set his love upon her. The answer is quickly given. She is seen as a lily among thorns. However small or insignificant she may appear to be in her eyes, she is far greater than those around to her beloved. He sees the evidence of sin, as suggested by the thorns, and in the midst of sin, there is this one weak and helpless little plant. How we do well to consider that we are called to grow up for the glory of God in a hostile world, just as our Lord grew up as a root out of a dry ground. We might easily think that we can do nothing, but we are still to live for His pleasure because He has set His love upon us. The bride is quick to acknowledge the excellence of her beloved. If she is a lily among thorns, then he is an apple tree among the trees of the wood. The significance of this is explained clearly so that, while there may be debate as to the precise tree in question, there is no debate as to the meaning of the words. There are two characteristics of the tree that mark it out from the other trees. The first is shelter and the second is sweetness. As to the shelter, then we have the assurance here that there is a perfect protection under His shadow. How thankful we are to recognise the excellence of our Lord. Many pictures are used to illustrate the shelter that He provides. Perhaps here there is the idea of a complete covering. Other trees may be found, but the sun would penetrate the leaves to those underneath, but the apple tree provides complete cover. How thankful we ought to be that our Lord is able to defend us from the fiercest attacks of the evil one. The fruit is sweet reminds us that there is a satisfaction to be found in our Beloved. The other trees would not offer fruit to feed the hungry, but we can be certain that we shall find enough in our Lord to satisfy every longing of our heart. We can consider the delight that the Father found in Him, and this ought to reassure us that if the father found complete delight in Him, then we can find the same as well. A further detail is added. Here we see where the picture fails in measure. The tree might provide fruit, but He is marked by a love that is openly shown to the beloved. He takes pleasure in satisfying her as the trees never could. Rather than picking the fruit, He gives food to the full for her to enjoy. Rather than a shelter under which to hide, there is the evidence of the love that ensures the comfort of the on who is loved. 

How our hearts rejoice to see the picture here of our Lord as He supplies our every need. It is probable here that there is evidence that the love is shown even when there is not a full response from the one who is loved. The last verse of the section would serve to illustrate the fact that the Beloved does not find the response that He might desire in the heart of the one He loves. How often this is true in our hearts. Perhaps here there is a reminder of the way in which our Lord moves. The seed has been planted; thoughts of Himself have been aroused in the heart; but there is not complete devotion and full fellowship such as He wants to enjoy. Against this background, there is the call made for the daughters to leave her to sleep until she is ready. Although the rendering is given as "until he please", the context demands that we see that it is His request for her to be left. Our Lord never sleeps, but He never forces Himself on us. He is always waiting to draw our hearts after Himself.

Do we find all our delight in our Lord?

Memory Verse: “As the apple tree among the trees of the wood, so is my beloved among the sons. I sat down under his shadow with great delight, and his fruit was sweet to my taste.”		Song of Solomon 2.3

September 26.	Song of Solomon 2:8-17.
The Voice of the Beloved.

The scene here is probably set in the palace. The bride has remained for the time in the palace, and now her beloved comes to find her. Having charged that she be left, he now sees the right time to stir up her thoughts a little further. She hears His voice; she has the picture of him coming over the mountains and hills to where she is. How sad when we allow our hearts to be taken up with our surroundings so that we lose sight of the reality of the love of our Lord. Just as the palace would contain much to occupy the thoughts of the bride and to cause her to forget her beloved, so the world has many ways in which to turn our hearts away from the Lord Who loves us and wants us to share in all that He has brought for us. It may be that the palace has become like a prison, and the bride is looking out in hope of a release because she has thought on her beloved and realised just what she is missing. How good when we realise the emptiness of the world, for all its show.

Having leaped over mountains and hills in His love for her, the beloved is found behind the wall, then coming round to be seen at the window. Here the sight that should thrill the heart and cause the bride to leave the place where she is found. The call is to rise up and come away with him. Here is the desire of the beloved for her, and probably her innermost desire as well, but she is clearly not ready as yet to heed his voice. Let us ask how far we are prepared to sacrifice the world for the sake of our beloved. It may be that the palace attracts still, perhaps the position attracts as one in the palace, it may be that there is fear of the shame and reproach of being known as one who rebuffed the king, that the king might be angry and take some form of vengeance against her or her beloved. We need to realise that to associate with our Lord is to bear reproach, but that He is more than able to watch us in every form of trouble or circumstance of life. Here there is evidence of springtime, of new life, and the desire of the beloved is that she shares in this.

The sad reflection is that she is not ready to share these things with him. He longs to see her face, to hear her voice, but still she hides from him as not ready to be associated with him while in the palace. This is the background to the comment regarding the little foxes that spoil the vines. All too often it is the little things that can be the cause of the greatest harm. Where there is the beginning of desire for Him, the world will use things that ought to be dismissed, but too often are ignored as harmless to draw away from Him. It is the cry that is heard so often, “What is wrong?” that highlights the deception of a world that is under the power of the wicked one. She knows where to find Him, and she thinks that she can go there among the lilies when she is read, and she will find him waiting for her. She wants to try to satisfy both desires, but the reality is that her heart can never settle in the palace without him, but she needs to realise He will never be found where another is in control. We cannot follow our Lord and still live in the world.

Are we living for the Lord or for the world?

Memory Verse: “My beloved spake, and said unto me, Rise up, my love, my fair one, and come away.”	Song of Solomon 2.10

September 27.	Song of Solomon 3:1-11.
The Beloved and the King.

The heart of the bride is awoken to the entreaties of her beloved. Having dismissed him, she is disturbed and decides to seek him even though it is now the night. She sets out, but she cannot find him. He has taken note of her words. Let us ask ourselves whether we are like this one. We think to give time to our Lord later, but then it is the night and we realise that we have not found Him, so we seek Him at the wrong time, and we find that He has withdrawn.

The place where she seeks is wrong, although she does not realise it at first. She goes out into the streets of the city, and the broad places. Here are places that would be associated with evil. John 3 reminds us that men love darkness rather than light because their deeds are evil. Against this background, it is not surprising that she is unsuccessful in her seeking. Let us ask whether we are like her, in seeking in places where we ought to know our Lord will not be found, the places where the crowd may be found, rather than the quiet place where we can share fellowship with Himself.

We are now introduced to a new group, the watchmen. These are the people who are given the task of maintaining the rule of law in the city. While she is open and true in her desires, the manner of her seeking might be sufficient to raise a question in their minds. She prevents this however by asking a question of her own. She asks concerning the one whom she loves. These men are a picture of the law, and they are of little help in finding the beloved, although on both of their appearances, they stir up the thoughts that lead her to find him. Here we see the reminder that, while the law cannot bring us into fellowship with our Lord, it has the purpose of bringing men to Christ. How sad to think that some are so close to our Lord, yet never find Him. They learn the law, they try to keep the ways of the Lord, and yet they cannot see the hopelessness of law-keeping where sin is found. On a simple level, this would surely show that the beloved is not Solomon, as he would not move about the city at night, and the watchmen most certainly would be able to direct her to him.

The heart of the bride is seen as she finds her beloved, and holds him fast and brings him to her mother's house. Here we see the fulness of her love as she reaches out to him, and yet it is clearly not yet perfected. She knows her heart, but she is still not ready to yield completely, hence there is once more the request that she should not be woken until she please. The zeal and desire of the moment has not yet matured to a stage where there is a lasting love that cannot be bridged. The appearance of Solomon in the closing verses may well be the reason. Here is the attraction of the world in all its might and majesty, and it is still sufficient as yet to blind her heart to the devotion that her beloved desires and deserves. As Solomon comes, there is fragrance, there is power, there is wealth, there is appearance and there is glory. All that the heart naturally longs for is found in the one who is trying to woo her. It is perhaps too much as yet for her to resist. She still needs to learn that true delight is only to be found in her Beloved. As we consider this, we do well to ask whether we can sing with the whole heart the words, Take the world but give me Jesus.

Are we deceived by the empty delusions of the world?

Memory Verse: “I charge you, O ye daughters of Jerusalem, by the roes, and by the hinds of the field, that ye stir not up, nor awake my love, till he please.”	Song of Solomon 3.5

September 28. 	Song of Solomon 4:1-6.
The Thoughts of the Beloved.

This chapter opens with the thoughts of the Beloved as he looks on his love. He sees one who is marked out as fair, with eyes of doves within her locks. Here we see the thought of the one who is marked out as looking for peace. The thought of the locks may be the veil, suggesting that she is marked by a purity which is seen by her showing herself to be set apart for another. Let us ask ourselves whether we are ready to act in a way that shows to the world that we belong to our Lord. The veil would deter any who had thoughts for her. We ought to live in a way that shows that the world will have no claim on our affections.

From the eyes, the thoughts are turned to the hair. Here we see the glory of the woman. She is marked out by a beauty that compares with the goats that might be used for producing woollen garments such as cashmere. This would be the type of goat in view, not perhaps the goat that we would see generally in this country.

Her teeth would speak of that which is seen as she smiles. Here is the evidence of a genuine smile. There is nothing forced in her. The sheep would speak of the perfection of the teeth, the washing of their purity, the twins of the fact that there is perfect balance, without one side being more pronounced than the other. The fact that none is barren is the picture of a complete set. Here we see the evidence of one who is perfect. How we ought to rejoice that this is precisely the picture of justification. We are seen in the beloved, and thus we are seen with all His acceptability.

The lips and the speech is considered next. They are like a scarlet thread, and the speech that comes from them is comely. We see here one of the references to the scarlet thread that runs through the Scripture. It speaks of the token of salvation from the judgment of God, and here we see how she is marked out as one saved by the power of God. The temples speak perhaps of that which gives shape to the face. Here again there is the evidence of that which is fruitful for the glory of God. The neck of her determination that is not to be easily overcome, the breasts are the place of affection and will and are marked out as being that which will glorify the Lord. How we ought to consider in a practical sense whether we display the character that our Lord desires from us. There is evidence here in the feeding among the lilies of humility and grace as well as beauty. Let us search our hearts to see what the Lord might say of us if He were to look there.

The bride begins to consider her position now, and she again looks to the time when the day breaks. Here we see how there is a longing awakened in her heart to know the Lord. In chapter 2, she seems to dismiss Him, now she seems to speak in anticipation of a time when she may share with him. Sadly, she has not yet realised that now is the time. Let us ask ourselves whether we are content to live our lives with a longing to know the Lord but thinking that we can never obtain it in this life, or whether we are ready to see that His desire for us is that we might know Him.

How often are our thoughts occupied with the beauties of our Lord?

Memory Verse: “Until the day break, and the shadows flee away, I will get me to the mountain of myrrh, and to the hill of frankincense.”	Song of Solomon 4.6

September 29. 	Song of Solomon 4:7-16.
The Desire of the Beloved.

The chapter continues now with the Beloved expressing His desire that the bride should come with Him now. This was not what she expected, and the next chapter shows that she is not ready for it. How sad when our hearts are not ready to respond to the Lord. Once more, there is the pattern of His withdrawing, and her seeking for Him. 

It is interesting here to see the way in which He woos her. We find the place where He would take her. Lebanon was the place famous for its cedars and woodcraft. It is the place from which Solomon obtained the stones and trees for the temple. Clearly, the picture here is that the Beloved wants her to come to the source, and not be content with the pattern. Here we see the contrast in general terms between the Old and New Testaments. Here we see the contrast between what can be found by a path of legal obedience and what is made known to those who learn the grace of God. It is a place of great height, but it is also a place of danger. The lion and the leopard would not be ideal companions, but rather would perhaps remind us of our calling to fight a spiritual battle in the heavenly places.

The eye of the bride is seen to capture the Beloved. He has seen her as she looks on Him. Here we do well to ask whether we would bring our Lord joy because of the way we look on Him. Her love and her fragrance are marked out. Once more, we can think of the way in which our Lord looks for the evidence in our hearts of a response to His love, of a fragrance that shows that we are being conformed the more into His likeness. We have already seen that the Beloved is the source of her fragrance, so this is purely the bride showing His fragrance to others. Her lips and her tongue are considered. Here there is only sweetness, but unlike the strange woman of Proverbs, it is not a sweetness that is one in appearance only. It is under the tongue as well as the mouth. The milk would speak of the purity that marks her words, not the deception of the other.

The picture now changes to that of the garden. How sad the Beloved is to look and see that the garden is still closed, the fountain sealed. She is marked by all the precious fruits and the precious spices that He desires, but she still has not opened to Him. She is still caught between the Beloved and the king. For all the beauty of her person, and her fragrance, still there is not the response of love for the Lord. How we ought to consider the force of this. It is possible that we might know much of the Word in its purifying effect, that we might look on our Lord, and be changed into His likeness, and still we can miss the intimate fellowship that He wants to have with us. He would rather know the fellowship and see the development, but she shut up, perhaps thinking herself unworthy, perhaps because she cannot leave the palace as yet.

The response of the bride is to call on the winds to blow. The soothing south and the harsh north combine to bring the best in her. She is still trying to perfect herself, not realising that her beloved is waiting for her to open to Him.

What does our Lord find in us?

Memory Verse: “How fair is thy love, my sister, my spouse! how much better is thy love than wine! and the smell of thine ointments than all spices!”	Song of Solomon 4.10

September 30.	Song of Solomon 5:1-7.
The Beloved Withdraws.

Once more, the picture is seen of the Beloved coming to seek out the bride. On this occasion, he is found in the garden, a garden that, it would appear, he had given to her. He is now looking for her response, and he is once more to be disappointed. She is still not ready for him despite the appearance of him having given much to her. Let us ask whether we cannot see the picture here for us of the Lord looking for an intimate fellowship, yet we are not ready for Him.

The response of the bride is sadly often reflected in our lives. Just as the bride here is slow to hear the voice and respond, so we are often as slow to respond to our Lord when He looks for our affection. There is good reason for her reaction to his call. She looks and sees herself unprepared for him, and so she hesitates to answer. Here is a reminder for us of the fact that our Lord is looking for us to respond to His love, and He waits, calling gently for us to open the heart to Him, and to receive the blessing that He desires for us. The hesitation is only for a moment, yet it is enough. The beloved looks for the evidence that he is everything to her, and it is not forthcoming. This challenges us with the thought as to what might come between our Lord and us. Is it the evidence of relaxation, the fear of losing out? How sad to think that in such moments we allow our reasons and thoughts to prevent us from enjoying the Lord in the way that He desires.

After the momentary hesitation, the bride gets up to open to him, but by the time she opens, her beloved has gone, and she is once more reduced to chasing through the streets to find the one whom she loves. The heart had failed as he spoke, but now she finds that he has gone. She is left to seek him out once more.

Once more, the watchmen are found in the streets as she goes out, but this time they take further action. Here we see a reminder of the way in which law cannot understand grace, and therefore they will treat the one who looks to grace as though she were a criminal. Here is the picture that answers to those who would try to discourage the believer with such teaching as the doctrine that we can be saved and lost. Law cannot accept the promises of God, it relies on human logic, that we are not good enough for God, and that He cannot accept us with our failings. The reality is that such an attitude is only evidence of pride, and yet it is the cause of great harm to many believers who are brought into distress because they can see their failings and therefore find it possible to accept that they are lost. How sad to see the way in which the world in all its forms is set in opposition to the child of God.

From the watchmen, the bride moves on to meet the daughters of Jerusalem. Here are a company of women who cannot understand the bride for another reason. They probably envy the position into which she has been brought, and they cannot take in how someone, could ever possibly give up all that Solomon offers for some unknown. For them, the idea that one who has the attention of Solomon might be sick of love is not possible.

Are we eager for fellowship with our Lord?

Memory Verse: “My beloved put in his hand by the hole of the door, and my bowels were moved for him.”	Song of Solomon 5.4

October 1.	Song of Solomon 5:8-16.
The Beloved's Beauties.

They cannot take in how someone could ever possibly give up all that Solomon offers for some unknown. This is the reason for the question which gives rise to the best known portion of the book, as the bride opens her heart to speak of her beloved. Here is the outpouring of her heart for him, as she realises perhaps for the first time just what he means to her. Let us ask what incentive we need to open our hearts to tell of our appreciation of our Lord.

As she thinks of her beloved, she sees him to be bright and ruddy, fairest of ten thousand. This might carry the thought of standing out in ten thousands, that is, one who cannot be hidden. Here we see the picture of glory, purity and health. We know One Who shines out above all others Who could never be hid because there is none to compare with Him. Let us never forget that we are left to represent Him here. Are we faithful in this such that there should be no need for such a question to be asked of us?

The bride now begins at the head and describes her beloved. How we should delight to contemplate our Lord from the head to the foot. The gold speaks of the glory that crowns His brow, the locks speak of His vigour as One Who is untouched by the ravages of age, the eyes speak of His thoughts of peace and purity, as He looks out on us, the cheeks perhaps of His smile which delights the heart of those who know Him, the lips of His words which thrill our hearts as well as showing the tender mixture of bitterness and fragrance that we need so much to maintain our pathway before Him, His hands show again the character of glory, while the beryl would remind us that we are precious to him and held by Him, the belly speaks of His affections, the legs show the security with which He stands steadfast against all that could oppose. The marble is a solid material that does not give; the gold sockets remind us that He is established in the glory of Godhead. The countenance would remind us of that which is conveyed by his appearance in general, while His mouth would speak of the taste that He leaves with those who find Him. Here we see the glory of our Lord as the bride looks upon Him, seeing Him not as the world sees Him, but as He is in reality to the heart of those who know Him.

It is not that He is ever any less than this, but rather that the world can never accept that any can surpass its glory by so much, and therefore it chooses to ignore Him. The final summary is seen as she looks upon her beloved and sees One Who is to be desired in every part. We think of men who have desirable attributes. Any wife could find reasons for finding her husband desirable, but she would find failings even in the best. On many occasions, others could fail to see the features that the wife may see in her husband. The thought here is that any who care to look on this blessed One could never find anything that is undesirable in Him. How we ought to consider whether this is truly our thought concerning the Lord Whom we love and serve. The thought seems to be that the bride cannot find enough to say concerning the glories of her beloved. It is sad to consider this in the light of the failure so often to hear the glories of the Lord extolled by His people.

How much do we meditate upon he beauties of our Lord?

Memory Verse: “His mouth is most sweet: yea, he is altogether lovely. This is my beloved, and this is my friend, O daughters of Jerusalem.”	Song of Solomon 5.16
October 2.	Song of Solomon 6:1-12.
Love Expressed.

The daughters now question where her beloved has gone, so that they might seek Him with her. There may be two reasons behind such a statement as this. On the one hand, it may be that there is a desire awoken in their hearts to find the one who means so much to the girl, on the other, there is perhaps sarcasm as they mock her love for the shepherd when the prospect of Solomon looms before them. What is interesting is that as soon as they speak, she answers the question. She realises, having thought of her beloved where he will be. How often we are like this. We may wander in search of our Lord, and seem unable to find Him, yet when the temptation and questions come from the world we know exactly where He is to be found. Sadly for her, it appears that Solomon has taken an interest in where she is. Perhaps the coming of the beloved has aroused him, perhaps the watchmen have seen fit to betray her. Whatever may be the reason, she now finds herself faced with the one who seeks to destroy her love. He looks on her in a way that has similarities with the beloved, and yet some notable differences. He saw comeliness; Solomon sees one whom he compares with Tirzah and Jerusalem, the places where the palaces are to be found. He sees an army and eyes that overcome rather than the doves' eyes that the beloved saw. It is interesting that there can be such a marked difference. Solomon saw everything in comparison to that which he had built up; he sees eyes that can search him out. Let us ask whether our eyes are marked by tenderness as we look on our Beloved and a searching as we face the tempter. The hair, the teeth and the temple are all seen in the same way as the beloved saw them, but then comes the next great contrast. Solomon speaks of her as the one who is set apart from every other queen or concubine. Clearly this was early in his reign, as the tally would later reach to seven hundred wives and three hundred concubines some of whom were probably included in the virgins, but it is still the evidence of one who had divided affections. How we ought to rejoice that our Lord has a single eye for His own in this world. Every believer is a part of the body of Christ, and none outside of that company will have any part with Him in that relationship. Even the rest of the women saw the distinction of this one.

The next verse may well be the expression of these women as they see her and try to suggest that she put herself forward in the path of Solomon as he went by. They suggest, in jealousy, that she drew Solomon to her, yet the reality is that she wants nothing of his attention. Once more there is evidence of a world that sees the devil paying special attention to those who seek the Lord. They may suggest that it is because of our actions in bringing ourselves to his gaze, but the reality is that it is because he will always hate the thought that any can resist his charms and so he will do all in his power to bring them into bondage. The answer of the Shulamite makes it clear that she has no desire whatever to be part of Solomon's train, but rather as she went about her business, she became caught up in the train and was brought before him.

Are we watchful for the attacks of the enemy?

Memory Verse: “I am my beloved's, and my beloved is mine: he feedeth among the lilies.”
	Song of Solomon 6.3

October 3.	Song of Solomon 6:13-7:9.
Solomon's Final Entreaty.

Solomon appears to realise here that he is losing out in his attempts to woo the Shulamite from her beloved, and now resorts to a plea for her to return. This may be Solomon himself pleading but using the court as added incentive for her, or it may be the women of the court pleading on his behalf. Whatever may be the origin of the words, the result is a question as to what they desire from her, and the response, a company of two armies, or the dance of Mahanaim. Here there is a suggestion of the desire to see her perform a dance to entertain, rather than any expression of the character of the person. The description that follows would serve to illustrate the way in which Solomon looks on her for what she is naturally. It is interesting to see the way in which he starts from the feet and works up, rather than the earlier description of her by the beloved, or her description of her beloved, both of which start from the head and work down. This is an indication of the sensual character of Solomon's attraction. He starts from the earth, where the spiritual is seen to look up first of all, and start from the head.

The way in which Solomon describes her shows clearly that he is only interested in what appeals to the natural man. With the beloved's description, although some aspects are the same, there is a description of those features that set out her character.  Here is her attractiveness in view. The beginning is perhaps an indication that Solomon has given her shoes. From the earlier description, it is unlikely that she would have had shoes, though she may have had rough sandals. Solomon has put shoes on her feet, and now he admires what he has done to beautify her. He moves on to consider the thighs, the navel, the belly, and the breasts, parts that would show clearly the character of Solomon, as these are not parts that would normally be seen except perhaps in outline. They are rather are the parts which might be expected to be hidden except in the sensual dances that were put on for the rich and noble. The picture seems to be developing that the reference to the dance of Mahanaim at the beginning of the speech was one such dance that she might have been made to perform before Solomon, and he would watch her and take in such details at that time.

The description moves on to the neck, noting not the chain signifying her espousal to her beloved, but rather the steadfast character as ivory, which would not be turned away. Her eyes are compared to fishpools, much less endearing than the doves' eyes to which the beloved compares them, but again showing the difference in outlook. Solomon goes on to consider the nose, the head and the hair, where the beloved was concerned with the veil that spoke of her purity and separation to her beloved.

As Solomon looks on her, the speech ends with expressions that show that he is tempted to reach out and touch her. There is evidence here that, while he may see and admire her purity and devotion, he cannot maintain such purity in his own dealings. The beloved has shown much more intimacy in his words, and yet he never suggests a desire to touch. In contrast, Solomon shows that his thoughts of love do not rise above the physical, and hence he is concerned to touch her, and to kiss her. How we need to realise that the world, though professing much and putting on a show, knows nothing of true love. 

How do we measure beauty and desirability?

Memory Verse: “How fair and how pleasant art thou, O love, for delights!”	Song of Solomon 7.6
October 4.	Song of Solomon 7:10-8:4.
The Bride Responds.

The bride gives a simple answer to Solomon, “I am my beloved's, and his desire is towards me”. Here is the answer to the attraction of the world. If our eyes are on our Lord, we shall be lifted above the vain deceptions of a world that knows nothing of Him, and wants nothing of Him. Whether it may be that we are enticed by the prospect of all that the world can offer, or whether we are tempted to belittle our standing before Him, the answer is always found in Him. Here is the word that silences the enemy, and leaves him without any reproach. 

To answer the pomp of the world, she simply replies, “I am my beloved's”. Here is the answer that the devil himself cannot gainsay. If we are Christ's, then we have the assurance that all things are ours in Him, and the vainglory of the world is but emptiness. How interesting to see that Solomon realised this as he wrote Ecclesiastes. It may be that there is a definite link between the books, as the one shows Solomon failing to touch the heart of one who had everything that she wanted, though nothing of what the world would normally value. The other shows Solomon seeking for something that he could truly value, and finding nothing. How we need to learn the simple lesson that the world offers nothing even though we may have everything that it can give, it is only emptiness. In contrast, if we have Christ we have everything, even though we may have nothing as far as the world is concerned. Even the devil himself must admit defeat when he sees one who has reached this stage in their spiritual experience, though he will still look for a time when they lose sight of what they have, and will try again to tempt away from their Lord. To answer the thought of weakness, there is the assurance that, however weak and insignificant we may feel before our Lord, His desire is towards us. It is not what we are, but what He is and His thoughts towards us that comfort our souls. If our fellowship with Him depended on ourselves, we might have every reason to give up and yield to the world's attractions because we are sure to fall. The glorious truth is that our fellowship is based primarily on the fact that His desire is towards us; He has done everything possible not only to save our souls, but also to ensure continued fellowship with Him.

If there could be any doubt about the distinction between the beloved and Solomon, it is surely dispelled now as she calls on him to go forth into the field and to lodge in the villages. She has turned her back on the pomp and glory of the city that Solomon would offer, on the streets and broad places where once she sought her beloved, and she is content now to lodge in the villages, in the place of lowliness and insignificance with the one whom she loves. She looks for fruit; she looks for the enjoyment of his love. She longs that her beloved would find acceptance in her mother's house. They did not want him, they tried to turn him away, but now, after the fierce trial of the world, she returns with him, proving that his love surpasses all that the world can offer. Let us ask whether this is what the world sees as it looks on us. We ought to live in such a way that our Lord is seen to be Lord, not in a harsh way, but because our hearts are taken up with Him. The last verse of the section shows that the love is now full. The time has come, and it has its full expression.

How do we answer the attractions of the world?

Memory Verse: “I am my beloved's, and his desire is toward me.”	Song of Solomon 7.10

October 5.	Song of Solomon 8:5-14.
The Triumph of Love.

The closing section of the book brings us to consider the song of triumph as the beloved is seen to come with his love leaning upon him. How good when the world can look on us and see that we are not going to be turned aside by its entreaties. Let us ask whether we are as ready to be associated with our Lord as the bride here. The speakers are probably the brothers as they look on the one whom they thought had been taken into the palace of Solomon, and they see that her love for the beloved has not diminished. Now they begin to appreciate that the love is more than they had previously thought, it was no passing fancy, but rather true love that was not going to be diminished by time or temptation.

The picture is seen of the love that was woken up under the apple tree, drawn from the mother who brought her forth, and bare her. Here we see the way in which her love has been roused to draw her away from her mother.

The love is seen now in all its fulness. It is a seal on the arm that is carried to show that her heart is spoken for, and is not available to others. It is the picture of love being seen in all its fulness in whole-hearted devotion to the Lord. Love is strong as death, it cannot be put out by any force in this life. The idea of jealousy is perhaps an indication of the single-mindedness of the love that will not allow others to intervene, just as the Lord speaks of Himself as a jealous God Who will not allow others to take the place that rightly belongs to Him. The thought is expanded now to see that such love will never be overcome. Many waters, floods even cannot touch it, it is such that it counts for more than all that a man could ever give. This is why Solomon is so soundly beaten. She has clearly shown that all that the world can offer is nothing compared to her love.

Against this background the brethren reconsider their thoughts concerning the relationship. There is now a readiness to give due consideration to what she says. They are asking what they can do for their sister now that she is to be given in marriage. The thought appears to be that she has shown her love, and they now are prepared to give credit. The idea is that if she is prepared to prove that she will stand for what she believes they will honour and respect her, but if not, then they will condemn her. Let us realise that the world is watching us, and it too will respect a stand even if it is not what the world desires, where it will condemn and mock a half-hearted profession. She is quick to answer that she is a wall, which cannot be breached by the world, and which is guarded as by towers. The result is that she finds favour with them.

The book ends with the comparison of Solomon with his many vineyards that are let out to keepers, to bring back to him their rent for the vineyards that they tend. In contrast she has her own, and that is all she wants. Solomon may have a thousand, and two hundred to keep the fruit, but it is as nothing to her. She speaks in a derisory way of all that Solomon may offer.

The beloved now speaks of his longing for her voice that has been heard by others. She meanwhile calls for him to draw her away to the mountains, where he is seen to roam freely. Surely such a description cannot be used of Solomon in the palace.

Are we looking for place in the world or with the Lord?

Memory Verse: “Many waters cannot quench love, neither can the floods drown it: if a man would give all the substance of his house for love, it would utterly be contemned.”	Song of Solomon 8.7

October 6.	Isaiah 1:1-15.
Judah Condemned.

It is interesting to notice the way in which the book commences. Here is the first of the prophets, and he is sent to witness against Judah and Jerusalem. His prophecy begins in the time of Uzziah, and ends well into the reign of Hezekiah. This gives a period probably of more than fifty years of testimony, much of which was in the reign of kings whom we think of as good kings. In view of this, it is interesting to see the way in which the Lord warns the people that He can see into their hearts. While we may be tempted to read the opening verses and think of the evil of the people, and the way in which they departed so often, we need to recognise that the condemnation is made a time of apparent revival. Let us search our hearts to consider whether we are like Judah here, going through the motions, doing what the Lord desires out of ritual, perhaps because the king sets the example and so the people follow. If we realise the truth of this, we shall realise the force of the message of Isaiah. It is easy for us to consider our testimony, and to think that we are free from such accusation, but if we look into our hearts, do we have the same confidence?

The people are seen as children who have been brought up by the Lord as a father would bring up their children, and yet they have failed even to show the gratitude that a beast would show for far lesser mercies. The disease is not yet apparent, but the Lord can already see the way in which the sin is present. He looks and sees iniquity weighing them down and utter corruption. They are seen to provoke the Lord to anger and go backward. The head and the heart are seen to show the evidence of sin. The head is sick, the heart is faint. Here is the double condemnation. Their thoughts are full of sin; they are utterly unable to do what they might wish. The result is that every part of their body is marked by the evidence of disease working itself out in the life, and which will be seen in the life of the nation as soon as a king such as Ahaz and later Manasseh arises whose heart is not right.

The picture is interesting in that it shows already how the enemy is making inroads. Even the good kings are unable to stop the enemy from taking part of the land. Gradually through the time, Judah is taken until in the days of Hezekiah it is only the city that remains. It is seen as a cottage in a vineyard, out of place because all around has been removed.

The mercy of the Lord is seen in leaving a remnant. It might be easy for the people to ask why their outward faithfulness is not rewarded, but Isaiah here reminds them that they ought rather to see that what has happened to them is far less than they deserved. They are marked by sin that is compared with Sodom and Gomorrah, because their sin is in open rebellion to the Lord, where the cities were guilty of sin committed without the revelation of God to correct them. The more we know, the more we are responsible to obey. In particular, the more we profess to know of the truth, the more we shall be expected to live in accordance with the truth. The last verses show that outward profession as seen in the offering and feasts can never make up for a heart that is not right before the Lord.

Are we marked by outward show or inward reality?

Memory Verses: “To what purpose is the multitude of your sacrifices unto me? saith the LORD: I am full of the burnt offerings of rams, and the fat of fed beasts; and I delight not in the blood of bullocks, or of lambs, or of he goats.”	Isa.1.11

October 7.	Isaiah 1:16-31.
The Plea of the Lord.

The Lord now calls on the people to put away their empty profession, and to put their hearts right before Him. It is not enough to put right what the people were doing in terms of their religious activity, they must put right their lives before their offerings and feats can be acceptable. They have been seen as having hands full of blood, and now they are challenged to wash, to put away their evil, to show justice and mercy to those in need.

A general challenge is issued now for the people to come and meet with the Lord to have their sins put away. The picture of snow is of pure white, the picture of wool is of that which is shaven and discarded never to be put back again. The solemn issues are brought out. There is a choice between the path of whole-hearted obedience to the Lord that will bring the blessing of the Lord, and the path of rebellion that will bring wrath.

The character of the nation is exposed once more, as the Lord looks on them and sees how they have become like a harlot, unfaithful to the Lord, full of murderers in place of justice and righteousness. The princes or judges have displaced righteousness with bribery, and disregard for mercy. Here is the sad state of the people, although probably there is none who could prove the guilt before the king.

The Lord now speaks of His reaction to this. It is interesting to see the way in which He speaks. There is not a threat of judgment and destruction, but rather a purging to remove the dross. How good for us to remember that the Lord does not delight in judgment, He would rather see restoration. We can often become guilty of showing a similar disregard for mercy in our dealings, and the warning of the Lord to Judah is as true for us. If we are not true to the Lord in fulfilling the duties that He sets before us, then we shall learn the chastening of the Lord that is designed to bring us back. Just as Israel nationally are never cast off completely, so we may rest in the assurance that the dealings of the Lord with us will be as a father would deal with a son to correct him. The result of the Lord's dealing is not destruction, but rather a restoration to the original order, with judges who would judge in the right way. The result is that the city will be established as a city of righteousness, the faithful city. There is redemption for the city.

If the standing of the city has been seen, there is clear warning given that the individuals will be judged according to their actions. Association with the people of God, and outward observance of the ways of God will never bring acceptance before the Lord. There is a picture of the oak and the garden. The oak speaks of continuance, the garden of fruitfulness, but they will be forced to realise that the oak of their choice will fail, and the garden will be completely lacking in water. There will be nothing in all that they trust to bring deliverance. In contrast, the strong are seen to be like the tow that breaks at a pull, the work will burn up with none able to quench the burning. Here is the sad end of all who trust in their own ways, and do not seek the Lord from the heart.

Are we marked by obedience of faith?

Memory Verse: “And I will restore thy judges as at the first, and thy counsellors as at the beginning: afterward thou shalt be called, The city of righteousness, the faithful city.”	Isa. 1.26
October 8.	Isaiah 2:1-5.
The Mountain of the Lord.

These verses are in marked contrast to the previous chapter. What a different picture now as the Lord calls on the people to consider what He has planned for the city that He has chosen. Here is the encouragement for the people to take note of what the Lord has said. It is easy to question what good might be achieved, but here there is a clear answer to that question. If the book has begun with a reminder of the true state of the people, then it also has a reminder of their future. This is similar to the way in which Peter writes his second epistle, encouraging the saints to remember what they have been saved from as well as what is in prospect for them.

The last days, among other things, would remind us that this is the end of the Lord's dealings. Whatever may come before, the Lord has a purpose which will be seen, and nothing will come in to prevent it, and when He chooses it will be established in a way that nothing will overthrow. How our hearts should rejoice in this assurance. We see much of man's way today, but it is passing, the fancies of the world change from day to day, but the Lord will establish His order forever.

The picture moves on to see that the Lord will raise up the mountain of His house to the top of the mountains, above every high hill. Here is a literal change that will be seen throughout the world. The high mountains of today will be brought down, the valleys raised up, and only one place will stand out from the rest, the place that the Lord has chosen. While this is literally true in a day to come, it should be true morally in this world today of the people of God. We are called to be different, to be marked out as those who live for the glory of God rather than to live for self. The picture continues with the idea of the nations flowing into it. This is against nature. Nothing in nature would ever flow uphill, but the Lord can overcome the limitations of nature, and His attraction is such that the people flow to the place where He is found. Let us ask whether we live in such a way that the people are drawn to our Lord by what they see of Him in our lives.

The reason for this is seen to be that it is known that this is the place where the Word of the Lord goes out, where they learn to know His ways and walk in His paths. Let us ask if we are faithful in our teaching to ensure that we only teach what the Lord says, or whether we are tempted to put our ideas forward.

It is seen finally to be the place of judgment and peace. The Lord is the One Who gives light. It is interesting to see once more that it is not the doctrine but the Lord that is central. We may be perfectly right in our teaching and practice without ever giving the Lord His place. This is the other side to what was seen in the previous chapter. There we saw the condemnation of ritual offering when the life was not consistent, here we see positively what the Lord is looking for from His people.

Are we marked by living in fellowship with our Lord?

Memory Verse: “And many people shall go and say, Come ye, and let us go up to the mountain of the LORD, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the LORD from Jerusalem.”
	Isa. 2.3
October 9.	Isaiah 2:6-22.
The Day of the Lord.

These verses outline the reasons for and the character of the judgment of God against His people. They have chosen to look to the east to supply their need, to follow the ways of the soothsayers like the Philistines, and to join hands with their enemies who should have been destroyed from the land when they entered. Here we see the result of the decision made in early days in the land to put their enemies to tribute instead of destroying them as they were told. How sad to see the reflection today. The ways of the world are being used in the service of God, rather than forsaking the world as we are encouraged to do, we see the evidence that the people of God will make use of methods that work in a natural sphere to achieve supposed spiritual ends. The only path that will honour and please the Lord is the path of simple obedience to what He asks of us.

Three results are seen in the nation. There is an abundance of riches. Here we see the gains of the tribute. The wealth has increased from the people who should have been destroyed, but it has not given prosperity to the people spiritually. Material gain is never any benefit for the child of God. Horses and chariots are multiplied. Here is the symbol of natural might. Once more, this will never bring the child of God any greater strength because the Word of the Lord to Paul is always true, “My strength is made perfect in weakness”. Idols also have their place in the land. The people now have moved directly in opposition to the commandment of the Lord. They have moved from wealth to might to self-worship in that they now worship the work of their own hands rather than the Lord Who made all things.

Against this background, the character of the Day of the Lord is seen, and the people are advised to hide away in the rocks and the dust because He is coming in glory and majesty. He will put down any who rise up against Him, and only He will be exalted. This is what should be seen among the Lord's people. When they chose a king, they had rejected this, but we ought to live according to this today, not accepting any authority but the Lord.

The picture of the exaltation of the Lord continues with a description of all that will be brought down. Everything that speaks of pride and natural glory will be brought to nothing before Him. Every idol that stands against Him in the eyes of the people will be destroyed. The last section shows the fear that will come on all as they see the Lord coming in power and glory. They will try to hide from His presence; they will throw away all their idols in case they should be associated with them. Here is a solemn reminder to us that the presence of the Lord is vastly different to anything that can ever be experienced naturally. We ought to live as those who know the presence of the Lord and give Him His rightful place in our hearts and lives. We do well to consider how much of what we have or what we do would remain unchanged if we were to know that the Lord was coming today. It may be that their are legitimate duties that we have to perform such as wok and school, but there is much other activity or lack of it which might alter drastically if we truly believed this might be our last day on earth, and this is the way in which we ought to live.

Are we marked by humility of mind?

Memory Verse: “For the day of the LORD of hosts shall be upon every one that is proud and lofty, and upon every one that is lifted up; and he shall be brought low:”	Isa. 2.12

October 10.	Isaiah 3:1-12.
The Judgment of the People.

These verses bring to us the sad state of Judah under the judgment of the Lord for their sin. They have failed to heed His voice, and therefore they find themselves brought into a time of great trouble. It may be that the words are written as a warning of what is to come, but what is certain is that there is a picture of famine and thirst. The people who had seen the Lord provide food in the wilderness now find that He removes the bread in a fertile land. The Lord Who brought water out of the rock now calls for the water to cease in the land; the Lord Who led for so long now brings the power of the mighty men of the nation to nothing. In place of mighty men, there are children ruling over the people. In place of justice there is oppression. How sad to see the judgment of the Lord on a nation that has chosen to refuse His voice. It is a sad reminder that we cannot ignore the claims of the Lord and remain without blame. It is notable to see the many examples of history where the Lord has chosen to intervene for His own purpose. Perhaps even in this present day, we may consider that there is some evidence that this nation is suffering the results of not giving the Lord and His Word the place that it once had. The anarchy of which Isaiah speaks here is seen in many places as the young refuse to accept the wisdom of the older, as increasing knowledge leads on to the pride that thinks to know more than the previous generation. Here is the curse of many societies throughout history. In this instance it comes on Judah because they will not follow the path of simple obedience to the Lord. What we need to consider is whether they are becoming evident amongst the saints. There are many instances of the younger saints choosing to threaten the older saints with the choice of either changing or losing them. Such circumstances often lead to compromise, or to declension. While it is easy to lay the blame entirely in one place, there is perhaps a need to realise the importance of clear, consistent teaching which will encourage the younger saints to obey the Word of God as well as a firm stand for the principles for which we stand.

The end of these things is seen in the picture of the man who takes hold of his brother's clothing and tries to force him to take responsibility. Here we see a total lack of leadership. There is a total breakdown of authority. No one wants to accept responsibility. Let us make sure that we are careful to fulfil our duties before the Lord, and not to cause trouble for those with more responsibility. The reason for the trouble is the recognition that ruin has come, and none prepared to accept responsibility for it. Perhaps a more serious trouble might have been the failure to realise the true nature of the trouble.

There is a statement here that this is the evidence of their failure, the confession of sin, and that it must be rewarded in a just manner. The righteous will eat the fruit of his ways, but the evil will suffer judgement for his sins. As a whole, the people are seen to be under the rule of children. They are so weak and helpless, so lacking in direction that they allow the children to dictate what should be done. How this is reflected today as we see the rise of juvenile crime, as we here the plea that so much is done because of the young. They are able to claim the first place in dictating much of what is done in every sphere.

Are we marked by adherence to the Divine order?

Memory Verse: “For Jerusalem is ruined, and Judah is fallen: because their tongue and their doings are against the LORD, to provoke the eyes of his glory.”  	Isa. 3.8

October 11.	Isaiah 3:13-26.
The Judgment of the Lord.

These verses bring us to consider the solemn issue that the Lord will stand up to plead the cause of His people. Here is the awful reminder for the nation that, whatever action they may think to take or not, whoever may try to avoid their responsibility, the Lord will judge righteously in all things.

The elders and the princes of the land are brought into judgment first. Here is the reminder that the Lord will always start at the top. It may be that the earlier verses have given the picture of the children oppressing, and the younger asserting themselves against the elder, but the responsibility is seen to lie with the elder first. They might try to pass their duty to another, but the Lord will not allow them to escape. He is the One who raises up and puts down, and therefore all answer to Him for their failure to fulfil their duty. It cannot be avoided. The reason for the judgment is seen as well. It is that they have used their position to further their own ends at the expense of others. How sad when rulers oppress the people and use them for their ends. How much worse when this is seen among the people of God, and men take control of the company, dictating to the saints, not guiding and shepherding them.

The daughters of Zion are also brought into judgment. Here we see the picture of those who are guilty of pride, lifting themselves up and making a show of themselves publicly rather than living in humility. There is perhaps no more awful sin than that of pride, when someone is tempted to push themselves forward before others. It is the forerunner of destruction in every case. It is interesting to see the description of these people. Their necks are stretched out, their eyes are deceitful. There is no substance in them; they are guilty of sins that show that they wish to be seen by the people. It is sad to see the way in which the Lord answers their desire. If they try to beautify themselves, and attract the eye of the people, then the Lord sees fit to ensure that they will be seen by all and picked out, not for an assumed beauty, but for the very opposite. Their head is to be marked by a scab, their secret parts exposed, all the adornment that they added to bring themselves before the gaze of the people will be stripped from them, and they will be left exposed to the shame and ridicule as they are seen for what they are in truth. A list of the finery that they use to enhance their appearance is found, showing the careful and elaborate efforts made to achieve their desire of being noticed. The answer of the Lord is to remove every piece, and replace it with an object of shame. How interesting to contrast this with the cross, where the Lord is put to shame before the people and yet every shame and reproach that is heaped upon Him is seen to be answered in glory. Let us consider whether we are to be those who seek for glory in this life, and face the prospect of having it stripped from us, or whether we are ready to follow our Lord, taking up the cross, renouncing every claim to glory in this life, but with the assurance that all will be more than repaid when He rewards those who have loved His appearing. The proud walk is replaced by the seat of desolation, but the despised walk will be replaced by the crown at His coming.

Do we allow the Lord to search our hearts?

Memory Verse: “The LORD will enter into judgment with the ancients of his people, and the princes thereof: for ye have eaten up the vineyard; the spoil of the poor is in your houses.”	Isa.3.14

October 12.	Isaiah 4:1-6.
The End of the Reproach.

The chapter starts with the picture of women who were only concerned to take away their reproach. They were content to live without making demands of their husband, but they just wished to be seen not to have the reproach of remaining unmarried. Here we see the mixture of old values with new. It is interesting to see the way in which this character is seen today as so many marriages exist where the partners live almost separate lives. This was never the intention of God, and it certainly is not to be encouraged amongst believers, as it denies the truth that a man cleaves to his wife.

The next picture is of the fruitfulness. The dead has been purged, so that now there is an abundance of fruit for the glory of God from the nation that He has chosen for Himself. In contrast to the barrenness that is seen as a result of judgment, there is excellent and comely fruit for those who have escaped. Here we see the reminder for us that the Lord is gracious in all His ways. He does not judge out of any desire to punish, but rather He takes greater pleasure in rewarding faithfulness than in condemning sin.

There is a reminder too of the character of Jerusalem in that day. Those who are left will be holy. The Lord had told His people that they were to be holy for He is holy, and now we see the way in which He acts to bring this about. Just as Peter reminds us that the trial of faith “is more precious than gold that perisheth”, so here we see that the Lord has purged the unclean from those who profess His Name so that there is left a people who are worthy of that title. It is interesting to see that even this does not guarantee holy children, for the end of the reign of our Lord is still marked by a rebellion which must arise from those who are born during that time. Here we see the final evidence of the utter corruption of man. It does not matter how favourable the circumstances may be, how much blessing has been poured out by the Lord, man in the flesh will still choose to listen to the lie of the evil one rather than to follow the way of holiness.

The character of those days is seen as the Lord, having purged away the stains of sin, then creates a settled dwelling place for His people. There is no more fear of the enemy, no more need to watch as the Lord Himself keeps watch as evidenced by the cloud and smoke by day and the flaming fire by night. It is interesting to see that the Lord reverts to the same means of defence as He used in the wilderness. Sadly, Israel in the land decided that they were capable of looking after themselves. They saw the danger of the wilderness, but they failed to recognise the same danger in the land. We shall lose much if we fail to appreciate the simple lesson that we can only continue in a path that follows the same principles as those that we required from the outset. There is now provided protection from the heat and from the storm and rain. The Lord foresees every need and provides for those who wait on Him.

Are we enjoying the fulness of the Lord?

Memory Verse: “In that day shall the branch of the LORD be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel.	Isa 4.2  

October 13.	Isaiah 5:1-12.
The Vineyard and its Teaching.

These verses bring us to consider the condemnation of Judah as the Lord recounts what He has done for them and what they have done in response to this. The picture is used of a vineyard, from which a man might expect to receive fruit. He is looking for wine, which gladdens the heart. Here is a simple reminder to our hearts that the Lord is looking for fruit to His pleasure and glory from our lives. The place chosen was the best place that He could find, the preparation made was the most careful that could be expected, fencing it to protect from outside attack, removing the stones which might hinder the roots from taking, planting the best vine, a tower to allow a watch to be kept for any who might try to break down the fence that surrounded it, and a winepress as a reminder that He was looking for fruit from the vineyard. The result was only wild grapes. 

The Lord now calls on the people to consider what has happened. They are asked to tell what else He could have done for the vineyard, and why it only brought forth bad grapes. The picture is simple; the lesson is a clear in the day of Isaiah as it was when the Lord used a similar parable concerning the rulers of His day. There is no way in which they could deny the truth that the parable teaches, and no way in which they could answer the questions that are raised.

The Lord answers the question for them. He will take away the defence, and allow it to become trodden down and laid waste. Here is the solemn reminder that the Lord will act to deal with sin, He cannot ignore it. In the place where He looked for the best fruit of the vine, there is the torn and briar that speaks of sin. How sad to see those whom the Lord has given over to a life of sin. Very often we can see examples of men who once made a profession of faith, but then prove that it was but an empty profession. Peter and Jude both describe men like this, warning of the evil that will characterise them.

The Lord now spells out the interpretation of the parable. Israel is the vineyard, Judah the plant that was selected out for its character. Here were the people who received privilege upon privilege at the hand of the Lord as He sought to make them a people who would exalt His Name in the earth. The result is that there is nothing but the opposite of what He desired. If He wanted justice, they oppressed, if He looked for righteousness, He heard the cry of injustice. There is a play on words here. The words chosen are similar in sound, though opposite in meaning. How sad to see the way in which this perhaps suggests the character of a people who make out that they are one thing when they are in reality the opposite to what they claim.

The closing verses act as a solemn reminder of the extent of the judgment of the Lord. They are similar to the words of Haggai after the captivity, and serve to remind us that the Lord is able to bring to nothing all that we might think to do if we are not prepared to listen to His voice. Let us ask ourselves whether it may be that we are guilty of making great effort with little effect because we do not listen to the Lord and seek His guidance as to what we are doing.

Are we bringing fruit for our Lord?

Memory Verse: “Now will I sing to my wellbeloved a song of my beloved touching his vineyard. My wellbeloved hath a vineyard in a very fruitful hill:”	Isa.6.1

October 14.	Isaiah 5:13-30.
The Extent of Judgment.

The people are seen as going into captivity because they have no knowledge. They think they know, but they prove they know nothing. From the greatest to the least, they are marked by famine and thirst. There is nothing left but captivity. It may be that Judah was already under the attack of the Assyrian at this time. It is certain that he made inroads into Judah during the reign of Ahaz if not before, and therefore we can see that this was fulfilled in that respect at least. Glory, pomp, numbers and rejoicing all count for nothing as hell is seen to wait for those who fall under the hand of God. The only glory is for the Name of the Lord. It is sad to see that the people who were chosen to be the means of displaying the glory of God by their actions as governed by His Word should be seen to fulfil their purpose as the victims for their disobedience. The Lord will work with us or against us as may be necessary, but He will be glorified in all that He does.

Certain woes are now pronounced. There is a woe on those who make light of sin, speaking in a way that is tempting the Lord to judge them for their actions. They challenge Him to prove Himself, but the assurance is that He will do so. This is followed by those who reverse the judgments of the Lord, choosing to follow their own ways not the ways of the Lord, and finding a path that is contrary to His will. This is followed by those who are wise in their own eyes. Here the sin has gone further. They not only choose to ignore the Lord, but also think to justify self at His expense. The woe of wine and strong drink is seen next, leading to a perversion of justice for reward because their values are now completely lost. The end of all such is seen in the picture of the fire devouring the stubble and the chaff. They are no more than the refuse, rejected in the harvest and left for destruction. The extent is further seen as the wrath appears to continue. The Lord is not satisfied with beginning a work; He wants to see it completed.

The nations are seen called together to act in judgment against the people. Here we see the way in which the Lord can use men as He will. It is easy for us to forget that every power is at His disposal, every nation and ruler is raised up for a specific purpose in His plan for the ages, and we cannot question, but rather wait to see what He is accomplishing by His movements in the affairs of men. As the picture of the nations is brought to us, we see the picture of an army that appears invincible. They come without a slip, they attack in haste, and never falter in their step, yet so hasty are they that they do not even stop for rest on the way. They are seen to come like animals for the prey. The Lord has offered them what they most desired, and they will not cease until they have what they wish. There is no evidence here of restraint, yet we know that the Lord Who calls is the same Lord Who stops. They can come when He calls, but when they think to go beyond His word, He is ass quick to bring them to nought, as is seen later. The picture here however is of an invincible force, taking a prey that can just look on in helplessness. Let us rejoice in the assurance that, while men may be helpless to deliver from the enemy, the enemy never overcomes our Lord, He is greater than all.

Are we prepared to wait for the Lord to judge?

Memory Verse “But the LORD of hosts shall be exalted in judgment, and God that is holy shall be sanctified in righteousness.”	Isa. 5.16

October 15.	Isaiah 6:1-13.
The Vision of the Lord.

The timing of this chapter is significant. It is the year when king Uzziah died. This was the king who failed to recognise that he could not offer incense. Isaiah has a privilege that the king could not share, he saw the Lord in all His glory. We ought to be careful to recognise the force of these words. We may never have a vision of the Lord such as Isaiah’s vision here, but we need to recognise that what he saw is no less true today, even in the absence of a vision. The Lord is still marked by a transcendent glory that surpasses everything, such that even the seraphim around the throne ill hide their faces and their feet as they surround the throne. We ought to be marked by a reverence, even though we are clearly told to come with boldness.

 The sight causes Isaiah to acknowledge his on sin, and that of the people. The leprosy of Uzziah should have demonstrated that the Lord is holy and men cannot do as they place, but the vision now emphasises this truth for Isaiah. His confession is punctuated with a Woe as he realises the awful consequences of sinful man being found in the presence of the awesome Holiness of God.  This is something that the law could never entertain. Only the high priest on one day in a year could know this, and on that occasion, the glory removed, and the cloud of incense would fill the place.

The cry of Isaiah is answered by the seraphim, as he takes a live coal of fire, and touches his lips. In symbol, the coal purges the sin of Isaiah. He is fitted for the work that the Lord has prepared for him. This is significant, because it reminds us that we can never serve our Lord until sin has been put away.

As the lips are purged, the cry goes up, “Whom shall I send, and will go for us?”.  The Lord is searching for someone who will stand for Him and testify to the people of their sin. Isaiah readily agrees. Perhaps he realises that this is the work that the Lord has prepared for him. Perhaps he is so overcome that he cannot refuse the call. The second thought should be a challenge to us as we consider our response not only to the holiness of our Lord, but also to His love. If Isaiah had reason to cry, “Here am I send me”, then how much more reason do we have? It is sad to consider how little response there is in our hearts by comparison with the great love of our Lord for us.

We cannot tell what Isaiah expected to be doing, but the commission that he is given is not one that any would choose readily. It is good to see that he never argues, when he hears. He has a work of testimony that would not be received.  He will speak, but the people will refuse his words, and fail to apply the lessons to themselves. It is interesting that he is the prophet chosen to record the words, “Who hath believed our report and to whom is the arm of the Lord revealed?” The question was one which Isaiah must have asked many times, yet he is chosen to tell of One Who had more reason than Isaiah to be believed, and yet Whose words were rejected even more completely than the words of Isaiah. Isaiah will testify, but the result will be desolation. Luke records that our Lord wept as He looked over Jerusalem and considered the judgment they would face for refusing Him.

Are we prepared to bear witness for our Lord whatever the response?

Memory Verse: “And one cried unto another, and said, Holy, holy, holy, is the LORD of hosts: the whole earth is full of his glory.”	Isa. 6.3
October 16.	Isaiah 7:1-16.
The Confederacy of Ephraim and Syria.

These verses are set against the background of a confederacy between the ten tribes and Syria during the reign of Ahaz. This was a period of ungodliness in the midst of a time when there were a number of good kings. Ahaz was a man who was marked by evil, desiring the ways of the ungodly, rather than the example of his father and grandfather. It is good to see that the confederacy could not prevail. Even though there was fear on the part of Ahaz, and with good reason as he had forsaken the God of his fathers, the time had not yet come for the Lord to judge the people.

Isaiah comes with his son to meet the king, and to assure him that the Lord had promised deliverance from the confederacy. The two nations joined, an spoke fierce words against Judah, but the assurance is that they are the people in danger from attack The description is interesting. They are smoking firebrands – a suggestion of plenty to show but no real threat. Ephraim, in particular, will be destroyed as a nation within sixty-five years. Ahaz is given the warning that he must believe or he will not be established. This is interesting as the historical account depicts a man who chose a path of rebellion against the Lord and who destroyed the temple. This gives clear evidence of the full extent of the rebellion of Ahaz, as he has not simply taken a wrong path, he has deliberately chosen the path in the face of a warning from the Lord.

Ahaz has the chance to ask for a sign from the Lord. He is offered any sign he chooses, but sadly he refuses the offer. He piously claims he will not tempt the Lord, failing to realise that refusing an offer from the Lord is as much a temptation of the Lord as calling on the Lord to prove Himself. We ought to take Him at His word, accepting what He says without question.

The Lord gives a sign. A virgin shall conceive and bear a son named Immanuel. He will be marked by a diet of butter and honey. In the context here, this perhaps suggests One Who is content with the basic foods of the land. We know from the New Testament that this is a prophecy concerning our Lord. Ahaz demonstrates the failure of the flesh. Man by nature is sinful, but there is One of Supernatural origin Who is content with the simple things of life, in a path of obedience to the Lord. He will refuse evil and choose the good. Ahaz has made his choice – a path of rebellion. Isaiah tells us later of the One Who was not rebellious, Who did not turn back. Even in the light of promises that he never deserved, Ahaz still chooses a path of rebellion. In contrast, our Lord chose the path of obedience at the highest cost. He learned obedience by the things that He suffered. In view of this, we can rest assured that we shall never be asked to tread a harder path than His

There is still some encouragement for Ahaz, both kings of the confederacy have a short expectancy. Sadly, Ahaz as made a choice that means he will not enjoy the fulness of the promise.

Do we rest in the certainty of the promises of God in Christ?

Memory Verse: “Therefore the Lord himself shall give you a sign; Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel.”	Isa. 7.14

October 17.	Isaiah 7:17-25
The Threat of Assyria,

The unbelief of Ahaz has a great cost associated with it. Instead of listening to Isaiah, he paid Tiglathpileser king of Assyria to come and deliver Judah out of the hand of their enemies, 2 Kings 16.7,8. The immediate price of this was great as it cost the treasures from both the Lord’s house and his own, but the full cost was far greater as it paved the way for the Assyrian to come and capture the cities of Judah, even threatening Jerusalem until such time as Hezekiah, the son of Ahaz, learned the lesson that Ahaz refused.

The character of the judgment is spelled out as Isaiah tells of days that have not been seen before. There is a confederacy, but rather than the insignificant Israel and Syria, it will be Egypt and Assyria. They will come and settle in the land. The cities will be overthrown. It is like a razor being used to shave the head. Until this time, the rule of the kings of Judah was over the whole land, but in these days, it rapidly becomes a rule over Jerusalem. For most of the time from the reign of Ahaz, there is no rest in the cities and villages of the land. Under Hezekiah and Josiah, there is a measure of recovery, but nothing to compare with what had been the extent of the land before these days. Judah has chosen a path of rebellion, an they will reap the harvest of the seeds that they have sown

As the verses continue, they outline a picture of complete desolation. In place of herds and flocks, there is a young cow and two sheep. In place of abundance of milk, there is butter and honey. In place of vineyards, there are briars and thorns. Everything tells of the judgment of the Lord. It is sad to reflect on the fact that Jeremiah came around one hundred years later, and he was preaching to a country that was already suffering the devastation foretold here, and still the boasted in the temple of the Lord, as though the building was of any significance without the reality that is needed to maintain the honour of His Name. This is a lesson that we do well to heed today. It is easy to fall into a routine of following a pattern without acknowledging the reality. This will only lead us to the condition of the Laodiceans, where the Lord threatened to spew them out of His mouth.

The chapter ends with the warning that the land will not be cultivated for profit, but be trodden down by the oxen and lesser cattle. Here is the land that should flow with milk and honey. This was a promise that was given by the Lord from the earliest days, and yet the people never entered into the good for all that the Lord had prepared for them. We need to consider whether we are entering the fulness of all that the Lord has prepared for us. Sadly, we need to recognise that if we are not in the enjoyment of the Lord, it is always because we are failing to live as we ought.

Are we enjoying the fulness of the Lord?

Memory Verse: “The LORD shall bring upon thee, and upon thy people, and upon thy father's house, days that have not come, from the day that Ephraim departed from Judah; even the king of Assyria.”	Isa. 7.17

October 18.	Isaiah 8:1-8.
Mahershalalhashbaz.

These verses bring us to consider the certainty of the promise of the Lord. He has promised that He will judge, and that Samaria and Syria will not stand, and now Isaiah is to write a parable of Mahershalalhashbaz. This involves both an action parable, and an explanation of the parable. It is a solemn reminder to us of how swiftly the appearances around can change. Ahaz was fearful of the two nations nearest to him as they joined together. Isaiah learns that there is a greater enemy beyond, yet in his folly, Ahaz will join to the greater enemy, and seal the doom of the nation.

Isaiah and his wife receive a son from the Lord, ad he is named, Mahershalalhashbaz. The name implies one who is swift to the booty or the prey, and the sentence is given that the two confederates would be spoiled by the Assyrian before the child is eve old enough to say, “My father” and “my mother”. How we need to learn the lessons of the Lord’s dealing. We see a great danger, but the Lord can raise up and bring down at will, and a great threat may vanish into nothing in a short time.

Sadly, the people have made their choice. They would rather follow the ways of men than heed the Lord. Perhaps this refers to the altar that Ahaz saw in Damascus when he went up to see Tiglathpileser, the king of Assyria. Here we se clear evidence of the folly of men’s thinking. Ahaz sees an altar to an idol that could not deliver from the enemy, but because it is impressive, he wants an imitation in Jerusalem, yet when the Lord promises deliverance, he refuses to listen to the word of the Lord. The words of the Lord through Isaiah clearly imply that the action of Ahaz was only a reflection of the thinking of the people. From the background of the man, it would suggest that here is a man who was led by the people instead of leading. In this way, he is similar to Joash, who was faithful all the days of Jehoiada, but the allowed the people to lead him astray, even to the extent of stoning the son of Jehoiada.

The Assyrian will come up though the land. The Lord will stir him up to overthrow the enemies of His people. He will come like an overflowing scourge; like a flood that bursts the banks of the river. There is no escape when he comes. Sadly, there is also the warning that he will not stop at the boundaries of Judah either. Ahaz thought that he cold hire the Assyrian to deliver him. What he is actually doing is whetting his appetite for the whole land of Judah as well as Syria and Israel. Let us never forget that the world in which we live is hostile to the way of God. It may be that there is some assistance at times, but this will frequently be for some gain that they hope to receive at a later date. The world is never a friend of God or His people.

 Let us never forget that friendship with the world is enmity against God.

Memory Verse: “Ye adulterers and adulteresses, know ye not that the friendship of the world is enmity with God? whosoever therefore will be a friend of the world is the enemy of God.”	Jas. 4.4

October 19.	Isaiah 8:9-22.
The Confederacy.

These verses bring us to consider the very real challenge for the people. There is a cry for a confederacy. This was the path that Ahaz chose when the Lord had offered him a promise and a sign to confirm the promise. The king and the people alike chose to follow the reasoning of men rather than the promise of God. The end of a confederacy for Judah will be the same as it was for Israel and Syria. The confederacy is trusting in the arm of flesh rather than the arm of the Lord. It will come to nought because it is against God. This is the choice that we must make. If we sow to the flesh, we shall reap destruction, but if we sow to the spirit, we shall reap everlasting life. The choice is between taking counsel with others that will come to nothing, or heeding the promise of God, and seeing Him triumph. 

Isaiah receives what appears to be a personal promise. He is not to call for a confederacy, neither is he to be afraid of the consequences of refusing the confederacy that men desire. No doubt, the events of Isaiah’s day are a foreshadowing of another covenant that the nation will enter into, and a far greater judgment that will fall as a result. The Lord needs no one to defend His interests, and the child of God can rest in the assurance that if he sanctifies the Lord, and rests on His promises, then he will be safe from all harm. The warning that is given is clearly taken up in the New Testament as applying to the Lord. The people made a choice. They said, “We have no king but Caesar”. They did not want the Lord of life an glory, and they have suffered the consequences of their folly ever since. They have learned that many must be snared and stumble. They fall and are taken away because they refused the word of the Lord.

The solemn charge is given to take the words, and seal them up for the disciples. The majority are set on a path of rebellion and self-will, but there are a few who are prepared to listen, and Isaiah has the task of encouraging such by his words. Isaiah ad his family stands as a testimony against all the evil of those who will not listen.

The extent of the rebellion is seen as the chapter draws to a close. They would rather seek to mediums and wizards than to the prophet of the Lord. They will not heed the warning of the Lord. This was the final downfall of Saul, and it is the path now of David’s family as they refuse the word of the Lord.

All the evidence is present that there is no desire for God among the people. They will not heed His word through the prophets, and they will not turn to the Law to learn what He has said. We can be sure that the Lord will never change His ways. They are the same as others in that they will curse God and the king when they are hungry. They will blame God for the consequences of their actions, but they will not see His ways to avoid the judgment. The result is darkness and trouble.

Are we marked as people of obedience to the Lord?

Memory Verse: “Sanctify the LORD of hosts himself; and let him be your fear, and let him be your dread.”	Isa. 8.13

October 20.	Isaiah 9:1-7.
Darkness and Light.

The mercy of the Lord is seen. There is dimness and vexation, but there is relieve. The picture of the judgment that falls is severe, but there is always the mercy of the Lord. He delights in mercy, but sadly we are too often slow to seek for His mercy.

The contrast is seen as the verses continue. The darkness will be replaced by a great light. The sorrow will turn to joy. The Lord has something better in view. As we consider these verses we can see the way in which the Word of God can often have partial fulfilments. There was a time as these events took place, when the gloom lifted, and the people were allowed a measure of peace. This was when the Assyrian had asserted himself in the land, and the people had submitted to him. There was a secondary fulfilment as our Lord began His public ministry in Galilee of the Gentiles, and the light shone over that scene for a few short months or years. There is a complete fulfilment to come when He returns to this earth, and the people enter into the fulness of all that the Lord desires for them. In that day, the yoke will be broken finally. The noise of battle, and the bloodshed, will be great. The reason is simple, as seen in the words that we so often link with the birth of our Lord, and yet that really point on to the fulfilment of His work when He returns in glory.

The precision of Scripture is seen again: a Child is born, but a Son is given. Our Lord was born in the same ay as any other man, to the extent that Mary needed to go up to the temple for purification in the same way as any other mother. In contrast, His Sonship is eternal. He was Son long before He came into the world. The Father sent the Son to be the Saviour of the World. The power of His kingdom is seen. The government is upon His shoulder – not shoulders. When He seeks for the sheep, He places it on His shoulders because this is an expression of His love for His sheep; when He reigns over all creation one shoulder is enough. 

His Name is Wonderful – telling of His excellence; Counsellor – His Wisdom; the Mighty God – His Power; the Everlasting Father – Hs eternity; the Prince of Peace – His Perfect work. He is past telling, and everything about His Person speaks of One Who cannot be comprehended by the human mind.

His kingdom and His peace is eternal. It is the fulfilment of the promise to David. The Lord never forgets. It may be three millennia now, but nothing can overthrow Him. His rule will be established forever. The character of the rule is justice and judgment. There is no evidence of failure here. The zeal of the Lord will ensure that this is fulfilled.

Do we appreciate the greatness of the Lord?

Memory Verse: “For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace.”	Isa. 9.6

October 21.	Isaiah 9:8-21.
The Destruction of Israel.

The Lord now warns of the imminent destruction of Israel. They have chosen to go on a path of pride, and they reap the reward of destruction that the Scriptures forewarn. The attitude of the nation is sad to consider, and yet it is frequently the way of men. Something fails, so instead of trying to build up from something small, they go for something bigger. Here they plan to rebuild with stones and cedars in place of bricks and sycamore. Such thinking is clearly folly at the best of times, and here it is a direct rebellion against the word of God that has pronounced judgment for their actions.

It is interesting to see the third confederacy of these verses. In the first place, Israel joined with Syria to threaten Judah. Ahaz then calls on the Assyrian to help him against the first confederacy. Here the Syrians and the Philistines join against Israel. The nation that was once the all has now become an enemy. This is the way of the world, only seeking for selfish advantage, and turning somewhere else when it suits them better. In particular, when men who claim to worship God have set out on a path of rebellion against His Word, they can expect that the Lord will raise up enemies to bring them back to Him. Let us take care to heed the Word of God, and obey His desires as fully as we can.

The character of the nation is seen. The leaders lead into sin, and the false prophets will come along behind to ensure that the people continue on the path of sin and rebellion that the rulers have chosen. There is complete failure to consider the claims of God, and the consequence is severe.

The next verses show that the Lord looks through the whole nation. It ma be that the earlier verses might have caused some to think that the judgment is harsh, but the Lord look though the whole of the nation. Young men, fatherless and widows are all condemned as hypocrites, evildoers and fools. This paints a picture of utter corruption and complete inability to recover. Before we condemn these people out of hand, we do well to consider that it is only the grace of God that might bring any change. These people were no worse than any others, and we are no better then them by nature. 

The end result is that the people of the land are left as fuel for the fire as the judgment of God burns against the nation that chose the idols of Jeroboam in preference to the path of obedience to the Lord. It is especially sad to consider that when Hezekiah plans a Passover and calls the people to join with Judah, the will simply mock in many cases. They will not even heed the invitation of Hezekiah to repent. It is little wonder that the nation soon find themselves taken into captivity. They refuse the Lord when He offers a final opportunity to repent.

Are we careful to heed the Word of God?

Memory Verse: “The Lord sent a word into Jacob, and it hath lighted upon Israel.”	Isa. 9.8

October 22.	Isaiah 10:1-19
The Rod of the Lord’s Anger.

This chapter starts with the solemn warning that the people are merely laying up judgment against themselves. Not only have they chosen to rebel, but they have brought others down, refusing to heed the needs of the poor and needy. It is a constant theme of the Scriptures that our Lord desires that the poor and needy should receive care. Let us never forget this. We are living in a day when the character seen here is common, and men praise “self-achievers”, a term that generally means people who will tread others down in pursuit of their own ambitions. For such people, there is the warning that they have no answer in the day of visitation. While we know that we can never face eternal judgment because of the work of Christ, we ought to consider how much of our life is lived in the light of the fact that we must appear before the Judgment Seat of Christ.

The Lord now warns that the Assyrian is His rod to judge the people for their actions. They have set out to defy the Lord, and now they are reaping the fruits of their rebellion. The Assyrian takes full advantage of the opportunity, but he fails to realise that he is just as much under the control of the Lord. This should be a tremendous encouragement to us. It does not matter how difficult our circumstances may be, or how strong any enemy might appear, we can rest in the certainty that none can ever go beyond the bounds that the Lord sets them. The Scriptures make it abundantly clear that there are times when the circumstances may appear to be out of control. We must never belittle what some of the Lord’s people have to endure for His sake. In most cases today, we are living in the good of privileges that have been earned at great expense by believers of past ages, and we also live in the knowledge that there is a time coming after the Lord comes for us, when the circumstances will go far beyond anything that has ever been known before. In view of this, we can be especially thankful for our present circumstances.

In all probability, the end of the Assyrian is written before he has even started his path of destruction. It is good to remember that we are trusting in the One Who knows the end from the beginning. He raises up men to accomplish His purpose, but He can just as easily bring the down. The Assyrian moves in pride, going beyond the purpose that the Lord had for him, and so the one who is used as a scourge finds himself brought under the judgment of the Lord. He claims that it is his own power that has accomplished great things and that he can continue as he has begun. He fails to realise that he is merely benefiting from the timing that the Lord has chosen to judge Israel in his day. The work could be accomplished as easily by any whom the Lord raises up. The result is that the Lord gives equally clear waning to the Assyrian that he will suffer the consequences of his refusal to heed

The one who passes through the land, speeding to the prey, will find himself as fuel for the fire once his purpose has been achieved. Let us never forget that our Lord is the Absolute Sovereign of all creation.

Are we resting in the certainty that our Lord is Sovereign in all things?

Memory Verse: “Therefore shall the Lord, the Lord of hosts, send among his fat ones leanness; and under his glory he shall kindle a burning like the burning of a fire”	Isa.10.16

October 23.	Isaiah 10:20-34.
The Remnant Return.

These verses show the effect of the advance of the Assyrian. Many are slain, but those who remain turn to the Lord in truth. There is no more place for empty show. The fulfilment of these words is still future, as the nation suffers once more under the hand of the oppressor, but on that occasion the Lord returns in power and great glory as Son of Man to claim His rightful inheritance. It I sad to see that in the record of these events, there is still the contrast drawn between the multitude like the sand of the sea, and the remnant who are left. It is a reminder to us that there is no escape from the demands of the Lord. We cannot expect Him to continually pour out His blessing if we are not prepared to seek His mind. He will execute righteous judgment in chastisement, even if we cannot come into condemnation as Israel in the days of Isaiah.

The promise is given to those in Zion that they have no reason to be afraid of the Assyrian. He will fulfil his work, ad the Lord will stop him. There may be a noise, but he will not be allowed to destroy the city. The anger of the Lord will cease as the judgment runs its course. The man used as a scourge against Israel will find that the Lord raises up a scourge against him when he has fulfilled His purpose. There is no army that can stand against the Lord.

The Lord reminds the people of the triumph of Gideon, when the Lord forced Gideon to send back most of his army, and to take on the might of the Midianites with three hundred men. We cannot tell the scale of devastation in the time spoken of here, but we can recognise that the power of the Lord is the only hope for His people. The reference to Oreb is an indication of the nature of this triumph.

If the nature of the triumph is that of a few overcoming the many, then the extent of the triumph is clearly seen to be complete. The Lord will ensure that every vestige of bondage is removed from His people when He delivers them from their enemies. We can rejoice in the assurance that we have a perfect salvation in our Lord. The challenge from Roman 8 echoes this picture as far as our experience is concerned. The challenge can be raised for someone to lay a charge, or to try to condemn. It will all fail as there is nothing that can be brought against those who are in Christ.

The chapter ends with a picture of words that carry no force because they cannot be fulfilled It is good for us to recognise that our Lord is Sovereign in all things.

Are we resting in the might of our Lord?

Memory Verse: “The remnant shall return, even the remnant of Jacob, unto the mighty God.”		Isa.10.21	
October 24.	Isaiah 11:1-16
The Coming King.

This chapter takes us forward to the fulfilment of the purpose of God. The promise is given of a King Who will reign. He is a Rod from the stem of Jesse and a Branch from his roots. This reminds us of the Humanity and the Deity of the Messiah. He comes from Jesse, and yet He is associated with his roots as well.

The next verses give us a picture of the sevenfold Spirit of God. Here is a revelation of the Spirit that rests on the King as He comes. He is the Spirit of the Lord, seen in wisdom and understanding, counsel and might, knowledge and the fear of the Lord. These are the characteristics that Solomon highlights in the book of Proverbs, and this shows us precisely why this is so greatly emphasised.

The result of this is that the rule will not be according to sight or hearing. It will be in the perfect knowledge of the One Who sees beyond what is on the surface, and certainly beyond relying on mere hearsay. In addition, there will be true justice for the poor, the meek and the lowly. There is also judgment for the wicked when he destroys with the breath that comes from His mouth.

The peace of His rule is seen in the way in which the animals are restored to their former relationships. The failure of Adam, when sin entered, will be rectified. There will be no more carnivores; there will be no more fighting; the child will rule over the animals; there will be no more bloodshed. Here is a glorious picture of rest that reverses the effects of the fall because the root of sin has been dealt with. There will be sin, and there will be death, but it will no longer be the norm as it is today. Let us remember that this is the power that is a work in us, and we ought to demonstrate the same characteristics in our lives.

The remaining verses of the chapter show more of the extent of change. There will be no more division among the Lord’s people – Ephraim and Judah will reunite. There will be a gathering to Him as the ensign, and the nations will seek Him for rest and peace. All adversaries will be destroyed, and those who once sought to destroy and scatter the people will be used to gather the people from the ends of the earth. Israel will be in the place that the Lord intended for them, as summarised in the words of the Lord as He judges the nations, “Come…into the kingdom prepared from the foundation of the world”.

The river and sea Egypt will be smitten and the people will be able to come up on dry ground. From Egypt and Assyria, the people come in the same way as they came up from Egypt at the time of the Exodus. The difference is that they will not take forty years to come up.

Do we appreciate the triumph of the work of Christ?

Memory Verse: “And the spirit of the LORD shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the LORD;”	Isa. 11.2

October 25.	Isaiah 12:1-6.
The Song of Triumph.

This short chapter captures the joy of the nation when the Lord reigns, and they receive all that the Lord has planned for them.

The chapter begins with praise for the mercy of the Lord as He turns away His anger and comforts the people. There is implied in this a recognition that the people acknowledge the right of the Lord to be angry with them. This is evidence that there is repentance on their part. It is good for us to recognise that while the Lord will take no pleasure at all in us when we are on a path of rebellion, we will obtain comfort as soon as we turn to Him with a true heart, and return to the ways that He desires.

The next verse brings us to consider a song of salvation as the people see the salvation of the Lord, and realise that this, rather than their puny efforts, is what has been needed. Sadly, this is a lesson that we are slow to learn. We can all look back at times when we have tried to deliver ourselves from or difficulties instead of trusting the Lord Who can be trusted to deliver from every trial. The title, LORD JEHOVAH, brings together two titles that emphasise the eternity of the Lord. He is the Eternal God Who shall never lose one iota of His power. How good to allow these thoughts to fill our hearts, and assure us of the confidence that we may have thus bringing the songs of joy that should fill our hearts and lives, bringing us to enjoy the abundance of salvation as we appreciate its fulness.

The chapter goes on with a call to praise and to call on the Lord. This is what should occupy us constantly. Thoughts of Himself should fill us with praise, and every circumstance should be committed into His hands recognising that without Him we can do nothing. He should be the Subject of our conversation at all times, as we testify to His works, and as we tell of the way in which He is exalted, a Subject that once again should bring songs from our hearts. The hymn-writer has captured the thought of these verses as He writes, “No Subject so Glorious as He; No theme so affecting to us” This should be the evidence of our lives as we speak of Him at all times.

The chapter ends with the cry and the loud shout. The citizens have every reason to shout and rejoice as they contemplate the greatness of their Redeemer. Once their rulers rejected the Lord, accusing Him of blasphemy because He claimed to be Jehovah. In a day to come, they will gladly acknowledge the One Whom they despised and set at nought as their God and their Lord. They will appreciate that the Presence of the Holy One in their midst is the certainty that no enemy can ever threaten them. He is great, and none can withstand His power. Let us rejoice in the certainty that the One Who is the Subject of Israel’s joy is ready to be the same to us today if only we allow Him to have His place in our hearts.

Do our hearts rejoice in every thought of our Lord?

Memory Verse: “Sing unto the LORD; for he hath done excellent things: this is known in all the earth.”	Isa. 12.5

October 26.	Isaiah 13:1-11.
The Burden of Babylon.

Isaiah now moves on to consider the nation of Babylon. At the time when Isaiah wrote, Babylon had not even become a great nation, yet the Lord sees fit to ensure that the end of the nation is seen even before it reaches its position of power. It is good for us to know that our Lord knows the end from the beginning. We can rest in the assurance that He is Sovereign in every circumstance. It is also good to see the sequence, namely that the Lord declares the certainty of His rule before He deals with the matters of the nations who would try to usurp His power. It is interesting to note that, while the Assyrian has been seen as the rod of His anger, it is Babylon that is seen as the enemy. 

The opening verses show the character of the Lord’s judgment. While the Assyrian served his purpose, the Lord will bring him down, and raise up the Chaldeans to complete His work. The Assyrian was too proud, and not ready to wait for the Lord’s time. The same has been true of men ever since that time. They will take advantage of the Lord as He allows the to chastise His people, and they will not bow to His authority The Assyria shows this most clearly as he claims to be sent by the Lord. While the Assyrian was a scourge for the people, Babylon will destroy the whole land as the weapons of the indignation of the Lord. Habakkuk pleads with the Lord for the apparent inconsistency that a nation like the Chaldeans might be used in this way, and ye this is the way of the Lord, and we cannot deny His right to do as He will. 

The next verses have a message for the days immediately following Isaiah’s day, when the Chaldean army came up under Nebuchadnezzar. In their fulfilment, they take us forward to a day that is sill future, when Babylon will again be seen as a centre of world rule, and the devil will introduce His man in an effort t achieve dominion over the world. The nation that at the moment seems strong will be forced to recognise that it has no strength apart from the Lord Himself. Until that time, the nations will be a scourge to hem in varying degrees.

The character of the day of the Lord is clearly spelled out in these verses. It is a day of judgment. Babylon may be used by the Lord to execute the judgment of God upon the nation of Israel, but they cannot escape the judgment that will fall. It is universal in its nature, and it is a time that will bring men to fear and trembling. Destruction, hands that faint, melting hearts, the picture of a woman in travail all emphasise the torment that men will face. The evil, the haughty and the terrible tell us the character of men, and the reasons for their judgment.

Even the heavens will demonstrate the character of that day. The sun and moon will not give their light as the Lord steps in to execute judgement on the world that has refused to accept His authority. It is a measure of the power of the devil that men will believe a lie in the face of such evidence.

Are we resting in the certainty of the One Who is Judge of the whole earth?

Memory Verse: “Howl ye; for the day of the LORD is at hand; it shall come as a destruction from the Almighty.”	Isa. 13.6

October 27.	Isaiah 13.12-22.
The End of Babylon.

These verses remind us of the certainty that Babylon must fall. A man shall be more precious than fine gold or a wedge of the gold of Ophir tells of the destruction of that day. The idea is that men will become rare. They will not be found as they are either cut down or hiding from the terror of the day.  We can rejoice in the knowledge that the result of that day is that there ids One Man who will be more precious not because of destruction, but because He will be proven to be of more value than any number of men. Men may be precious because there are few with whom comparison can be made, but there is only One Man Who can be compared to every other man, and excel in every detail that is honouring to God. How we rejoice to consider our Saviour, and to recognise His preciousness in the sight of God. 

The next verses tell of the destruction that will come on Babylon They may have been raise as the Lord’s means to judge His people, but they will find that they suffer the same judgment because of their sinfulness. The heavens and earth will shake as the Lord proves again that He cannot be defied. The people are left to flee to their own land. They cannot stand against the fierceness of the wrath of God. The judgment of God reaches to association as well. Any who have joined to Babylon will fall with the people. This is why the cry goes out in Rev.18.4, “Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues”. The Lord has no pleasure in the judgment of the wicked, but He will not allow sin to go unpunished, even if it is sin of association.

The end of Babylon is foretold. It will be like Sodom and Gomorrah. There is no mercy. We need to recognise that the history of Babylon dates back to the time of Nimrod when he moved as a mighty hunter who defied the Lord. The Lord has seen fit to allow the city to continue, but the time is coming when the Lord will judge and will not spare.

There will be no survivor in that day. The land will be desolate to such an extent that the Arabian will not so much as pitch a tent in the land, and the shepherds will not make a fold there. The city that was a joy for the whole earth, praised by every nation, will be brought down to the ground in destruction. It is even worse to consider who will find their place in the land in that day. Every undesirable creature will find a home there. It is a time of utter destruction, and when the Lord acts He does not delay. Revelation 18 tells of a destruction that takes place in an hour. There is no opportunity to repent once the judgment falls. Nothing can withstand the mighty power of the Lord as He moves to destroy the city that has defied Him.

Are we resting in the certainty that the Lord must reign?

Memory Verse: “I will make a man more precious than fine gold; even a man than the golden wedge of Ophir.”	Isa. 13.12

October 28.	Isaiah 14:1-24.
The King of Babylon.

This chapter begin with the assurance that the Lord will have mercy of the nation of Israel. The name, Jacob, emphasises the character of the nation. It is interesting to consider how this is true today. There are many in the nation who will claim the land on the basis that it is the Lord’s inheritance to His people, and that they have a right to the land. They ignore the basis of the covenant of the Law. They ignore the prophecies that tell of the way in which they would reject their Messiah. They ignore the fact that they were ready to call for the blood of Christ to fall on their heads. The name, Israel, tells us of the character of the man ho is the Lord’s chosen. He is a prince with God, and Israel, the nation, will receive the position that the Lord wants them to enjoy. They had a taste of what the Lord could give as the enjoyed the reign of David and Solomon, but they will never recover that position until the Lord comes. It is good to know however that when He comes, and they receive Him as their Messiah, they will see a greater blessing than the people ever knew in the days of Solomon.

Against this background, we see the king of Babylon. It is soon evident as we consider these verses that this is not a Nebuchadnezzar in view, but rather the one who desires the throne of God, the devil himself. The early verses show the evidence that he is the cause of unrest. As soon as he is removed peace and rest can be enjoyed again throughout the whole creation. This is followed by the scene of hell greeting his arrival, and the realisation that he is only another of the creation of God. Let us never forget that, however powerful the devil may be, he is another of God’s creation, and so He is Subject to the power of God.

The reason for his destruction is seen. His heart was lifted up in pride. He thought that he could be like God, and the time came when he had to acknowledge he was no more than another creature, subject to the God he defies. The character of his dominion is interesting. It is the very character that he would have men to believe is true of God. In that day, men who were deceived by the devil in their lives will realise their folly. They will recognise the true values and appreciate that the source of oppression was the devil, not the God Whom he accused. He is seen as one who brings fear and destruction; who imprisoned without mercy. 

The remaining verses emphasise the finality of the judgment. In contrast to the kings who are left to lie in state, as people recount their deeds, he is cast away like a rotten branch, something that is only fit for burning. This is seen as just by those who know him. The true character of the evil one is seen, but sadly it is not until too late. No longer is he the ruler of a host that defies God now he is another creature brought to answer to the Eternal God.

Are we rejoicing in the mercy of our Lord?

Memory Verse: “The LORD hath broken the staff of the wicked, and the sceptre of the rulers.”
	Isa. 14.5

October 29.	Isaiah 14:25-32.
The Purpose of the Lord.

The chapter ends with the certainty of the Word of the Lord. There is nothing that can defy His purpose. He alone can express a purpose and confirm that nothing will ever disannul His purpose. The Assyrian has come against the land in pride, thinking that he can do as he will. The Lord has decreed that he will be brought down in the land where he thinks to defy the Lord. We can gain the assurance from this that the Lord is Sovereign, and that while we trust in Him, we can be certain that He will direct our paths to His glory.

Let us never become discouraged. The background is still set against the time when Ahaz was given a promise and the offer of a sign to confirm the promise. He did not accept the word of the Lord, and brought the Assyrian into the land. As Ahaz dies, there comes the assurance that the triumph of the Assyrian will be short-lived. The Lord allowed Him liberty to demonstrate to Ahaz the folly of his ways, but he could not proceed further. The comment regarding the death of Ahaz suggests that the Lord left Ahaz to see his supposed friend coming as an enemy who was ready to destroy the nation. The Lord already had a man prepared who would take the throne of Judah, and turn to the Lord for deliverance from the enemy. There was no help from men; any who might appear to offer help are likely to follow the way of the Assyrian and become the next threat to the nation. The Lord is the only Help that Judah can turn to, and as Hezekiah takes the throne, he is ready to do this and see the ways of God in glorious triumph.

The warning note sounds out. If the Philistines think that they will escape because of the judgment of God against the Assyrian, then the message is clearly given that the escape from the Assyrian is not lasting. It will be like escaping from a serpent to be taken by a cockatrice and a fiery flying serpent. There is no escape, only temporary respite for those who do not seek the Lord in truth. Once again, we see the emphasis on the poor and needy. There will be food for the poor, and the needy will be kept safely. The Philistines have been a constant enemy of Israel over the centuries, but now there is the prospect that the Lord will deliver His people from their enemy. They cannot escape from the consequences of enmity against the Lord’s people. They are faced with the prospect of famine and destruction from the hand of God. There is no escape. We need t remember that our Lord takes pleasure in His people. While it may be that He will chastise, it is equally certain that He will never forsake His promises to His own. We can rest in this certainty in these days when we can see the approach of the days of ungodliness, and the righteousness of God is set aside for the expedience of men.

The chapter ends with a glorious note of triumph. The Lord has founded Zion. He has a purpose that cannot be denied. Many today will despise Israel. Even amongst the believers there are those who would suggest that the promises of God to Israel are only to be fulfilled in a “spiritual” way, not in a literal manner. Such ideas make a mockery of this, as men interpret these judgments literally, and the promises allegorically. 

Are we resting on the certainty that every promise of God will be fulfilled?

Memory Verse: “For the LORD of hosts hath purposed, and who shall disannul it? and his hand is stretched out, and who shall turn it back?”	Isa. 14.27

October 30.	Isaiah 15:1-9.
The Burden of Moab.

These verses record a night of destruction for the land of Moab. Ar and Kir are both destroyed in a single night of destruction, such is the power of the army that comes up against the land. The high places of Bajith and Dibon are threatened as the enemy comes in against the people, and nothing can withstand his power. Here is the assurance that there is none who can withstand the decree of the Lord. Although the agency may change from time to time, the certainty is that the Lord will accomplish His purpose.

The extent of the mourning is seen as the Moabites are forced to recognise that they cannot rest as they would like. Moab is usually a picture of the flesh as it continues in the path of ease, ignoring the dangers that may threaten, and choosing the path of ease and comfort. They howl as they see the enemy come into their land. They shave the head and beard, and clothe themselves with sackcloth as a sign of an outward contrition at the very least, although this was probably only a desire for show in the hope that a show of contrition might bring some deliverance from the onslaught that threatens the land. We ought to be careful to demonstrate that we are following a God who knows the heart, and will never be deceived by a mere outward show. These are the ways of heathen idolatry. They were seen in the Pharisees as the Lord exposed on a number of occasions, but sadly the words of the Lord to the Laodiceans show that they can be seen among the Lord’s people today as well.

Moab is left to flee to Zoar. This is the place where Lot went to escape from the judgment. It was a place that was under judgment, but the Lord spared it in mercy, allowing Lot to escape. It is clear that Lot did not take long to realise the error of his thinking as he is soon seen moving out to the mountains where he was told to flee. 

On this occasion, Moab flees to Zoar. He follows his father’s example, and finds himself in the same place as his father. The reason is that he failed to learn the lessons that the judgment should have taught Lot. It is a solemn reminder to us that our example may often teach our children to lead a path that we come to regret.

Te closing verses of the chapter paint a picture of destruction as the land is seen to be burned up. There is no hay; no grass; no green thing. Everything that spoke of life and comfort has gone as the nation falls under the judgment of the Lord. There is no escape for those who have lived according to the flesh.

The people flee, taking what they can with them, only to find that the Lord will complete the work. What the enemy fails to do because the people flee, the Lord does using animals to finish the work that He has started. Once the Lord moves, there is no way to escape Everyone shall answer to Him as He decrees.

Do we live in comfort and ease, or as soldiers of Christ Jesus?

Memory Verse: “The burden of Moab. Because in the night Ar of Moab is laid waste, and brought to silence; because in the night Kir of Moab is laid waste, and brought to silence;”	Isa. 15.1

October 31.	Isaiah 16:1-14.
The Desolation of Moab.

The cry goes out for Moab to recognise their true position. They are called to send to the ruler in Zion, and to make their peace because their judgment is certain. They are confined to a life of wandering and hiding. There is no rest for them as they flee before the judgment that comes on their land. This is a solemn warning. Sadly we are living in a day when men are happy to enjoy life, as they know it, to the full. What they fail to realise is that they are on a path of destruction from the Lord, and that there is no answer except to repent, and to seek for his mercy.

There is a call for them to hide those who flee, because there is no longer an opportunity for them to make out of the people whom they have exploited in the past. Now they are the people who are in need of mercy. 

Against this background, there is the assurance that the Lord is ruling in mercy. The throne will be established in mercy and justice. This is a contrast to what has gone before. It is certainly a contrast to many who will use their position in order to make gain out of others. What is important to realise is that the mercy and judgment of which the Lord speaks here is not the thinking of the world today. Men will say that the Lord is merciful, so He will not judge; this is folly. He will withhold judgment from those who repent and seek His mercy, but He will be just in all His dealings. Equally, justice does not mean that everyone has the same position, and that authority is set aside. The Lord will execute true justice by ruling in absolute authority, and dealing in a just way with all who deny Him.

The remaining verses of the chapter will explain the reason for the judgment against Moab. He is proud. Moab appears to be a byword for pride, and his pride leads to haughtiness and wrath. He believes that no one can argue with him, and that he can fulfil his own desires at whatever cost it may be to any who try to stand in his way. He must learn that there is only One Who is an absolute Sovereign. 

The picture continues with further pictures of the desolation of the land that once lived at ease, and thought that it could not be touched. The vine, the summer fruits and the harvest are all brought to nothing as the Lord executes judgment against a nation that has continually fought against His chosen people. Any evidence of gladness, joy, singing or shouting is taken away. There is nothing to cause any cheer in a land that has enjoyed so much for so long. Elimelech may have taken his wife and sons there to avoid the famine, but it cost the family dearly. Now the nation itself will realise the lesson that Naomi learned: it is all an empty show. The Lord has decreed the time appointed for Moab, and so they are told that they have merely three years before the time comes for them to be brought to account. The great and mighty nation will be brought to its knees. It will be left as a small and feeble nation because it wanted to go beyond the boundary that God had appointed.

Are we resting in the assurance that our God is merciful?

Memory Verse: “And in mercy shall the throne be established: and he shall sit upon it in truth in the tabernacle of David, judging, and seeking judgment, and hasting righteousness.”	Isa. 16.5 

November 1.	Isaiah 17:1-14.
The Burden of Damascus.

Damascus suffers the same fate as Moab. The city that was so proud will become a ruinous heap. It will completely lose its identity as the enemy comes in to destroy. The cities of Aroer are treated in the same way. The flocks will be able to lie down in comfort, and there will be no one around to cause fear for them. The cities that were a cause of so much trouble are removed, and left without any inhabitant.

The fortress and the kingdom will be removed, and Syria will be left like a remnant. They have defied the Lord, and been enemies of the Lord’s people for a long time, and now they receive the reward for their refusal to accept the limitations that the Lord decrees. Syria and Israel are seen together based on the confederacy that they entered into in the days of Ahaz. The glory of Jacob will fail. There is a reminder that the ways of the flesh will always fail. This is the principle of sowing and reaping that Paul explains as he writes to the Galatians. We need to remember the principle that we shall always reap what we sow. The harvest is one that can be gathered by arm. The picture appears to be that it is so small that there is not enough to warrant a full-scale harvest.

The picture moves from the crop to the fruit harvest, and again, there is a picture of a failing harvest as it amounts to less than would normally be left for the gleaners after the harvest is gathered in. There is nothing of any value. This may remind us also of the principle of 1 Cor. 3, where the prospect is stated that there are some who will suffer loss of reward, an only be saved as if by fire. Let us recognise the danger of sowing to the flesh.

The effect of the judgment is that men will recognise the hand of God, and look to Him with respect. They will see the folly of the idols and vanities in which so many people trust The ultimate fulfilment of this will be when the Lord returns, and at that time, it will be too late for the many who will realise the folly of ignoring the claims of Christ.

The extent of judgment is emphasised by the fact that there is nothing left to sow a new crop. They will need to plant and to sow with imported crops. This will still be fraught with danger until such time as the Lord is given His rightful place. Although the planting is good, and there appears to be some evidence of prosperity, the ultimate test of the harvest is found wanting. They cannot stand the test of time.

The Lord is the One Who defends His people in the end. The chapter ends with the warning of the end for those who think that they can live as they please. All their efforts are no more than a rushing wind that as no lasing substance. At the rebuke of God, they are forced to bow to His word.  The trouble starts, but by the morning they have gone. This was fulfilled in a remarkable way in the experience of Hezekiah, when the Assyrians threatened, but the inal judgment as the Lord returns to reign will be even more remarkable than this.

Are we careful to remember that we will always reap what we sow?

Memory Verse: “At that day shall a man look to his Maker, and his eyes shall have respect to the Holy One of Israel.”	Isa.17.7

November 2.	Isaiah 18:1-7
The Woe Pronounced.

The warning of the Lord now extends to those who might think to come up from beyond the river of Ethiopia. Men had ideas of gods who were gods of hills not valleys. They limited the power of their gods, which is why they then worshipped more than one in the hope that they would receive help from the right god for the right occasion. Here the Lord challenges the people with the warning that He is able to deal with the enemy from whatever direction he comes. There is no limit to the power of the one true God and Sovereign Lord of all creation.

The characteristic of this enemy is that he sends his ambassadors by ships. This suggests someone who is ready to fight on water rather than on land. The call goes out for all the world to listen and take note as he raises his standard and blows the trumpet to gather together. This would appear to relate to the time when all the nations will be gathered together against Jerusalem, as Zechariah foretells. It suggests a time when the world believes that it can overthrow the power of God, and do as it pleases. It is interesting to consider that they believe they are freeing themselves from the bondage of God, failing to realise that what they are actually doing in placing themselves in bondage to the power of sin and Satan. He is behind these efforts, and creation has been brought into bondage by hi efforts; sadly, the world would rather believe his lie than accept the truth that they are held in the grip of sin.

In all this time, the Lord watches from heaven, taking notice of all that they are doing; waiting for the appointed time when He will step into the scene and deal in righteous judgment against those who act so proudly in defiance of Him.

Here we see one of the pictures of the judgment of the Lord. As the armies gather, the Lord steps in and restrains them. He comes just as the harvest appears to be coming. He waits for the right time. The Lord used this picture as He told of the wheat and the tares. Thy are left together until the harvest, and only then are the reapers sent to gather the tares for burning, and the wheat into the garners.

The next verse is a clear parallel with the end of Rev. 19. As the Lord returns, the fowls are called together for the supper of the king. He has prepared a feast for them on the carcases of the slain who fall before Him in the brightness of His coming.

The chapter ends with the assurance that there will be an acknowledgement of the Lord. The nation will be forced to bring their present to the Lord. They cannot defy Him any longer. They must recognise and acknowledge the greatness of His power. Their history counts for nothing when they stand before the Maker of all things.

Are we resting in the assurance that our Lord is in control of every circumstance?

Memory Verse: “For so the LORD said unto me, I will take my rest, and I will consider in my dwelling place like a clear heat upon herbs, and like a cloud of dew in the heat of harvest.”	Isa.18.4

November 3.	Isaiah 19:1-13.
The Burden of Egypt.

The time has come for the Lord to judge Egypt. For many years, it was a mighty nation that was prominent in world affairs, but now the time has come for the nation to be called to account for their actions. He will make the heart of the nation to melt. The idols will be shown up for what they are in reality as the Lord brings judgment on the land. 

Such are the ways of men that the people will fight with each other. Whether this is because they argue over who is responsible, and what needs to be done, we cannot say, but what is clear is that the effect is of self-destruction on the land as the people are too busy fighting with each other to have any impact on the affairs of the world.

The end result of this is that the people lose heart, and they turn to idols and enchanters in order to try to get an answer to their problems. They will never accept the claims of God, or bow to His authority, but they will find no answer to their problems. The end result is that they come under the power of a cruel and fierce kin who will rule over them, but with no concern for their well-being. He may appear to be the sort of leader that is needed, but it will never work because he will prove to be interested in himself alone.

The extent of the tragedy is that the rivers will dry up It appears from the description that the people will fail to give the necessary attention to the defences for their water, and so the land that thrived for so long because it was in the Nile delta will find that it loses all its resources, and the land becomes desert. This again is a part of the earlier conflict that has been seen. Instead of working together for the common good of the land, the people have fought and all the people lose. This should sound a warning to us because we can lose much because we argue between ourselves instead of concentrating on what the Lord is looking for us to do.

Every aspect of Egyptian life is affected. There are no crops to grow because there is no water; there are no fish to e caught and eaten; there is no flax to weave clothes. The prosperity of Egypt depended on the Nile, and because it was neglected, the whole economy is affected. This should be a challenge to us to consider what is important in our lives. How many in the course of history have lost everything because they wanted a little more than they had, or because they failed to consolidate on the foundation that everything else required.

The rulers of the people are fools and brutish. They have completely lost sigh of important issues for the sake of the unimportant. The reason for this is that the Lord has sold them over to a reprobate mind. He has judged, and they cannot defy Him. All their wisdom comes to nothing when the Lord acts.

Are we careful to remember that the Lord gives and the Lord takes as He will?

Memory Verse: “The burden of Egypt. Behold, the LORD rideth upon a swift cloud, and shall come into Egypt: and the idols of Egypt shall be moved at his presence, and the heart of Egypt shall melt in the midst of it.”	Isa. 19.1

November 4.	Isaiah 19:14-25
The End of Egypt.

The land of Egypt is brought to nothing by the judgment of the Lord. There is no sound advice to be found. There is no work for the people to do. The Lord acts in a way that is final. The evidence that it is from Him is seen in that the land of Judah becomes a threat to the Egyptian. This is unknown before. Not since the time of David has Egypt had any reason to fear the land of Judah or Israel, but now there is fear, not because of the might of Judah, but because of the weakness of Egypt. We must never forget that the Lord raises up and puts down as He will, and there is no one who can defy the word of the Lord.

The impact is explained in the next verses as five cities will start to speak like the Israelites, and will take the name of the Lord. We are living more than twenty-five centuries later, but the significance of such an act is no different today. The Egyptian was no more ready to claim the Lord and acknowledge Him then than he is today. It is an act of desperation as they try to salvage some pride from the utter destruction of a once mighty nation.

The people will raise an altar to the Lord, and will call on His name. They will be forced to recognise and admit that there is no help from any other source. What is good to know is that the Lord will be merciful to them. When they call on Him, they will find that He is ready to listen and answer their cry. He does not hold their past against them when there is evidence of repentance. This is a lesson that we need to heed carefully because we can easily forget, as the Pharisees forgot in the Lord’s time on earth, that He delights in mercy and judgment is His strange work. He has no pleasure in judging, whether it is His people or their enemies. He delights in mercy.

The actions of the Egyptians clearly demonstrate that there is genuine repentance, while the Lord shows that He is ready to accept them when they come in reality. He will smite, but He will heal. He sees the vow that they make, and He notes when they return to Him.

The chapter ends with the picture of the highway from Egypt to Assyria, with Israel in the middle as the third of the three nations to whom the people will look. The Egyptians and the Assyrians will serve together, while Israel is the blessing in the midst of the land. Their territory will reach from the edges of the two countries. The other nations from the region, who have been such a trouble to Israel over the centuries are not see. They are not recorded as having any inheritance. The Lord has set the bounds of His inheritance, and Israel will enjoy the bounty of the Lord in all its fulness while even the great nations of a previous day will be left to serve.

The Lord speaks of the three as Egypt my people, and Assyria the work of my hands, and Israel mine inheritance. He has place for each. There is no exclusion once there has been true repentance.

Are we careful to show mercy as well as judgment?

Memory Verse: “And it shall be for a sign and for a witness unto the LORD of hosts in the land of Egypt: for they shall cry unto the LORD because of the oppressors, and he shall send them a saviour, and a great one, and he shall deliver them.”	Isa 19.20

November 5.	Isaiah 20:1-6.
Egypt and Ethiopia.

These verses record a solemn indication of the extent of loss that would be suffered by Egypt and Ethiopia. 

The chapter starts with Sargon sending Tartan against Ashdod on a victorious campaign. It may be that Egypt and Ethiopia merely watched from afar, but the warning is now given that this was the beginning of the time of their visitation. This is not an isolated event in a distant part, but something that has a direct impact on them, as it is evidence of the power of the Assyrian, which cannot be easily restrained.

The Lord sets Isaiah as a sign of the judgment that they must face. It may be that the previous chapter ended with the assurance that there was a future for Egypt, when they would be at the end of the highway through Israel to Assyria, but they must learn that this cannot be achieved until their sin has been put away. They must accept the judgment of the Lord against their actions, and this involves great humiliation. Whatever they had been, or however great they may have been as a nation in the eyes of the world, they are going to be brought to a point where they are forced to acknowledge that they are nothing before the Lord.

When the Assyrian comes up against these countries, they will be taken away as captives in complete shame. The word for prisoners that is used of the Egyptians is a word that suggests the idea of being carried away. The nation, which for such a long time was the mightiest nation of the day, will learn to suffer what is inflicted on others. No longer can it boast of its power, it will be seen in complete helplessness to sand against whatever indignity the Assyrian chooses to impose. The word for captives, used of the Ethiopian, is a word that suggests the extent of the shame and humiliation that is heaped upon them. They will be left utterly without any covering for their shame as the Assyrian leads them away. No distinction is made between the old and the young as the enemy takes them. He will not show any pity for those who are older and might know the weakness of age, or for the young who might not be strong enough for the ordeal that they are to face. This may be a evidence of the way in which the Assyrian goes beyond the remit that the Lord intended. 

The result of this is that all the isles will be forced to recognise that there is no help in Egypt. Egypt stood on the edge of the region and might be considered a buffer to prevent the enemy from advancing into the more western regions. It is here seen to be utterly without any power to deliver from Assyria. It is good to realise that the answer to their question would come from an unexpected source. The nation of Judah, that was bypassed as they went down to Egypt, has a God who is stronger than the mightiest nations of men. What the greatest powers of earth count not do, He does in a night as 186,000 men are slain, and the Assyrian returns in shame, never to recover.

Do we trust in the arm of man or of God?

Memory Verse: “And they shall be afraid and ashamed of Ethiopia their expectation, and of Egypt their glory.”	Isa. 20.5

November 6.	Isaiah 21:1-17.
More Burdens.

These verses record three burdens. The first has a message of hope after travail; the second has a message of night following the morning; the third tells of the judgments of the Lord on Arabia.

As far as the first is concerned it is a message of destruction coming like a whirlwind from the south. It is a message that appears to hold no hope as Isaiah is forced to tremble in pain at the vision that he sees. There is treachery and spoiling in a way that brings grief to the prophet at the thought of what is coming. This is a reminder that the character of the days is changing. Things will happen that were never through possible before, and that will bring shudders to those who hear. It is clear that, whatever the immediate significance of these words, their ultimate fulfilment is in a time of “Jacob’s trouble”, marked by tribulation unrivalled thought the course of history.

Against this background, the Lord tells Isaiah to prepare a table, and set a watchman. This might seem utterly pointless. There is evidently no chance of food, and the possibility of defence, even if the enemy was seen, would appear to be without foundation. What is good to know is that Isaiah has learned the one lesson that we all need. He realises that if the Lord speaks, we must obey, however foolish the instruction may appear to be.

Isaiah is rewarded for his obedience. The watchman cries as he sees a chariot and two horsemen; a chariot of asses and a chariot of camels. He pays attention, and tells what he sees, although he cannot understand what it means. The cry of “A lion”, might suggest that he could tell something was happening, but he did not know what. Perhaps he sounded a warning as things appeared to be moving, but then nothing came from it. Whatever the reason may be, the vision that he has seen is evidence that Babylon has fallen. The nation, which was still to come to power as Isaiah wrote, has its end foretold yet again.

The second burden relates to Dumah. The call comes from Seir, a city of Edom. Once again, the watchman is called to pronounce He tells of a morning coming and also a night. The call is given to enquire, return and come. There is a prospect of relief, but there is still a night to come. The call appears to be a call to pay attention, and learn the lesson before it is forever too late. 

The final burden relates to Arabia. These verses tell of provision for those who flee. There is lodging in the forest of Arabia, the inhabitants of Tema will come and provide for those who flee. The assurance is given that within a year, all the glory of Kedar will be brought to nothing. A chapter that starts with oppression, and treachery ends with the Lord proving ye again that He lone will be glorifies. We need to be careful never to doubt the power of our Lord to save in every circumstance. He speaks, an all do His bidding.

Are we resting in the certainty that the Word of the Lord will be fulfilled?

Memory Verse: “And the residue of the number of archers, the mighty men of the children of Kedar, shall be diminished: for the LORD God of Israel hath spoken it.”	Isa.21.17

November 7.	Isaiah 22.1-14.
The Valley of Vision.

This chapter starts with another burden. This time it is for the valley of vision. The picture that is painted for us is that of a city which is marked by fear. The people go up to the housetop in order to see what is happening. There is no defeat in battle, and yet the people are behaving as if they were defeated. There is a city that has some appearance of joy, and yet there are dead men. The rulers have fled for their lives, apparently for fear of the archers who threaten. 

The call goes up to consider the plight of the people. There is no comfort because the people are being spoiled. This may be a reference to the time of Ahaz when he was prepared to pay tribute to the Assyrian in order to try to avert the threat from the army. Sadly, he never realised that this would only delay the time when they would come. They might not attack when there were other places to overcome, but the city as seen as easy prey. Paying tribute would only serve to declare fear, and convince the enemy that they were easy pickings once others were defeated. The time has now come for the enemy to approach, and the people are in fear o receiving the consequences of their sins.

It is against this background that Isaiah writes of Judah being exposed. Whatever the thoughts may be the reality is that the conduct has been that of a nation which cannot stand on its own. It has invited the enemy to spoil by way of tribute until such time as they are ready to capture the people. The armour of the house of the forest appears to be of little value, while there are breaches in the defences that are apparent, and would convince any defender that the task is pointless. The reference to the water may well be an indication of the fact that the water in the valley where the enemy would come is supplied from the city. There is a pool, with ditches to act as a passage for the water to flow out from the city. This is ideal for irrigating the land when the people are trying to grow their crops and supply the food that the city needs. It is a gift for the enemy when the city is under siege. 

The folly of the nation is that they have been guilty of making provision for the own needs. They have planned the pools and the streams from the wells, but they have failed to realise that their defence and provision ill come from only on Source: the One Who made the wells from which they think to satisfy their needs.

There is a call that goes up now for the people to repent. They must acknowledge that they have sinned, and accept that they need to humble themselves under His hand before He is forced to sue the enemy to judge them for their rebellion. At the time of the vision, the Lord is looking for mourning, fasting and sackcloth but the people insist on joy and feasting thinking that the only option is to feast until they die. The Lord assures them that death will come, no as a natural consequence, but as a judgment that will purge their sin.

Do we recognise the claims of God on our lives?

Memory Verse: “And in that day did the Lord GOD of hosts call to weeping, and to mourning, and to baldness, and to girding with sackcloth:”	Isa. 22:12

November 8	Isaiah 22:15-25
Shebna and Eliakim.

These verses deal with the end of Shebna and his replacement by Eliakim. 

Shebna was the treasurer for the house, and he was clearly a man who was using his position in order to make profit for himself. He had hewn out a sepulchre that seems to have come from the profits that he had received. It may well be that this is an indication that the practices of the present day are not new, but have been carried out for many years. What is equally clear is that the practice is something of which the Lord does not approve, and therefore we should not practise it. It is also important to realise that the Lord knows all that is happening. Perhaps the actions of Shebna were accepted in his day, so the people did not take note. Perhaps Shebna thought that he was above the law. The lesson of this warning for him, an for any who read the section, is that no one is above answering to the Lord for their actions. We shall all be called to account. The unbeliever will face God in their sins, and will suffer the consequences of failing to make their peace wit God before it was too late. The believer will never suffer judgment, but may certainly lose reward that might have been received possible in other circumstances. Paul warns the Corinthians of the sad possibility of losing everything except their on life.

The judgment of Shebna was that he faced captivity. He had planned for his burial, but this made the assumption that he would be able to control the circumstances of his death so that he could be buried in his sepulchre. It appears that the Lord has other plans for him, and he will be thrown out in disgrace.

In contrast to Shebna, Eliakim is called by the Lord to fulfil the work of treasurer He will take the place of Shebna, and he will fulfil the work that Shebna should have performed in the way that the Lord desires. The result is that there is a man who takes interest in the people of the city and makes provision for them as opposed to himself. He has the girdle and robe of Shebna showing that he has all the authority and honour that his predecessor would have had before his demise. He receives the assurance of a permanent position He has the key of the house of David He has the right to open and shut the door, and no one can deny him. This is the picture used of our Lord in Rev. 3, where the application is that he exercises this for the benefit of his people, much as Eliakim will here.

It is good to recognise the contrast in these verses. One man who thinks that he might build for himself at the expense of the Lord’s people finds that the Lord will reject him, and he is left destitute. Another man, who waits for the Lord and does as the Lord desires, finds that the Lord rewards him. It is easy to see the choice that we must make in the light of these verses, which end with the solemn warning that even a nail in a sure place cannot stand before the Lord.

Are we trusting in the Lord or our own devices?

Memory Verse: “And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open.”	Isa 22.22.

November 9.	Isaiah 23:1-18.
The Burden of Tyre

These verses record the destruction of Tyre. The city that was once the centre of merchandise will suddenly become a desolation as the Lord steps in to remind the people that they are without strength to defy His will for them. 

Tyre was a city that built its greatness on its geographical location. It was ideally placed for merchants who wanted to travel across the sea to buy and sell. The city took full advantage of the convenience of its location in order to set itself up as a great city in the earth. What it failed to do was to acknowledge that this was a privilege from the Lord, and not something of which it could boast. This stands as a warning that is often repeated in the Word of God, where men take for granted what they have received from the Lord, and He calls to account for this conduct. 

The purpose of the Lord is to demonstrate that anything that men may make a boast is of no consequence. The pride and honour of men is made a public shame as the Lord moves to remind men of His greatness. Sadly, they will always think that it is their achievement. They refuse to give to the Lord the honour that He deserves. Pride is humbled, honour is made contemptible and strength I changed to weakness as the Lord accomplishes what He has desired to achieve. The strongholds of the city are destroyed.

The people of Zidon are left without strength. The Assyrian was happy to build up a city in a desert, and to use it as a centre for merchandise, but they have not reckoned with the Lord. Even the might of Assyria cannot defy the Lord.

The mercy of the Lord is seen in the city is given seventy years of desolation before it is built up again. They will not accept defeat, and so the city will once more try to set itself up. Sadly, the description of her restoration suggests that she has learned nothing from the first destruction. This is typical of the ways of men. They may be humbled under the hand of God, but when He shows mercy, they are more ready to ascribe the deliverance to their own efforts than to accept that they were doomed but for His mercy. Let us never lose sight of the hand of the Lord in our lives. If He should choose to chasten us, then let us be ready to accept it from Himself, and to learn the lesson that He is teaching us in these events.

Tyre will court the kings of the earth, but all her gain will be for the people of God. If they will not bow to the Lord, then He will prove that He can turn their rebellion to His glory. We can rejoice in the certainty that the One in Whom we trust is the On Who can never fail. Whatever we may face however dark the path may be, we can be certain that He ill accomplish His purpose. He may use men to achieve what He wants, or He may take men’s efforts and turn them against what they design for His own ends, but He will never fail to achieve His desire.

Are we resting in the certainty that our Lord can never fail?

Memory Verse: “The LORD of hosts hath purposed it, to stain the pride of all glory, and to bring into contempt all the honourable of the earth.”	Isa. 23.9

November 10.	Isaiah 24:1-12.
The Desolation of the Earth.

Having dealt with the nations that surround the Lord’s people, He now comes to tell the certainty that He will take knowledge of the whole earth. He has highlighted the individual nations because of their direct impact on His chosen people, but He will still ensure that His own do not escape from the righteous judgment. The description is graphic. The expressions for the judgment show the absolute authority of the Lord. None can defy Him. He can take the earth and turn it upside down as if He were wiping a plate. 

If geographical location means nothing, then neither does position. No distinction is made for religious status, social status, buyer and seller, rich and poor are all treated alike. There is no way in which any can escape the judgment of the Lord. When He acts in judgment, it will be a righteous act that none can gainsay. The description includes the Lord’s people as well as the rest of the earth. The words used in these verses could apply equally to the land of Israel or the earth as a whole, and no doubt the ambiguity is because the statements are true of either. There is a time of judgment coming that will not be escaped. It is a complete judgment. The earlier chapters have told of individual nations being separated but the verses here are reminder that the whole earth must answer. The judgments of the earlier chapters should have warned all men that they will be called to account but when the warning is ignored, then the Lord has decreed that there will be a day of account for all men. Isaiah does not record the timescale, but we can rejoice in the knowledge that before the judgment comes on all, there has been a time of salvation available to all.  We should rejoice to know the certainty that people will not be judged without mercy. Before the judgment falls, there is mercy for all.

The description reminds us that the events are the result of the curse that came on the earth through sin. When the Lord judges, He will cause the effect of sin to be removed, but it will involve a purging away of sin. Before He can enter into His kingdom, those who have chosen the path of sin will be sent away into everlasting judgment. No sin will enter into the kingdom., although there will be sin as a result of some born into the kingdom.

The effect of the judgment is marked as the whole creation is affected. Every aspect of life is affected. Few are left and there is no joy. The wine has ceased. Every aspect of life is affected by a judgment which the Lord describes as tribulation that has not been seen since the beginning of creation. Every source of joy has gone. All music has come to an end. The things that were previously desired have become bitter Houses are shut up. The description of these verses demonstrate how complete the judgment is.

Are we careful to remember that the Lord will call all to account?

Memory Verse: “Behold, the LORD maketh the earth empty, and maketh it waste, and turneth it upside down, and scattereth abroad the inhabitants thereof.”	Isa. 24.1
November 11.	Isaiah 24:13-23.
A Remnant Delivered.

These verses describe the remnant that shall be delivered from the judgment. As always, the Lord remembers His people. The reference to the gleaning is evidence that the Lord follows the principle that He laid down for His people. He demanded that they should leave a gleaning for the stranger, the widow and the fatherless. In these verses, we are reminded that the Lord acts in the same way when He deals with men who have refused to bow to His demands.

The result of the remnant being left is that there is company in the earth that will uplift the majesty and glory of the Lord. The sound will fill the seas and the isles as the earth is now populated with people who know the Lord and who rejoice in every remembrance of Him. The call goes out for His Name to be glorified by those who will sing of His majesty. The songs that tell of glory for the righteous will sound from the uttermost parts of the earth. 

Isaiah now considers the state around him. From an anticipation of glory, he sees the leanness all around and cries to the Lord for deliverance. There is great treachery all around. It is sad to consider the evil of men. The Scriptures warn us to expect that evil men and seducers will wax worse and worse, deceiving and being deceived. Isaiah could see in his day that the judgment of the nations only appeared to bring treachery. Perhaps this was the treachery of men who would promise to assist against one enemy, but then would become the enemy as soon as the first enemy was overcome. Perhaps this was the treachery of people who would profess to seek the Lord as long as they thought that this was the path to deliverance. As soon as the deliverance is provided, they will return to their idolatrous ways. Perhaps even, they will put on a show in the face of a king like Hezekiah, but never change in heart. Let us never forget that outward profession will not deceive our Lord. He can see the heart, and He will accept no less than a true conversion from the heart.

The description that follows as the judgment comes is one that is similar to the description of the flood in the days of Noah, but the extent is far greater. The idea of men falling into the pit and climbing out may be an earthquake added to the description of the flood. It tells of a certainty of judgment from which every effort to escape will prove fruitless. The whole earth will be affected as the Lord manifests His power and His judgment. The words used only show the inadequacy of language to describe a day of trouble that is unrivalled in the annals of time.

The effect is such that the powers of men are brought to nothing and they are left to await their judgment. Even the sun and moon are stopped from shining in the brightness of His glory. There is a day of glory that has never been seen before. It is good to know that earth’s darkest day will herald the coming of the brightest day.

Are we among those who love His appearing?

Memory Verse: “Then the moon shall be confounded, and the sun ashamed, when the LORD of hosts shall reign in mount Zion, and in Jerusalem, and before his ancients gloriously.”	Isa. 24.23

November 12.	Isaiah 25:1-12
The Feast of Fat Things.

The chapter starts with a song. This is one of the songs that would be sung as the people enter into the fulness of the glory of the Lord. It is a song of contrasts. For those who refused the salvation of God, there is a reminder of what that have missed as the cities that built themselves up are brought down to the ground, never to recover their position again. There is no escape from the judgment that falls as the Lord fulfils His purpose. He can do things that bring wonder to the hardest of hearts. He has taken counsel and He will fulfil what He has decreed. The strong people will glorify the Lord as they consider all His works. Sadly, for may, this will be too late to enter into the fulness of all He has planned.

In contrast, for those who had no strength of their own, and waited on the Lord for the strength to sustain them, He has become a shelter, a strength and a refuge. If there is no power that can defy Him, then there is none who trust in Him who will ever find themselves without strength.

The next verses bring us to consider the fulness of blessing that the Lords brings in when He returns to the earth. Once the judgment is past, then there is a feast of fat things in the mountain. The place is interesting. This is the place where the Lord has chosen to set His name. It is clear evidence that the desire of the Lord is one of blessing. The devil will try to persuade men that the Lord only brings harsh judgments, but the reality is that He brings a glorious liberty that is lost because of the effect of sin. The description is one that should thrill our souls. Apart from the mountain being the place where the Lord has set His Name, it also suggests the idea of being lifted up. The feast reminds us of the joy of the day, while the fat things reminds us of the glory of the Lord that will be manifest in that day. Everything about this feast is an expression of a fulness. None are excluded from the provision, and there is more than enough for all to enjoy to the full. Everything of man will be destroyed, and the effect of sin removed as death is swallowed up in the triumph of Christ, and every tear is wiped from the faces of all people. If only men could appreciate the fulness of joy in Christ, they would recognise the grace and mercy of God.

The closing verses tell us the joy of the saints as they rejoice in the fulfilment of all that the Lord has planned. They have waited to see the fulfilment of His promises. In all probability they would have suffered much in the path of obedience to the Lord, but they have now received the promised blessing, and they can sing with joy that it was worth the trouble, even if the trouble was unrivalled through the whole of earth’s history. There is rest for the Lord. He could find no rest before the flood; He could find no rest in the centuries that have followed; now the day has come when He will find true rest as the Lord reigns in righteousness, and the fruit of righteousness is peace. Moab, with al its pride and glory is brought down as the Lord moves His an over the nation to wipe them away.

Are we enjoying the fulness of all that our Lord has prepared for us?

Memory Verse: “And in this mountain shall the LORD of hosts make unto all people a feast of fat things, a feast of wines on the lees, of fat things full of marrow, of wines on the lees well refined”		Isa. 25.6

November 13.	Isaiah 26:1-11.
The Song of the Redeemed.

These verses record the song of the land of Judah in the day when they enter into the fulness of their redemption. It begins with a strong city. This is a theme that comes from the psalms. Whatever men’s ideas may be, there is a certainty that the Lord will exalt the city that He has chosen to become the city that will be set over all the nations of the earth in the day of His glory. It is the city of the great King. It is a city that be defended by wall and bulwarks of salvation. There is no power that can ever succeed against the power of the Lord. 

The only basis of entry is that of righteousness and truth. This is not the character of the present day where the only desire is to achieve power by any mans that may be necessary. This is why the Israel of today will never achieve what they desire. They are faced with continual warfare and terror. In contrast, the Lord brings Perfect Peace because they trust in Him. Let us never be deceived by the thoughts and ways of men. They may think that peace will be achieved by bringing others into submission. In fact it can only come from a righteous foundation, and from the strength of the Lord that cannot be denied.

The contrast with the ways of men is clearly demonstrated. The ways of men are to put the strongest men in the forefront, and to ignore the weak and the poor. In contrast, the Lord uses the poor and needy to accomplish His purpose. Israel should have learned this lesson from evidence of Gideon, but they still will not accept the need to rest in the Lord until the time when there is no alternative. The Lord marks the way of the just. He will honour those who honour Him, and do the things which He desires. He is the most Just, and He is looking for justice from His people.

There is a reminder of the heart that the Lord desires. He is looking for people who are seeking for Him, and who are rejoicing to see His righteousness manifest in the world. The reason is that the wicked will never take any pleasure in righteousness. This is why we will sometimes find ourselves unable to understand the thinking of men. The things that we may take for granted are not the way that men think. They are in the grip of sin, and they choose to follow a path that may involve an outward form of righteousness as a salve to the conscience, but will never accept the demands of our God as the absolute standards. This is why men have changed their standards so frequently. This is even more true today when they have chosen to deny the existence of God.

The last verse reminds us of the fact that men will refuse to see the hand of God until the time when the can deny it no longer. At that time, they will be ashamed before Him, and forced to acknowledge their folly. They will try to oppose, but they will find that they are consumed by the fire.

Are we resting in the Peace of God that passeth all understanding?

Memory Verse: “Thou wilt keep him in perfect peace, whose mind is stayed on thee: because he trusteth in thee.”	Isa. 26.3

November 14.	Isaiah 26:12-21.
The Judgment of the Lord.

The song of the redeemed continues with the assurance that the Lord will give peace. He cannot fail His people, even if whatever they have been unfaithful in the past. The lesson has been learned. They acknowledge that they are where they are because of His works towards them. It is all of Him, and nothing of themselves.

There is a confession of the failures of the past. Instead of looking to the Lord as they should have done, they have allowed many lords to have dominion over them. They would not bow to the authority of the Lord, and therefore they will receive the recompence of their refusal as they are brought under the authority of others who were set over them because of their actions. Those who have ruled have all passed away. They are dead, and they will never arise again The Lord has destroyed the, and left their memory to perish because they can do nothing for Him. We can rejoice in the certainty that this is the end of every one who sets themselves against the Lord. It may appear for a time that the Lord will allow them to be brought under the control of their enemies but the enemy must learn that he can only prevail until the time when the Lord will fulfil His promise to His people and put all enemies under His feet.

The description of the nation is interesting. It is the Lord Who has glorified them. He scattered them throughout all the nations of the world, but then the time will come when they will be brought back. It will be a time of trouble as the nation suffers the judgment for their past sins. While there is redemption and deliverance, there must be a just judgment before the past can be put away. In this way, the recovery of the nation is like a woman giving birth. The troubles increase until they appear to be unbearable, and there seems to be nothing but death, and then the deliverance comes. It appears at first as if it were simply the wind. There is no substance; there is nothing to show for all the pain and travail. There is recognition of resurrection. The people have been left for dead, but there is a certainty of resurrection. In the context here, this would reminds us especially of the portion of the many godly saints who will be killed as the devil asserts his authority over the world. He will put down as many of the saints as he can, yet there is the assurance that this is only until the appointed hour when the Lord will come, and the graves shall give up the dead. It is interesting that Matthew records that when our Lord was crucified, there were dead saints raised, and that they left their graves after His resurrection This is a remarkable indictment of the rebellion of the people who not only refused the testimony of the Lord’s resurrection, but also of those who were raised with Him.

There is the call of the Lord to hide themselves until the trouble is past. It ma be that this is the call of the Lord to the dead who are resting until the day of resurrection. It may be that this is assurance of the Lord’s preservation over the living who are trusting in Him. How good to know that there is no escape from the judgment of God.

Who has dominion in our lives?

Memory Verse: “Come, my people, enter thou into thy chambers, and shut thy doors about thee: hide thyself as it were for a little moment, until the indignation be overpast.”	Isa. 26.20

November 15.	Isaiah 27:1-13
The Punishment of Leviathan.

These verses record the solemn warning that there will be a punishment of Leviathan. While the reference in Job suggests an animal that was known, at least in the days of Job, the reference here is clearly to the devil. He is identified clearly in Revelation as the serpent and the dragon. The serpent would remind us of his subtlety; the dragon would remind us of his fierceness; perhaps the reference to Leviathan reminds us of an animal that cannot be approached. All of these descriptions would apply to the enemy of the saints of God.

The reference in the next verse to the song of the vineyard and the subsequent description of the Lord’s protection would remind us that although the enemy is powerful and active, he cannot go beyond the boundaries that the Lord has set him. This is important to remember. Whenever we consider the calling that we have received, we need to remember that we wrestle with powers beyond human comprehension, but that we do this in the strength of One Who cannot be defied by any creature. He will pass through every barrier that may be set against Him.

It is interesting to note that even in a time of judgment, the Lord will always offer the opportunity for peace. If men will lay hold on His strength to make peace with Him, then there is the promise that there will be peace. The lack of peace is because there is rebellion against the word of God, and a refusal to bow to His claims on them. 

There is the promise that there will be fruit from Jacob. The face of the world will be covered by Israel. This is a clear indication of the future of the nation. The Lord will fulfil His promises to His people. There is a further indication that the Lord will judge the nation, but not in the same way as He judges their enemies. The Lord is just in His dealings and cannot overlook sin, but He is merciful and faithful as well.

The extent of desolation is foretold, as the stones are crushed, the cities laid waste and the habitation left to grow wild because there is no one living there. All human habitation will be removed.

In contrast, there is the certainty of the restoration. The people will be gathered back to their homeland again. This is not the present return, but a gathering to a place that the Lord has prepared for His people. Every obstacle to their return will be removed, and the Lord will blow a trumpet t gather the outcasts. In a day when there is so much uncertainty, let us rejoice in the assurance that the Lord will not fail His people. Presently they are gathering to the land, but there will be a judgment that shall scatter them once more before the time comes for their full restoration,a and the fulfilment of the promises of God.

Are we resting in the certainty of that promises of God can never fail?

Memory Verse: “I the LORD do keep it; I will water it every moment: lest any hurt it, I will keep it night and day.”	Isa. 27.3

November 16.	Isaiah 28:1-13.
The Crown of Pride.

These verses give a warning to the pride of Ephraim who thinks that he shall escape from the judgment of God. He is not all that he seems to be. The Lord warns that there will be a destroying tempest with hail and overflowing waters to wipe away hi proud defiance of the claims of God. His pride will be cast down as he is forced to bow to the ground, and he proves to be no more than a fading flower. The certainty is that the glory of the Lord will be the only true glory in that day. He will judge, and He will strengthen those how defend the honour of His city. Let us never forget that everything that men desire is a passing illusion. The reality can only be found in Christ.

Sadly, there is a picture of failure on the part of those who should have upheld the honour of the Lord. They have been corrupted by strong drink that causes them to lose the path that they should take. Instead of the teaching and justice that these men were to provide for the people, they were marked by a complete inability to judge in a right way and therefore the people were left without any true guidance. How sad when we consider the awful consequences of a nation that had such privilege but the men who should have led are themselves led into sin by the love of wine and strong drink. In place of a nation that upholds the holiness of the Lord, there is only evidence of filth and corruption all around the people. They could not find one clean place in all the places where they might look.

The challenge then comes as to where nay can be found who are teachable. The only option left is to teach the young child that has never see the paths of sin. How sad to consider the plight of a nation that was so privileged. They never realised the greatness of the privilege, and now there is no one to uphold the Word of God. The knowledge of God has been lost; the truth of God has been set aside, and the Lord is left to look at the young children as they are weaned. These are to become the source of the nation’s sustenance. Let us take to heart the double challenge of these verses. On the one hand, there is the failure of the leaders that stands as a solemn warning to us of the dangers that arise from win and strong drink. It may be that there is no harm in the odd glass, but the folly is that this is merely a deception to start us on the path that can quickly lead to ruin. 

The teaching needs to be simple because they cannot take in what the Lord would have them learn. In patience He teaches the young until they learn to appreciate the things that their elders have refused. Let us never forget that our Lord will always have patience to deal with His people if they are willing to learn. The folly of the older generation was that they did not apply themselves to the study as they ought, and therefore they found themselves unable to lead.

There was rest and refreshment available to them, but they would not heed, and therefore the Lord turns to the young and feeds them, making them appreciate what the older generation have missed.

Are we striving to enter into all that the Lord has prepared for them that love Him?

Memory Verse: “To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear.”	Isa. 28:12

November 17.	Isaiah  28:14-29.
Two Places of Refuge.

The challenge of the Lord is now spelled out in clear terms. They have made a refuge in lies and falsehood. It may be that they entered sincerely into the covenant, but were deceived. It may be that they entered because they could see no option. The folly is that they never thought of the fact that they could look to the Lord for defence and He would never fail.

The two options are clearly spelled out. The people have made a covenant with death and an agreement with hell. They have placed themselves in danger not only of physical death, but more seriously, of eternal ruin. They will not listen to the Lord as He tells the true character of their actions.

In contrast, the Lord tells of His foundation. This is not a refuge that will be swept away, or will change as the circumstances change; this is a foundation that has been tested to the full and proven to be without any fault. There is an absolute guarantee then any who trust in Him will never be left to haste as the danger comes. Here is the certainty of our salvation. We rest in One ho has already faced the storms that we must endure, and has triumphed. We can rest in the assurance that His strength will secure our destiny. The worlds used emphasise the perfection of our Lord – tried, precious sure. We can rest in the certainty that the On Who can never fail, is the One Who has been made to stand in the face of every test and prove His worth. He is precious and sure because there is nothing that He cannot withstand, indeed nothing that He has not already withstood to the full.

The warning is given that the refuge of men will be tested and proven to be faulty. The whole refuge that they have made in their covenant will be wiped away as the Lord steps in to judge righteously. Let us never doubt that we cannot expect to prove ourselves until we are resting in the strength of the Lord alone. We too often fail to realise exactly what enemy we face. This was the folly of Israel in Isaiah’s day It will be their folly in a coming day when the Man of sin is allowed to rule with absolute power over the world after their covenant is broken. There is a certainty that the Lord will not forget His promise, but before He fulfils His promise, He must judge and this will take place in righteousness.

The Lord uses the picture of sowing to remind us of the principle that the ground must be prepared. He cannot deal in falsehood He must deal in truth and faithfulness. This is the reason for judgment. It is His strange work. He must remove the lies and deception before He can establish His truth in the world. Every process reminds us of the principle. The ground is ploughed; corn is threshed; everything is doe in the right way so that it produces the desired result. The Lord’s judgment is the same. He will not crush, but thresh to bring out the best for His glory.

Are we always ready to accept the chastening of the Lord?

Memory Verse: “Therefore thus saith the Lord GOD, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste.”		Isa. 28.16

November 18.	Isaiah 29:1-8.
Woe to Ariel.

These verses contain a graphic description of the end time for Jerusalem. The description clearly refers to the city although a similar title is used in Ezekiel for the altar in Jerusalem. This is an indication of the fact that the city and the altar cannot be divorced. The city is the place where the Lord has set His Name, the altar in the place where the people honour the Lord as the offer their sacrifices to Him. The association is clear in the opening verse as the city is described as the place of sacrifice. They kill their sacrifices. The very term used here may well be an indication that the Lord Who reads the heart can see the fact that while the offerings are brought in outward obedience, there is not the reality of heart that He desires, and therefore they are worthless in His sight.

The next verses describe the siege of the city. There is clearly a literal fulfilment in the life of Hezekiah when the Assyrian finds one hundred and eighty-six thousand destroyed in a night, but there is a further fulfilment in the Coming of the Lord. Revelation 11 tells of the city being trodden down by the Gentiles for 42 months before the Lord returns. For this period of time, the whole city is trodden down apart from the temple at Jerusalem, which is spared for a time until the Beast enters and sets himself as a god above all gods, in defiance of the God of heaven.

The result of this time is that the people are brought down. The description shows them speaking out of the dust. It is interesting that James warns his readers to humble themselves under the mighty hand of God. There is no salvation without humility. The Lord looks for repentance of heart, and this immediately implies that there is a readiness to humble oneself to accept the sentence of God. Sadly, the description of these verses stands as a solemn warning to any who will not humble themselves. There is a certainty that they will be humbled, until they either repent or pass into the judgment of God. There I no escape from the consequences of sin.

In the face of the cries from the dust, there is an assurance of an answer from the Lord. If the people have been humbled themselves before His hand of chastisement, there is deliverance, but for the proud enemy who thinks that he can do as he pleases, and tread down the city of God, there is no escape. The tenor changes very rapidly from the people humbled to cry out of the dust to the people who are wiped out in an instant. There is a solemn warning in this that the Lord does not promise an opportunity, and when the end comes, it will be sudden. There is a picture of dust and chaff swept away by the wind. The Lord comes with thunder, earthquake, noise, storm, tempest and fire. This is interesting because it demonstrates that He will us every power that He has at His disposal in the forces of nature to complete His triumph over His enemies. We must never forget that, however far his people have sinned, and however little regard they have paid to Him, they are still His people and all who oppose them must suffer the consequences of their sin. It does not matter the size of army that has come against the people, there is the certainty that they are wiped away as nothing before the Lord. The description is vivid, like waking from a dream.

Are we careful to remember that the Lord is holy in all His ways?

Memory Verse: “Thou shalt be visited of the LORD of hosts with thunder, and with earthquake, and great noise, with storm and tempest, and the flame of devouring fire.”	Isa. 29.6
November 19	Isaiah 29:9-24.
A Marvellous Work.

These verses remind us of the wonder of the ways of the Lord. If the leaders of the people were prepared to choose their own way instead of the Lord’s, then He will cause them to suffer from blindness. They cannot see where they are leading the people. The Word of God becomes like a closed book to them, whereby they read but cannot understand because the Lord has closed their minds to the truth. This stands as a warning to us of the dangers of not giving the Lord His rightful place. The truth of God is more revelation than intellect. The learned cannot understand because the book is closed to them. The simple cannot understand because they do not have the learning. This is the answer of the natural man. He cannot grasp the things of God. The same is true of the carnal believer. Because they have chosen to follow the paths of the flesh, they find that the revelation of God is closed to them.

The state of the nation is clearly stated by the Lord. Their words were commendable, but the heart was never in agreement with the words. This is a reminder to us that we cannot deceive the Lord. He can see the heart, and He will recognise not only the things that we do, but also the motivation behind what we do. If we fail to recognise this, then we shall suffer the same fate as the nation, when they find that they observe a great work but never realising what is happening. This is quoted in the New Testament in respect of the crucifixion of the Lord. Here was a prime example of the folly of men who should have seen the Lord for Who He is, but they were blinded. They tried to hide from the Lord, but this is impossible, and therefore they are called to account. 

There is a glorious prospect of Lebanon becoming a fruitful field, and the fruitful field becoming a forest. This is a reversal of the effect of the fall. Sin brought a curse, and the ground that would have brought abundance became a place of toil for man. Not until the Lord comes will this be removed, even though men think that they can achieve it by their efforts. A further effect is that the deaf hear and the blind can see. Once again, the effect of sin is reversed.

The closing verses of the chapter remind us of the character of the Lord’s judgment. The meek and the poor will receive their reward. This is an encouragement for many who may feel that they are oppressed. In contrast, the proud will face a judgment. The terrible, the scorner and those who watch for iniquity all indicate the character of the men who have set themselves in opposition to God. They tread down the people under their feet, making people offenders for a word. They are men who have no thought for the character of God, and ignore what He desires from the people who take His Name.

The chapter ends with the glorious assurance of the character of the restoration. There is a certainty that the nation will never be forsaken. The Lord will fulfil His promise.

Do we recognise that the Lord looks on the heart?

Memory Verse: “Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid.”	Isa. 29.14

November 20.	Isaiah 30:1-17
The Rebellious Children

These verses contain a solemn warning to Judah of the folly of looking for help without turning to the Lord. They insist on looking for their help from Egypt when the Lord has promised to help them if only they would look to Him. The reason for their behaviour is that they are not prepared to give up their sin. They have chosen a path of sin, and the cost of turning from their sin to the Lord is too great for them. This should be a challenge to our hearts. It is easily possible for us to hold things that will prevent us from receiving the blessing that the Lord desires for us because we give other matters the attention that He desires.  It may be that they are clear sins; it may be that they are not considered sins but they become sins because they rob the Lord of His place.

The warning that is given to Israel is that they would learn to their cost that Egypt could not support them. Whatever the might of Egypt may be, they can do nothing to defy the Lord, and therefore Israel’s trust is in vain. It is sad to consider that Israel, having been delivered from the bondage of Egypt, spend so much time trying to persuade Egypt to assist them. They clearly had not learned the lesson of their past. This stands as a solemn warning to us. We can be like Israel, and return to the ways of the world, taking counsel in natural wisdom; resting in the strength of men. We should demonstrate our new life by showing that we are marked by a different attitude to that of the world.

The warning is given that the people are set on a path of moving down into Egypt for help and protection, when the Lord has decreed that their strength is in remaining where they are.  This is a challenge in the days in which we are living. Sadly, there are many who see the difficulties facing those who are trying to maintain a witness for the Lord, and they move away to places that appear to offer more for them or their families. Some will move because the responsibility of standing is too great. There are many plausible reasons for acing in this way. They overlook the reality that we are responsible to walk in obedience to the Lord, not to set aside His truth for the sake of personal expediency.

The Lord spells out the character of the people as He tells Isaiah to record the condemnation. They have chosen to set aside His word and silence those who would speak on behalf of the Lord. For this reason, Isaiah has to write everything in a book so that the people might realise just what they have done.

Against this background, the call is simple. The Lord calls for a return and resting in Him. He asks for them to sit quietly and confidently in the assurance that the Lord will never fail. This is the word of the Lord. It is interesting that when Paul writes of the spiritual warfare into which we have been plunged, he tells us that the purpose of the armour is that, having done all, we might stand. This is a warfare that has no end. The enemy will not let up.  The people think that they can flee and regroup with the protection of Egypt. They fail to appreciate what the Lord can do for them.

Are we prepared to stand in the power of the Lord?

Memory Verse: “For thus saith the Lord GOD, the Holy One of Israel; In returning and rest shall ye be saved; in quietness and in confidence shall be your strength: and ye would not.”	Isa. 30.15
November 21.	Isaiah 30:18-33
The Deliverance of the Lord.

These verses give the certain assurance that the choice of Israel will not prove to b their complete destruction. It may be that they will have to learn tat Egypt cannot help as they would like, but they will still also see that the Lord can and will help once they are prepared to cry to Him for His mercy.

He will allow men to go so far, but then He will step in and deliver in a way that laves no doubt as to the origin of the deliverance. He is going to be exalted. This is important to realise. It may be that there are some who will think that they can find help from other sources, but they must learn. We need to realise that it can ofte3n be our failure to cast all on Him that means we do not see the blessing that He desires for us.

There is affliction but the teachers will take their place again. The Lord will provide the direction so that the people are left without any need for doubt as to the way that they should take. It is our disobedience that so often brings us into the places where we struggle to know the way. We are not prepared to accept the answer of the Lord and so we find that we are left to our own ideas until we realise what has happened.

The description of the time begins with the assurance of plenty and rest for the land. It may be that there is judgment to bring this about, but the Lord will always take pleasure in demonstrating His mercy and grace. He is the One Who can meet every need out of His abundant riches. Let us not doubt the certainty that He is more than able to meet our need.

The description continues with a statement of great slaughter. The Lord Who will deliver and bring rest must remove the cause of unrest. This means that sin must be judged. Men will ask why the Lord allows the suffering, but the reality is that men have brought suffering on themselves because of sin, and the only answer is to remove the root.

The closing verses of the chapter emphasise the character of the Lord in judgment. The picture is of a fierce outpouring of His wrath. God cannot allow sin to go unpunished, but sadly many, including many believers, have become so occupied with the love of God that they have failed to realise that He is love.

The verses switch between the judgment and the song of the redeemed. This reminds us that the actions that bring distress and condemnation to the ungodly are the same as bring joy and gladness to the child of God. 

The chapter ends with the Lord beating down the Assyrian until he finds that there is a place prepared for him in Tophet, the place of burning.

Do we recognise the holiness as well as the love of our God?

Memory Verse: “Ye shall have a song, as in the night when a holy solemnity is kept; and gladness of heart, as when one goeth with a pipe to come into the mountain of the LORD, to the mighty One of Israel.”	Isa. 30.29

November 22.	Isaiah 31:1-9.
Woe to Egypt.

These verses record a warning to the Israelites who thought that they could go down to Egypt for help. They make the mistake of judging by appearance rather than by reality. The can see the horses and chariots of Egypt, and the sheer number of them impress so that they think that these will be adequate defence. This is compounded by the apparent strength of the horsemen. They fail to realise that the Lord has other ideas, and any appearance that they may see cannot give an accurate assessment in view of the fact that the Lord is Sovereign. This should be a n encouragement to us because the fact that was the source of the woe to Judah should be the source of greatest encouragement to those who are trusting in the Lord. We need to recognise the choice that is set before us in these events. Wee must choose between the ways of men or the strength of the Lord. We can do so in the certainty that nothing that men can devise will ever prosper against the Word and Will of God.

If we choose to follow the example of Judah, and turn from the Lord to the strength of men, then we can expect that we shall receive a similar judgment. The Lord has warned and pronounced His judgment, and now He gives a final warning that His word will not be recalled. This is important for us to realise. Men may change their mind, but our Lord will fulfil His word. There are instances, notably in the book of Jonah where the Lord does withhold His judgment in the face of repentance, but this is against a background of ignorance, not wilful disobedience.

There is a reminder that we do well to heed. The Egyptians are men, and their horses flesh. They are dealing with God, Who is spirit. It may be that there is also a reminder here that there are unseen powers interested in these events. We are reminded that we do not wrestle with flesh and blood, but with the hosts of darkness. Let us never lose sight of our true conflict, otherwise we may find that we are left without strength. If we think of the present day, and the outreach in the Gospel, we are called to preach Christ to uphold Him as the only One Who can answer the need of men. We are not called to win men for Christ, or to see souls saved. There is a danger that we can preach to the people, instead of upholding the Person of Christ.

The chapter ends with the call for the people to turn to the Lord, and they would see deliverance from the enemy. This was seen in the experience of Hezekiah It appears that Ahaz had set up a payment of tribute, and the Assyrian thought to add to this when Hezekiah took the throne. He never realised that his actions would be his death warrant. We cannot tell, but it may be that Hezekiah would have continued in the original agreement, but rebelled when it became clear that the Assyrian was only interested in making merchandise of the people of God. Whatever the background, the scriptures record the glorious deliverance as man attempts to overstep hi appointed boundary, and he finds that he is arguing with God, and that this is doomed to failure at every turn.

Are we trusting in the Lord at all times?

Memory Verse: “Then shall the Assyrian fall with the sword, not of a mighty man; and the sword, not of a mean man, shall devour him: but he shall flee from the sword, and his young men shall be discomfited.”	Isa. 31.8
November 23.	Isaiah 32.1-8.
The Reign of Righteousness.

This chapter begins with the certainty that a king shall reign in righteousness. We may look and consider the many kings that have ruled in different places. Sadly history reflects the truth of the statement, Power corrupts. We can rejoice in the assurance that there is a King Who will never be corrupted in any way. He cannot be tempted by sin, and His reign will be in perfect righteousness. Chapter 11 has already reminded us that the reign will be marked by a true righteousness that no one else could ever achieve because He will judge according to the hidden motives as well as the outward actions. No one will be able to say that He did not understand their circumstances.

In addition to a righteous rule, there will be a place of complete security. He will shelter all who trust in Him from the wind and the tempest. There is no natural phenomenon that can overcome Him. More than this, he will also be the Source of an abundant supply for every circumstance. There are rivers to quench thirst and a rock to provide shelter from the heat of the day.

The next consideration is that of the healing of the King. He will cause the eyes to se, the ears to hear, the heart to understand and the tongue to speak. There is a significance in the order here. Sight and hearing are necessary for understanding, but understanding is needed before we can speak with any authority. We learn by what we see and what we hear, and therefore these come before the heart t remind us of the need to watch and listen. We can apply this in the ting of the Lord. We ought to be marked by a teachable spirit that is ready to take the time needed to see and to hear in order to learn the lessons that we need. Only once we have learned the lesson, can we progress to teaching as might be suggested by the tongue. Let us not be second hand teachers of things that we have only heard. We need to teach only what we have learned by experience.

The character of righteousness is seen further insofar as there will be a right assessment of a person. We can easily see the way in which people today are called liberal when they are in reality under the grip of folly because their eyes are blinded by sin. They refuse the teaching of the word of God, and set up the foolish ideas of men that are in direct opposition, but the human heart calls this liberal thinking. The same is true of what to day would be termed charity. Men who have amassed a fortune by keeping whatever they can for themselves and taking from others are call bountiful because they give a small proportion of their wealth to the poor. No account is taken of how they have exploited to achieve this, not how others can give from meagre resources.

These standards will be exposed for what they are by the Lord, and no one will be able to take advantage of others for their own benefit It is good to recognise that the result of this is that there will be no more poverty in the world, and no one will be forced to serve others to obtain their living. Any service will be out of willing devotion to the Lord Who has made all this possible.

Do we live by the standards of men or the Lord?

Memory Verse: “Behold, a king shall reign in righteousness, and princes shall rule in judgment.”	Isa. 32.1
November 24.	Isaiah 32:9-20.
The Fruit of Righteousness.

The first verses of this section remind us of the awful effects of the sin and rebellion of the people. These are set in contrast to the fruits of righteousness that are outlined at the end of the chapter.

The people are called to consider their true condition. They are living at ease, comfortable with the circumstances in which they find themselves without ever considering the awful harvest of suffering that they are storing up by their contentment with the fruits of sin and deception while they ignore the claims of the Lord. Sadly, the effect is that they will not see the vintage that they expect. What a sad condition they face under the judgment of God. It appears that thy are living at ease, expecting the harvest and the vintage in particular to come at the appointed time without requiring any effort on their part. The reality is that under the judgment of God, they will rather find that the harvest will not come however much they work to obtain it. They have chosen the pa of rebellion to the Lord, and they will reap the harvest of judgment that such a path brings.

The answer to their plight is simple. They must acknowledge their folly, and turn to the Lord in repentance. There is a description of the outward actions that would demonstrate the inward change of attitude towards the Lord. Without this, there is a certainty of judgment that will leave no part of their lives untouched.

The final answer comes as the Lord pours out His spirit on the people. This refers to the Kingdom of the Lord, when He will reign, and His spirit will indwell the people. Today we have the privilege of enjoying a foreshadowing of this in that each believer in the present day receives the Holy Spirit when they believe. We are no longer bound by sin, so although we have a sinful nature, we cannot truly claim that we have no power to overcome sin. In that day, the effect of sin will be removed, and the devil will be bound so that the privileges that we enjoy today will be enjoyed in full measure by all who enter into the kingdom as well as any who are born again in the course of the reign of Christ. 

The curse that has afflicted the world since the days of Adam will be lifted, leading to abundant fruit in every sphere. The wilderness will bear fruit, while the fruitful field will be a forest because of the abundance of growth. This may be an indication that the level and size of vegetation will be greater than we know today, not so much that there will be a forest of trees, but rather that the vegetation ill grow into larger plants that will mean the fields become like a forest.

The result is that there is perfect peace. The verses began with a picture of women at ease but they end with mankind at ease because there is complete satisfaction without the need or labour. 

Are we enjoying the fulness of the Spirit?

Memory Verse: “And the work of righteousness shall be peace; and the effect of righteousness quietness and assurance for ever.”	Isa. 32.17

November 25.	Isaiah 33:1-12.
The Woe of the Spoiler.

These verses warn of the danger of men who oppress. They have spoiled and dealt treacherously purely to gain an advantage for themselves. It is no a response to an oppression from others. This implies that the Lord would be more favourable to those who are oppressed and may take advantage of an opportunity to “turn the tables”.  We ought to recognise however that we are called to a higher standard than the standard set by the law. We ought to be marked by being prepared to suffer wrong and certainly by never looking for revenge. The Lord has clearly taught us that He will repay. In this instance the warning is given that they will receive a harvest of the seed that they have sown.

There is a cry from the Lord’s people to be gracious because they have waited for Him This shows the change of heart. No longer are they the people who have revolted against the Lord. They have waited for the Lord to deliver them from the enemy. They acknowledge that they have no other source of help. The result is that they see the people flee from the noise of tumult as the Lord comes to defend. The nations are scattered and the people are left to take the spoil like a caterpillar or a locust that gladly takes whatever is in its path.

The result of this is that the Lord is exalted. He has demonstrated that there is no one who can stand in His way. He will take His place. The city will be filled with righteousness, justice, wisdom, knowledge and strength. There will be abundance as well as the perfect peace and security already seen because the Lord will reign as He should and all will own His authority. Sadly, the evidence is that by the end of the reign, some will only accept His authority unwillingly, and will rebel when an opportunity arises, but still He will reign without a rival over the whole earth. 

In contrast, there will be great sorrow for those who have refused the Lord. The highways would speak of the paths of men, which led to their desired destination, but the will be left waste when the folly of these ways is exposed. The ambassadors of peace will weep as they see true peace established, not the peace that men seek, which brings advantage to the strong. They gave no consideration to others. Whatever their profession may have been, they are now seen in a true light, and it is not the character that they tried to display. Every place of men’s glory is brought to nothing as the Lord is exalted alone. Let us rejoice in such a prospect.

The closing verses of the chapter show the end of these men. They are exposed in all their deceit and folly, and now they must accept the consequences as the Lord arises to uphold His honour. There is no place for deception any more. As a result, the people are left like the chaff and the stubble. They are fit for nothing but the burning. Sadly, the Lord tells in Mt. 25 the extent of this burning, it is the everlasting fire. Nothing less will meet the demands of the Holy throne of God. He will judge in righteousness, and men who now mock Him, asking why He does not act, will realise the folly of their mockery as He acts, and they are judged according to His truth.

Are we careful to avoid all forms of deceitful practice?

Memory Verse: “The LORD is exalted; for he dwelleth on high: he hath filled Zion with judgment and righteousness.”	Isa. 33.5
November 26.	Isaiah 33:13-24.
Who Shall Dwell?

These verses show the call to heed the hand of the Lord, and the response to the Lord’s judgment, as men realise what has happened, and begin to question how they can survive. 

It is sad to consider that whether, in the day in which we live, the Lord shows mercy and kindness, or whether, as in a day to come, the Lord acts in judgment, men will always choose to ignore His claims upon them. Truly, “The heart of man is deceitful above all things and desperately wicked”. It is only when the hour of judgment comes that all the proud boasts of men exposed for the empty claims that they are. There is no substance, and there is clear realisation that there is no escape from the judgment.

The answer to the question, Who shall dwell, comes clearly back. It is those who have been marked by righteousness and truth. The empty thoughts of men who sought only their own ends with no thought of eternity come to nothing, but those who have ensured that they are right in the sight of a Holy God will be enabled to rest securely. As Job learned, it is not the standards of men that count. He stood above his fellows but he could not stand before God. In a far more stark way, this will be true of those who face the prospect of the Lord judging the world in righteousness.

The remaining verses are a glorious picture of the assurance of the Lord. They are able to dwell in safety; they will see the King in His beauty; they will see the land of promise. Here is the fulness of blessing. We can consider a spiritual application for us today, but we cannot overlook the certainty that for the believers of a coming day, these things will be seen in all their fulness. The basis is the same, it received through a righteousness that comes by faith not works. The standard of God cannot fall, and the standard of man cannot rise, so faith in Christ is the only basis of acceptance in the sight of God. The character that is described ere is the character of men who walk by faith.

There is an evidence of the removal of those who once held sway. They lose their position because they were only interested in the outward trappings, not inward reality. They never learned the lesson of the need to be born again by the Spirit of God.

There is a further assurance that there will be no fear of people from afar. They will not be left to ponder who will be the next to bring an army against the city because the King will reign, and no one will rise up against Him. He is Judge, Lawgiver, and King. He will save. He will bring abundance. The people are left to divide the spoil. This is a lovely reminder to us of the grace of our Lord. The people only come into the blessing because they rested in the Lord; they depended wholly on Him to do for them what they could never do for themselves. As a result, there is a great spoil to b divided, and the people who have entered into the triumph of the Lord will share the spoil. Certainly we can see from other Scriptures that there will be a reward for faithfulness, and so there will be more for those who have proved themselves more faithful, but there is still abundance for all who trust in the Lord.

Are we enjoying the bounty of our Lord?

Memory Verse: “For the LORD is our judge, the LORD is our lawgiver, the LORD is our king; he will save us.”	Isa. 33.22

November 27.	Isaiah 34:1-17.
The Judgment of the Nations.

This chapter records the judgment of the Lord as He prepares the world for the reign of righteousness. There is a call for earth and all the world to hear. This is a judgment that cannot be avoided. The Lord will demonstrate His hatred of sin, and His righteous judgment of all who stand against Him.

The judgment will come on all nations. Mt. 25 makes it clear that there will be discernment, but there is no escape. All will stand before the Lord. The armies of the nations have been destroyed before the Lord as He moves in judgment on those who have been deceived by the Man of Sin, and have followed his deception. The effect of the judgment is far reaching as it is not only men, but the whole of the earth and the host of heaven which is affected as well. The mountains will be brought down, and the host o heaven will be folded up as a scroll. We think of the new heavens and the new earth, but we often forget the full effect of the changes that will take place when the Lord returns to take the throne of the world.

It is interesting to notice that Edom is singled out for special mention in this context. There is a judgment that will affect all nations, but the brother of Jacob will receive a full reward for his sin. He bargained with the birthright; he refused to accept that he would not receive the blessing, and he spent the succeeding centuries trying to deprive his brother of what the Lord had promised before they were born. As a result, there is vengeance and recompence for the controversy. This is not now the sin of Zion, but rather the controversy whereby others tried to deprive the nation of the inheritance that the Lord had given.

There is a sorry picture of the end of Idumea or Edom. The streams become pitch; the dust, brimstone; the land burning pitch. There will be no end to the burning as the Lord executes judgment and leaves a reminder to the people of the end of the path of the flesh. Nothing will be left. There will be no nobles or princes to take a place in the kingdom because flesh and blood shall not inherit the Kingdom of God. The land will have no inhabitants except for the wild beasts and birds of prey.

The Lord has decreed, and what He has said will be fulfilled. The challenge is issued to seek the book of the Lord where this is written. There is an absolute assurance that nothing that the Lord has decreed will ever fail. Our Lord repeated this when He pointed out that heaven and earth may pass away, but His word will never fail. This take us beyond the time of judgment to the end of the reign, when there will still be some who will listen to the deception of the serpent as he gathers an army against the holy city. 

Are we careful to turn to the Word of God for our counsel?

Memory Verse: “Seek ye out of the book of the LORD, and read: no one of these shall fail, none shall want her mate: for my mouth it hath commanded, and his spirit it hath gathered them.”
	Isa. 34.16
November 28.	Isaiah 35:1-10
Restoration and Recovery.

This chapter details the results of the Lord’s Coming. There is a restoration for the whole of creation. We can rejoice in the wonder that the desert and wilderness will become a fruitful field. The curse that sin has brought on this world will be removed in the day when the Lord comes in power. There will be joy in the wilderness and solitary place, and the desert will blossom as a rose. This is an immediate reminder to us of the consequences of sin. The whole of creation has become subject to a curse, but when the Lord reigns in righteousness, sin will no longer reign, and so the curse and groaning that results from sin will be removed. The effect is such that the glory associated with Lebanon, Carmel and Sharon, will be associated with the desert. Let us never forget that sin will rob God and man. There can be no gain from sin in the ends, whatever the immediate appearance may be. In contrast, when the Lord is glorified, there is abundance for all.

The call goes out to strengthen the feeble, the faint and the fearful. There is an encouragement to look beyond the circumstances that are all around us and to realise that beyond all this, there is the certainty that we are secure in the Lord and His strength that is greater than any enemy that we can face. He sill judge and will recompence men for their rebellion, as well as defending His own people.

The effect is seen in relation to physical disease as well. It is not simply that there will be a restoration of nature, there will be a cure for man who suffer the effects of disease. The statements here are often repeated in a similar form as the Scriptures tell of the power of the Lord. It is interesting to consider that the Lord also refers these to when the disciples of John come to as whether He is the Christ. The miracles of the Lord were evidence that He is the Christ. They are probably also in view when the Lord challenges the Pharisees with the words, “For, behold, the kingdom of God is within (or “in the midst of”) you”, Luke 17.21.

The abundance of water is next to be demonstrated as water flows from the dry and barren places. This is perhaps in part the allusion of the Lord in John 4, when He speaks of the spring of living water. There is no place for dry ground as the Lord comes in mighty power to reign. Ezekiel reminds us that the source of the water is the throne. This should remind us of the sad fact that the devil will try to persuade people that the Lord wants to bind people, but the reality is that it is the devil who robs men of the fulness that the Lord desires to give from His abundant store.

There is a clear and safe path. It is the way of holiness in which there is no uncleanness, and yet there is no possibility of mistaking the path. There is an allusion to this as the Lord speaks of Himself as the good Shepherd Who leads the sheep. If we follow, there is no possibility of falling.

The chapter ends with the joy of the Lord’s people as they enter into the fulness of the blessing that comes from Him.

Are we enjoying the fulness of the Lord?

Memory Verse: “And the ransomed of the LORD shall return, and come to Zion with songs and everlasting joy upon their heads: they shall obtain joy and gladness, and sorrow and sighing shall flee away.”	Isa. 35.10
November 29.	Isaiah 36:1-10
The Approach of the Assyrian.

This chapter and the next three form the second main section of the book. After thirty-five chapters of prophecy there is a historical section which records the partial fulfilment of the earlier prophesies in the time of Hezekiah. This serves as an assurance to us of the certainty of the Word of God. It means that we can rest assured that the remaining prophecies that have not yet been fulfilled will be fulfilled in the Lord’s appointed time.

Sennacherib decides that the time has come to take the land of Judah, so he comes against the defenced cities, and takes them. He then sets himself to attack Jerusalem itself. Rabshakeh comes from Lachish with an army, thinking to take Jerusalem in the same way as he has taken the other cities from other lands. Three of Hezekiah’s counsellors go out to meet Rabshakeh. They hear the blasphemous challenge of the Assyrian as he tries to persuade the people to concede without fighting. 

Rabshakeh calls his master the great king of Assyria. This is a blasphemous title of a man who is claiming Divine power. He challenges the men of Judah by asking what power they are trusting. Here is the height of blasphemy. A man dares to challenge the one true and Eternal God by defying His power. He claims the power and wisdom for war, and equates the living God with Egypt, whom he terms a broken reed. Here is the folly of the thoughts of men. The worship idols, and therefore they are not used to a God Who can really affect what happens. Their gods are only the imagination of men, and have no power at all. Later in this book, Isaiah will remind the people of the words that are recorded in the psalms concerning the idols of men. They are no more than the work of men’s hands, yet men bow down to worship them. This is no different to the worship of Cain as he brought the fruits of his own labour. We should never forget that we worship the true and living God, Who made all things and Who has never relinquished control of His creation, even if He permits men to continue in path of wayward rebellion.

The ignorance of Rabshakeh is highlighted as he goes on to challenge the people to consider that Hezekiah ahs taken away the high places of the Lord. He does not realise that the high places were the evidence of idolatry and rebellion, and that their removal was an act of repentance with a view to restoring the worship of the true God. This again is a folly of natural wisdom. It is seen today in the ornate buildings that men assume are necessary to worship God. They fail to realise that the Lord searches the heart, and desires truth in the inward parts.

In contrast to the withering dismissal of both the Lord and Egypt, the Assyrian promises two thousand horses for them if they can find two thousand riders. Here is the deception of the enemy. He will promise benefits to try to deceive the people into accepting a covenant, which would prove to be a covenant with death. Hezekiah will not be deceived, but others will be deceived by such empty promises.

The final challenge is to claim that the Lord has sent them. As always with the enemy, there is every form of deceit, ending with an outright lie.

Are we alert to the wiles of the devil?

Memory Verse: “But if thou say to me, We trust in the LORD our God: is it not he, whose high places and whose altars Hezekiah hath taken away, and said to Judah and to Jerusalem, Ye shall worship before this altar?”	Isa.36.7
November 30.	Isaiah 36:11-22
The Cry to the People.

The officers of Hezekiah ask Rabshakeh to speak to them in the Syrian tongue so that they could pass the message on and perhaps undermine the authority of Hezekiah. They recognise that an open challenge will only cause the people to unite together against the enemy, whereas if the seed is sown quietly it may be more fruitful in the longer term. This was not acceptable to Rabshakeh. Humanly speaking, his pride would not be satisfied by such a request. He wants to demonstrate the power of Assyria to destroy any who defy his claims. Sadly, he fails to realise that he is not opposing men, but God, and this can never succeed.

The answer of Rabshakeh is to ensure that every one hears, as he raises his voice so that all the people can hear his blasphemy. He challenges the claim of Hezekiah that the Lord will defend His people. He calls on them not to believe the words of Hezekiah. It is good to see that Hezekiah has encouraged the people to trust. It would appear that at the beginning of his reign, Hezekiah continued to pay tribute, but as he seeks the Lord, he realises that it is folly to make a covenant with men. Whether the problem arose because the Assyrian demanded more, or because Hezekiah learned the lesson of trust is no clear. What is certain is that a time came when Hezekiah realised the folly of depending on men, and refused to pay the tribute demanded by the Assyrian. The test of Hezekiah has now come. Sadly, as we consider these chapters, we find that he learned to trust in the times of great testing, but he was still open to the subtle attack. Let us learn the lesson of committing our way to the Lord at all times.

Once again, there is a challenge for the people. Assyria promises to replace all that the people have with something better. This is always the way of men. It is the same challenge as Ahab used with Naboth. Although the circumstances appear to be vastly different at first, the reality is that they are basically the same. Someone wants to take another person’s inheritance from the Lord. This is why Eleazer, with David, and Shammah defended a parcel of ground. They recognised the need to defend what the Lord had given. It is a lesson that we need to learn. We have a heritage of truth by which we are expected to conduct ourselves. We must live according to the light we have received, and defend in full all that the Lord has committed to our trust.

Against this background, we can see the folly of Rabshakeh as he compares the condition of Israel to the condition of the nations that his master has already overcome. He sees great nations with many gods who could not defend. He judges by appearances. 

The chapter ends with the silence of Jerusalem. Hezekiah had charged the people not to answer, and they obeyed his word. This was not a time for a hasty response. This was a time for the people to wait for the Lord to respond. They needed to wait until the Lord gave indication as to how He would respond. Let us never forget this lesson. The Lord will uphold His honour at all times, and He will not be defied. We need to realise that this is His prerogative.

Are we prepared to leave the Lord to defend His honour?

Memory Verse: “The LORD will surely deliver us: this city shall not be delivered into the hand of the king of Assyria.”	Isa. 36.15

December 1	Isaiah 37:1-7.
The Lord Defends.

These verses record the response of Hezekiah to the challenge of the Assyrian, and the assurance of a deliverance from the man who defied the Lord.

There is a fourfold response of Hezekiah. Rending his clothes is an act of contrition as Hezekiah demonstrates that he is prepared to humble himself before the Lord. Covering himself with sackcloth shows that he is ready to give up ever vestige of pride; Hezekiah will renounce his position, and leave all in the Lord’s hands to deliver as He will. Going into the House of the Lord is a clear sign of Hezekiah’s dependence on the Lord. Finally, ending to Isaiah shows that Hezekiah does not presume to approach the Lord himself. As we consider these acts, we learn that Hezekiah recognises the folly that brought downfall to the great king, Uzziah. He was marvellously helped until the fateful day when he entered into the house of the Lord and presumed to bring incense. Hezekiah will not tempt such a fate. We ought to rejoice in the glorious assurance of the access that we have at all times into the presence of the Lord. We can draw near with boldness in the confidence that there is mercy and grace to help in time of need.

Hezekiah requests prayer for the nation. He acknowledges the blasphemy of the enemy, and desires prayer that the Lord will be ready to defend His honour. It is interesting to notice that Hezekiah does not mention any of his deeds. We look at his life, and recognise him as one of the good kings of Judah who did much to bring the people back to the Lord. This is of no value in the eyes of Hezekiah; he only did what the Lord requested. The only claim that he can acknowledge is one that asks the Lord to uphold His honour in the face of the blasphemy of men. The humility of Hezekiah is emphasised by his request to Isaiah, rather than to God. He is not worthy in his own eyes, yet he knows that there is a man who is in touch with the throne of God, an can plead for the people.

The response comes immediately. We cannot tell whether it is that Isaiah had already prayed. What is evident from the response is that the Lord is acknowledging the contrition and humility of Hezekiah. David, in very different circumstances, acknowledged that the Lord is looking for this attitude and that He would never despise any who came in this way. Here Hezekiah learns practically that this is true for him as for David.

The enemy will leave Jerusalem because of another enemy, and will never return by the same way. He hears the news that an enemy is attacking, and he will leave, returning to his own country where he will die. This is vitally important for us to realise. The Lord can use many different means to accomplish his end. The description of what happens shows just how far-reaching the influence of the Lord is.

The Assyrian thinks that the capture of Jerusalem is jus a matter of time. The reality is that the capture is many years in the future, and it will fall to another country after Assyria has itself fallen. 

Have we learned the lesson of humility and contrition?

Memory Verse: “It may be the LORD thy God will hear the words of Rabshakeh, whom the king of Assyria his master hath sent to reproach the living God, and will reprove the words which the LORD thy God hath heard: wherefore lift up thy prayer for the remnant that is left.”	Isa. 37:4

December 2.	Isaiah 37:8-20.
The Assyrian Retires.

Rabshakeh returns to his master. The simple threat of war from a large army has not been adequate to bring Judah to submission. It would appear that Rabshakeh has heard that the king has moved away from Lachish. He finds that this is because he is warring against Libnah, and then that the king of Ethiopia is also threatening to attack. Although they cannot see this, and they certainly would not acknowledge it, the Lord has come to the defence of His people. He will use men who might themselves have no sympathy with the people to accomplish His ends.

As they leave, the king of Assyria makes yet another blasphemous statement as he warns Hezekiah not to let the appearance of deliverance deceive him. He boldly tells him not to let his God deceive him. The reality that he is about to learn is that he is the one who has been deceived, blinded by the god of this world to the reality that there is one true God Who will accomplish His purpose without reference to any other person. Once again, the Assyrian king quotes the examples of those who have fallen before him to witness the fact that there is no escape from his power. In so doing, he seals his own doom, because he defies the one true God.

Hezekiah follows the pattern of every man of God. He brings the matter to the Lord. His prayer is interesting He starts by calling to mind the dwelling place of God. This is important because it shows that Hezekiah recognises that the presence of the Lord is the surest safeguard for the people. He dwells between the cherubim, and therefore the people can rest in the confidence that He is present. The next attribute is the fact that He is in complete control of heaven and earth. There is nothing that does not come under His authority. This is important to realise because it means that the empty boasts of men are seen in their true light. This will bolster the faith of the child of God.

The next statements show the assurance of Hezekiah as he recognises the contrast between the Lord and the gods of men. This is important. It is where men fail, and it is where we can so easily be deceived. If the devil can persuade us to look around at the circumstances, then he can give us many reasons to believe that all is futile. In contrast, if we keep our gaze focused on our Lord, we shall quickly see the wiles of the devil for what they are, and not be deceived. The idols of Hezekiah’s day were only the works of men’s hands. They had no value at all in the defence of the people. We do not generally face the idols that Hezekiah faced, but we can see many instances where there are men who are raised up to a place of honour that is not merited by men. 

Hezekiah ends his prayer with a plea for the Lord to vindicate his name. The plea for deliverance is based on the fact that there is only one God in the earth, and that the Lord now has an opportunity to demonstrate this for all men to see. Once again, there is no mention of any merits for the people. Hezekiah realises that this will never be of any value in the sight of the Lord.

Are we trusting in the Lord and His merits alone?

Memory Verse: “Now therefore, O LORD our God, save us from his hand, that all the kingdoms of the earth may know that thou art the LORD, even thou only.”	Isa. 37.20

December 3.	Isaiah 37:21-38.
The Answer of the Lord.

The Lord sends a reply to Hezekiah through Isaiah. He has heard the prayer of Hezekiah, and now He tells the way in which He will answer the prayer.

The answer begins with the Lord pointing out that the daughter of Zion will laugh the Assyrian to scorn. She will mock the enemy who thought that they could come up against the Lord’s people with impunity. The reason is simple. They have not mocked men, but the Holy One. They can attack any nation that they choose, but they cannot attack the Lord’s people without attacking Him. This is the lesson that Saul of Tarsus had to learn when he persecuted the church only to hear the Lord say, “I am Jesus Whom thou persecutest”. Such actions are blasphemy, and they will bring the judgment of the Lord on the enemy.

Assyria thinks that they can come up against Jerusalem, and take possession for themselves. They want to cut down the nation, and bring it down to the dust but they must learn that they are defying the One Who controls all nations. They think to attack and bring to nought all that they can, but they need to realise that the Lord will bring them down to the dust. They might try to divert the water and besiege the city, but they need to realise that the Lord made the watercourses and He can control all and the enemy will never be able to overcome until such time as He permits. It was He Who allowed them to overcome the cities ad nations that they had already destroyed, and He will stop them as soon as they try to overstep the mark. He will send the back by the way that they came. They cannot prevail because they have defied the Lord.

The Lord gives a sign to the people. They will eat for two years from what grows of itself, and then in the third year they would sow and reap, and plant vineyards. There would be a return to normality as the threat from the enemy recedes, and the people are left to live as before. The remnant from the house of Israel will once more take root downward and bear fruit upward. This is always the desire of the Lord. He wants to see fruit from His people. The Lord takes this up as He reminds the people in Mt. 7 that it is by their fruits that they will be known. It is not adequate to have a profession without reality. This should be a challenge to us. We ought to be marked by the fruit of the Spirit being seen more and more as we continue in the Christian life.

The closing verses tell how the Lord fulfilled His promise. He sends an angel into the midst of the camp and slays one hundred and eighty five thousand in the night. This is a faint foreshadowing of the time of the Lord’s return to reign, when He will come against armies that have gathered from every nation, and will wipe them out with the sword that comes from His mouth.

Are we resting in the Lord’s power to save?

Memory Verse: “This is the word which the LORD hath spoken concerning him; The virgin, the daughter of Zion, hath despised thee, and laughed thee to scorn; the daughter of Jerusalem hath shaken her head at thee.”	Isa 37.22
December 4.	Isaiah 38:1-8.
The Sickness of Hezekiah.

This section gives us an insight into the way in which the Lord works. In the context, it also gives a solemn warning regarding the danger of receiving the answer to our requests, when they are not according to the mind of the Lord.

These verses record the time when Hezekiah was sick unto death. The wording here suggests that the Lord had purposed the end of Hezekiah’s life. He sends Isaiah to tell Hezekiah to prepare for his impending death. It would appear clear from these statements that the Lord intended that Hezekiah should finish his course before the dangers that marked his later years.

The response of Hezekiah is that he turns to plead with the Lord for an extension to his life. As we consider this, we might consider how often we may ask for the life of one of the Lord’s servants to be extended. The later events with the ambassadors from Babylon and the reign of Manasseh who was born in the extension to Hezekiah’s life might indicate that this request was not desirable. While Hezekiah had accomplished much in his early years, it is sad to see that the result of this prayer is that he leaves a heritage of judgment for the nation.

Hezekiah’s prayer is not exemplary. He pleads concerning what he has done. This is always an indication that there is a danger of pride. We need to remember that we can only plead with the Lord on the basis of His mercies. Any plea based on our merits is an indication that we are falling for the subtle wiles of the enemy.

The Lord grants Hezekiah his request. There is a solemn warning in the Psalms, based on the experience of the children of Israel in the wilderness, that such an answer will frequently be accompanied by leanness in their souls. It is dangerous to consider an answer to prayer as an indication of the Lord’s favour.

Isaiah is sent back to Hezekiah with a promise of an extra fifteen years, as well as deliverance from the Assyrian. It is easy to interpret this as evidence that the Lord has blessed Hezekiah, and that he has gained favour. This leaves an opening for pride to grow. It is sad to realise that there are occasions when the Lord will use this in order to allow us to be tested, so that we realise our shortcomings and our need of the Lord to keep us from falling.

Hezekiah is given a sign to confirm the promise of the Lord. The sun would return by ten degrees to show that the Lord had given His word and that Hezekiah could be certain that it would be fulfilled. This is a warning to Hezekiah that the Lord is in control, and that He has complete power to do as He will. It should have reminded him that he was now relying on One Who was able to perform feats beyond human imagination.

Are we careful to pray according to the mind of the Lord?

Memory Verse: “In those days was Hezekiah sick unto death. And Isaiah the prophet the son of Amoz came unto him, and said unto him, Thus saith the LORD, Set thine house in order: for thou shalt die, and not live.”	Isa. 38.1
December 5.	Isaiah 38:9-22
The Response of Hezekiah.

These verses record the response of Hezekiah as he writes concerning his thoughts in the time of sickness and recovery. It is sad to read what he writes as it has a large element of despair. He does not have the hope that Job had when he boldly proclaimed that he was sure his Redeemer was living, and that Job would see Him in the flesh in a coming day.

In contrast, Hezekiah speaks of going to the gates of the grave, being cut off in the midst of his years, not seeing the Lord in the land of the living, and not seeing men in the world again. This is a picture of despair that we need to guard against. Sadly, it is a indication of a man who has allowed the physical to hide an true appreciation of the eternal realities. We need to guard against living according to the thinking of men who have no thought for the unseen, eternal reality. We ought to demonstrate the fact that we know the unseen things to be eternal, while the visible things are not transient.

The next verses appear to suggest that in addition to losing sight of the unseen reality, Hezekiah has also begun to blame the Lord for the circumstances that he faces. This is the next step in the downward progress into a carnal attitude. What begins with a failure to distinguish between reality and appearances moves into a situation of blaming the Lord for the immediate circumstances when He can see further than we can, and therefore He has a greater design in view than we might realise at the time.

The next verses contain a record of thankfulness to the Lord, but again there is still evidence that this is at a natural level. Hezekiah fails to se beyond this life. He speaks of the grave as if it were the end, rather than the entry into an eternal destiny. It is sad to see just how little appreciation Hezekiah shows of the realities of eternity. David speaks of dwelling in the house of the Lord and of his desire to see the glory of the Lord. Hezekiah does not have any of these thoughts as he looks at the deliverance from the grave. Once again, we need to recognise the danger of losing sight of the Lord in our ways. It is not only the living who praise the Lord. We are surely glad to know that the many who have laid down their lives for our Lord can be found rejoicing in His presence.

The chapter ends with the promise of continual praise from Hezekiah. He sees the hand of the Lord, and is ready to praise in His house continually. This is based on the promise given through Isaiah that Hezekiah would recover from his illness, and the sign that this would be fulfilled. It is good to see that he was ready to return thanks, although it would appear that he asked for a sign from the Lord rather than the Lord giving a sign of His own volition. Once again this suggests that Hezekiah needs confirmation rather than accepting the Word of the Lord alone.

Are we careful to judge by the Word of God not appearances?

Memory Verse: “The LORD was ready to save me: therefore we will sing my songs to the stringed instruments all the days of our life in the house of the LORD.”	Isa. 38.20
December 6.	Isaiah 39:1-8.
The Ambassadors from Babylon.

As news of the recovery of Hezekiah reaches Babylon, Merodachbaladan sends a gift and letter. This appears to be a harmless act of goodwill on the part of a king from a neighbouring country. There may well be no ulterior motive on their part, but it brings a sentence of judgment from the Lord because it exposes the true character of Hezekiah. The king who had withstood the enemy as he came with a mighty army is prey to the enemy who comes with a gift and friendship. This is a warning to us that the friendship of the world is enmity against God.

Hezekiah is glad of the gifts. It is a welcome change from the assault of Assyria. What he fails to realise is that this is the enemy that will overcome his country. For the present, he has no hesitation in showing them all his wealth. He shows the silver, gold, spices and ointment that he has stored away. He left nothing that he did not show to these ambassadors. This appears to be a display of pride on the part of Hezekiah as he sees these ambassadors, and he is glad to be able to demonstrate his wealth.

Isaiah comes to the king and asks concerning these men. He knows the answer already, but the Lord wants a confession from Hezekiah, so Isaiah asks to give him the opportunity to confess before his folly is exposed. The first question regards the men and their origin. When this is answered, Isaiah asks what they have seen. Whether Hezekiah realises what is happening is not clear, but his folly is gradually being exposed. He has received these men without seeking counsel of the Lord, and now he has shown them all the treasures in his house, leaving nothing that has not been seen. It is a repetition of the mistake that Joshua and the elders made in his day. It is an easy mistake to make, and it is a warning to us of the need to ask counsel of the Lord even when it comes to the simple things of life.

After Hezekiah has confessed what he ahs done, Isaiah tells him what the Lord has to say about this. It is interesting that he sues the title, Lord of Hosts. This would act as a reminder to Hezekiah that the Lord is the Sovereign Who is in complete control of every circumstance. He is the One Who delivered the people from the Assyrian when they cried to Him for help. Now Hezekiah learns that He is equally the One Who will deliver the people into the hand of Babylon because of the folly of Hezekiah.

The judgment is given that all that Hezekiah has shown will be taken into Babylon. He has allowed his pride to manifest itself in showing his glory. The result is that the glory will be removed. In addition, the sons of Hezekiah will be taken as eunuchs into the palace of the king of Babylon. His children will reap the harvest of their father’s pride. It is evident from the historical account of their lives that they were worthy of the sentence that they receive, but this does not alter the fact that the judgment is pronounced when a good king falls. This should remind us of the influence that we can have simply by living lives that are for the glory of God. Sadly, Hezekiah’s response suggests that he is not overly concerned with a coming generation.

Are we careful to look for counsel from the Lord in the decisions that we make?

Memory Verse: “Then said Hezekiah to Isaiah, Good is the word of the LORD which thou hast spoken. He said moreover, For there shall be peace and truth in my days.”	Isa. 39:8
December 7.	Isaiah 40:1-11.
The Call of the Lord.

A new section starts at this point. The overall tenor of the prophecy changes from one of warning to one of promise. The section begins with a call from God to comfort the people. After thirty-nine chapters of warning, there are no twenty-seven chapters of promised blessing. This is a direct reflection of the two parts of our Bible.

The judgment is passed. The Lord has now completed His work of judgment, and He speaks to the people words of comfort as He prepares to bring them into the fulness of blessing that He has prepared for them.

The call goes out to prepare the way of the Lord. This is important. If there is to be a time of blessing such as the Lord has prepared for them that love Him, then there will need to be preparation. The call to make the paths straight is perhaps more a spiritual call than a physical. When the Lord comes, there will be some major changes to the environment, which are the result of His coming rather than any preparation that is made for His coming. What is needed is for a change of heart that is consistent with the Lord Who is calling and coming.

The call goes out as to what should be said. The answer is that there is to be a warning about the frailty of the flesh. It is no more than grass that withers. The Lord blows on the flesh, and it fails. In contrast, the Word of the Lord remains forever: it can never fail. Here is the challenge that we ought to apply to our thinking. It is so easy to be taken up with the things of time and sense that cannot fail when we have the Word of God that leads us into the assurance of eternal realities, which have no end. We ought to set our values according to these principles.

Zion is called to raise the cry of triumph. It may be that they are in the depths of despair, but there is a certain looking forward to the coming. The cry goes up, Behold your God. There is a clear parallel here with the opening chapter of John’s Gospel. John the Baptist quotes the words of the Lord as an answer to the question, Who art thou? He then raises the cry, Behold the Lamb of God. He sees the One who is God manifest in flesh.

The verses end with the glorious reminder of the character of our God. He may have acted in judgment, but He will demonstrate His power to rule, and to fulfil the promises that He has given to His people. He will reward those who have been faithful in their service to Him.

The last verse of the section reminds us of the Shepherd character of our God. He feeds, He gathers, He carries and He leads. Here is the example to us of the care that our Lord provides for us, and the care that He expects each of us to take for one another.

Are we marked by a care for the Lord’s people?

Memory Verse: “He shall feed his flock like a shepherd: he shall gather the lambs with his arm, and carry them in his bosom, and shall gently lead those that are with young.”	Isa.40.11

December 8.	Isaiah 40:12-31.
The Greatness of our God.

Here are some of the most marvellous descriptions of the greatness of our God. His greatness is measured by His control of creation, by His excellence over the angels and then by His omniscience.

As to the greatness of our God in creation, we are reminded of the fact that He has complete knowledge of every detail of creation. He knows, in full precision, details that are beyond the ability of men to measure. The waters, the heavens, the dust of the earth, the mountain and the hills are all measured by the One Who made and now upholds all things by a word. He has never needed to ask for help or counsel. He is the Source of all knowledge and justice. As Job had to realise, there is none who can present their own merits before Him. We can rejoice in the fulness of the revelation that Job realised in part. We know the One Who can sand on our behalf and plead His merits as our ground of acceptance. The greatness is further emphasised by the reminder that the nations are no more than a drop in the bucket when compared with the One Who is Infinite in power. They are so insignificant that they are too small to be measured.

The matter of idolatry is raised. Here is the contrast between an idol that has been fashioned by men from a lump of metal or wood. They are made into something that may appeal to men, but is of no value because it is the work of men’s hands. It is a deception of the devil that an object of man’s making could ever accomplish anything for the benefit of its maker. The contrast is drawn with the Lord, the Creator of the ends of the earth. His greatness is again emphasised in the symbolism that He can sit on the circle of the earth, literally suggesting the idea of an orbit. He looks down on men as grasshoppers. He can raise up, but He can bring to nothing all who lift themselves up. There is none who can compare with Him.

The question is considered yet further as the Lord calls men to consider His works. He also reminds them that there is no escape form His presence He can see and know every details of a man’s life. Here is the wonder of the omniscience of our Lord. He can look across the ages of history as well as the vast expanse of creation, and He knows every detail. Men cannot so much as hide the smallest detail from the eyes of the Lord. It is good to see in this respect that He emphasises, first of all, that He is looking for the faint and weary to pour in His strength. His delight is to lift up. He takes no pleasure in judgment but when men refuse to bow then He can and will exercise His power. The strongest of men will grow weary; the youths cannot continue unabated. In glorious contrast, we trust in the One Who never grows weary or faints. He is beyond human comprehension or limitation. We can claim the promise given to those who wait on the Lord. He will give strength to those who wait on Him. They will find a continual supply of strength lifting them up on wings like an eagle, and not grow weary or faint. How great is the power of our God, and we can rejoice that we are able to claim His power in every circumstance of life, I we move according to His Will.

How much do we appreciate of the greatness of our God?

Memory Verse: “But they that wait upon the LORD shall renew their strength; they shall mount up with wings as eagles; they shall run, and not be weary; and they shall walk, and not faint.”
	Isa. 40:31
December 9.	Isaiah 41:1-16.
Fear Not.

The Lord calls for the islands to keep silence before Him. Whatever the thoughts of men may be, they must answer to the Lord Who is the Sovereign. He calls for them to let the people renew their strength and come to Him for justice. 

The Lord points out what He has done. He is the One Who has raised up man as He has chosen. The people could do nothing but accept what the Lord has decreed. Men might think that they can govern their own destiny, but the Lord is in complete control of every circumstance.

The folly of men is seen as they work together to try to beautify their idols. The carpenter and the goldsmith work together, while one smoothes with the hammer and another strikes the anvil. All this is designed to create an object that appeals to the eye of men. They have no better thought of a god than something that is pleasant to the eyes. How sad to consider that this was the failing at the first, and the refuse to acknowledge the error of their ways.

In contrast, Israel is the Lord’s servant. He has called the nation for Himself, and H will preserve it. He will not cast away the people. Against this background, He encourages the people with an encouragement not to fear. The reasons not to fear are many. The fist is that the Lord is with them. Here is surely the greatest encouragement that any could ever request. What can eve surpass the assurance of the presence of our Lord. This is the reason why we gather as we do. All associations with the ways of mean are set aside, and the Lord alone is the object of gathering. We can take courage too that the One Who delights to call us together around His person, is the One Who will stand by us individually until the moment when He receives us forever into His presence.

He is the One Who strengthens, helps and upholds. Here is the security of the child of God. All supply comes from the Lord Himself. He will meet every need. He is their God, and He will uphold in righteousness. There is a secure foundation for the people. Against this background there is the certainty that the Lord will overthrow all who try to stand against Him or His people. He will bring them to nothing. They will not be found because they had thought that they could defy the Word of God, which stands forever.

There is a further encouragement not to fear because the Lord will strengthen His people in such a way that they will become a scourge to the enemies. The mountains and hills may be literal because there will certainly be geographical changes in the day when the Lord returns. They may be figurative of all who are lifted up with pride, whether because they think that they are important in a local sense, like the hills or whether they think they are important in a wider sphere, as seen in the mountains. It is good to know that none will stand against the Lord.

Do we realise that we have no reason to fear with the Lord on our side?

Memory Verse: “Fear thou not; for I am with thee: be not dismayed; for I am thy God: I will strengthen thee; yea, I will help thee; yea, I will uphold thee with the right hand of my righteousness.”	Isa. 41.10

December 10.	Isaiah 41:17-29.
The Provision of the Lord.

The supply of the Lord is outlined in more detail. For the thirsty, there is an abundant provision of water. There will be rivers flowing down from the high places, fountains in the valleys, pools in the wilderness and springs in the dry land. We can rejoice here to see that the Lord is the One Who is able to meet with abundance in the place of need. When it appears that there is no answer, He can supply ever need.

If there is an abundance of water in the dry places, then there will be an abundance of trees in the places the previously had nothing. Cedar, shittah, myrtle and oil trees are all planted by the Lord in the wilderness; the fir, pine and box trees in the desert. Where there may only be grass at beast, and no tree of any substance, He plants, and makes to grow, the best of trees. The shittah is the tree from which the shittim wood for the vessels of the tabernacle came. It was possibly the only tree that grew, but it also reminds us of that which is incorruptible. How we rejoice to know One Who can meet every circumstance. It is a clear evidence for all to see that the Lord is working. There is no man who can achieve this. We hear the plans of men today, but they cannot begin to make an impression on the vas areas that are covered by deserts. The Lord cursed the ground and forced man to labour to bring fruit, and it is only the Lord Who can lift the curse so that the ground brings the fulness of its fruit. Sadly many will never see this because they refuse to bow to the Lord as He calls in mercy, so they will bow before Him when He judges the world in righteousness and no place is found for the sinner.

The Lord issues a challenge to men. He calls for them to open up what the future holds. There are many who will try to foretell the future, but they are dependent on demon powers to help, and even then it is only if the Lord permits, because He is the One Who is Sovereign. He can challenge any, whether men or demons, and none can answer Him. They are nothing. Their works are an abomination. There is no substance in their works or their words.

The Lord points out that He raises up from the north and the east alike. He chooses whoever He will, without reference to anyone else, He goes back to the beginning and points out that He has the authority that goes beyond them. None of them can declare their authority in the face of this challenge. 

A contrast is drawn, as there are good tidings for Jerusalem. In place of the empty words and ways of the idols, the Lord will come to Jerusalem first of all, and He will show His power. They will be left with every reason for joy as they come into the good of all that the Lord has prepared for them.

The Lord looked for some to speak, but there was no one who could speak a word. They had no counsel to sustain them in the face of trials.  Let us rejoice in the certainty of the Lord and His Word.

Do we appreciate the hand of the Lord?

Memory Verse: “That they may see, and know, and consider, and understand together, that the hand of the LORD hath done this, and the Holy One of Israel hath created it.	Isa. 41.20

December 11.	Isaiah 41:1-12.
Behold My Servant

We have here one of the clearest references to our Lord in the Old Testament. Matthew takes up the words in His Gospel narrative. Our Lord is here presented as the Perfect Servant in Whom the Lord has the utmost confidence. Set against the failures of Israel as a nation, it should thrill our hearts to contemplate One of Whom He could say, “Behold My Servant”. Here is a call to take time to contemplate Him in all His perfection. There is no doubt that contemplation of Him could only cause appreciation of His perfection, and the assurance that there is One Who could never fail. There is a certainty that He is worthy of praise. The expression, “Whom I uphold”, indicates that the Lord has the confidence to draw attention to Him, knowing that He can withstand every trial. There is also the expression of delight in Him. Everything about our Lord brings pleasure and delight to the heart of God. He is the One Who will bring judgment, or justice, to the Gentiles. He will ensure that the righteous clams of God are manifest throughout all nations. This may indicate the righteousness of God that comes by faith.

The humility of the Servant is seen. He will not lift Himself up, or force Himself on the people. He is prepared to take the lowly place, accepting what comes His way without question. Beyond this, He is One Who is always ready to help. He will not break the bruised reed or quench the smoking flax. This is a similar idea to that of the Hebrew writer as he encourages the saints to lift up those who faint.

The dedication of the Servant is also seen. He will neither fail, nor be discouraged until the work is complete. He is the perfect example of service that we should seek to emulate. It is easy to become discouraged, even if we do not top from the work. There is One Who never failed.

The description of the Servant is followed by the assurance of the strength of the Lord to sustain Him. He is the One Who made all things, and Who gives life to all. He is the Source of all life. As such, He has the absolute right to say that He will sustain His Servant. It is good for us to realise that our Lord moved through this scene, proving the power of the Lord to sustain Him in every circumstance. He is used to accomplish a mighty work for the glory of the Lord. The Lord has chosen to demonstrate His power through His Servant. He desires to be glorified, and there is One Who will bring full glory to His Name. Men will take praise to themselves, but we rejoice in the knowledge of the One Who I worthy of all praise and yet was willing to take the lowest place.

The end is that there is a new song that the whole earth can join in singing. There may be an allusion here to the present age, although we know that three is a day coming when Israel will be the head of the nations, and the Lord will b glorified in the in a way that brings a universal blessing to all nations. It was always the desire of God that His Name should be magnified in all the earth through His people. Sadly, Israel failed to fulfil this work, but the day will come when He will receive honour from all ends of the earth.

Are our lives for the glory of our Lord alone?

Memory Verse: “Behold my servant, whom I uphold; mine elect, in whom my soul delighteth; I have put my spirit upon him: he shall bring forth judgment to the Gentiles.”	Isa. 42.1

December 12.	Isaiah 42:13-25.
The Power of the Lord.

These verses stand in direct contrast to the earlier verses of the chapter. If the Servant has been seen in all His humility and steadfastness, then there is a reminder for us that the power of the Lord ill be manifest through Him. He will go out like a mighty man, who will prevail against His enemies. There was a time to stand back and to give an opportunity to repent, and bow to the claims of the Lord, but there is a time when the Lord will avenge Himself of His enemies. Let us be careful to uphold the true character of our Lord. Many are deceived into thinking that, if there is a God, He will overlook sin because of His love. The reality is that He must judge, but would rather forgive on a righteous basis. On this basis, He will prove Himself the Helper of the poor and needy while still a righteous Judge. It is interesting to see the way in which the experience of the Lord is used as an encouragement to the blind and deaf. He has identified with men in their needs, and as such He is the One Who can sympathise with those who are in need. This is a glorious truth that is the basis of His priestly ministry today. 

We might question how these things may be true of the Lord, but this is explained for us. He saw but He did not observe. This sounds similar to the words used of the nation earlier in the book, but the significance is the exact opposite. The nation refused to see the hand of the Lord, or to listen to His Word. In contrast, the Lord, the Perfect Servant, saw and heard, but refused to heed those things that might have distracted Him from the purpose in view. He had only one desire, and that was to do the Will of God. The devil might offer a shortcut; Simon Peter might think that this was unworthy of Him, but He knew what He had to do, and nothing could distract Him. This is important for us to realise. We might easily e turned aside by the plausible arguments of men. There might appear to be better ways of doing what the Lord asks. Sadly, even among believers, there are those who would try to suggest that the path of simple obedience is not the only answer, or even not the right answer for the present circumstances. What they refuse to realise is that it never was as far as men were concerned. We should only e occupied with what our Lord desires.

The result of this steadfast obedience is that the Lord is pleased. He will ensure that the Servant Who obeyed receives the honour of which He is worthy. There is good reason to bow to Hi in worship at His birth, but we can rejoice to know that, in a sense, there is even more reason after His life and death. He has magnified the law. He has take what had fallen into disrepute because of the reasoning and ritual of men, and He has manifest the life of perfect obedience. The people had been robbed of the heritage by a ritual that never met the desire of the heart of their God, but now they will receive, through the One Whom they would despise and set at nought, the fulness of all that was prepared for them.

There is a solemn warning at the end of the chapter for those who chose the path of outward ritual. It is a warning that is stated here; it is repeated in the days of Malachi, and it is detailed by our Lord Himself. Sadly, so many suffered because they would not listen.

Are we prepared for the path of obedience?

Memory Verse: “Who is blind, but my servant? or deaf, as my messenger that I sent? who is blind as he that is perfect, and blind as the LORD'S servant?”	Isa. 42.19

December 13.	Isaiah 43.1-13.
I am with Thee.

These verses centre around the glorious privilege for the people of God that we are His, and therefore we may claim the assurance of His presence with us, and His protection over us as we travel through this world. The truth is stated here for Israel, but the principles are equally true for us today.

This is based on the fact that the Lord was willing to redeem a people for Himself. He did not shrink from the cost of redemption, and so we can rest assured that there is no price too great for Him to pay. Not only has He has redeemed us, He has called us by Name. This is a glorious truth that we can rest in as I emphasises his care for us. He know us individually. We belong to Him, and therefore we can rest in the certainty that everything we have is based on what He has given us. 

If there is possession, then there is His presence. He will stand with us in every circumstance. In the waters, in the rivers in the fire, He is with us. This must have been especially precious to the three men who defied the great king, Nebuchadnezzar, and endured the fire rather than bow to his image. While many have died in the fire and the waters, it does not alter the glorious principle that He never leaves or forsakes His own. For many, the experience was like that of Stephen, who saw the heavens opened and the Lord standing at the right hand of Go to receive His own,

Neither price nor distance is too great. Here the Lord speaks of giving men for the ransom. We rejoice to know that a far greater price has been paid for our redemption. He did not spare His Son, but delivered Him up for us all. The ends of the earth are searched to recover the nation that has gone astray. Not one is left. Every one that I called by His Name is recovered.

The next verses remind us of the purpose in calling a people. They were to be witnesses to His Name. This is important for us to realise. The Lord is looking for us to bear witness to Him where He has placed us. Too often, we can act as if we have been saved, and that was the end of the matter. We ought to recognise that there is a purpose in our salvation. We also ought to be clear in our preaching that it is not simply insurance for eternity.

The message that we carry is simple. There is one Lord, and no one else can stand alongside Him. This is something that ought to be evident from our lives. We need to challenge our hearts as to whether our Saviour means as much as He ought to us. If we consider what He has done, there should be nothing to compare with Him. He is the Eternal, Who precedes all things. He is the Almighty against Whom there is no rising up. He works, and no one can stand in His way. Let us rest in His strength.

Are we resting on the promises of the Lord?

Memory Verse: “When thou passest through the waters, I will be with thee; and through the rivers, they shall not overflow thee: when thou walkest through the fire, thou shalt not be burned; neither shall the flame kindle upon thee.”	Isa. 43.2

November 14.	Isaiah 43:14-28.
Chosen to Show the Praise of the Lord.

The full extent of the Lord’s deliverance of Israel is outlined as He reminds the people that He has destroyed Babylon in order to bring them out. All the nobles of the great city are brought down to nothing because they chose to defy the Lord, and to attack His people beyond what the Lord decreed. His interest is highlighted again as He reminds them that He is their Creator. Without Him, the nation would never have had an existence. He called Abram from Ur of the Chaldees, and preserved the people in the land, in Egypt and in the wilderness before He gave them their inheritance in the land of promise.

The description of the Lord is detailed as the One Who makes a way in the sea, and in the mighty waters. This is another aspect of His power. He can move through the power that the world cannot equal, and He cannot be touched. Let us never forget the greatness of His power as we consider the promises, and the path that we take. There is another aspect to this. There were waters that our Lord passed through that no other could even begin to consider. The psalms remind us of the waters that came in to His soul. He reminds the people of the enemies that He overcame and calls on them to remember the past experiences as the assurance of future preservation. Again, we have the privilege of considering triumphs that the people never knew against powers that are beyond the human mind to comprehend. The beasts of the field will honour the Lord, because He is the One Who supplies the needs of His people in the most adverse of circumstances. He has chosen to demonstrate His power in delivering the people. 

The contrast of the next verses is stark. In face of the greatness of the Lord, His power and His evident interest in the people, the people have failed to call on Him. They have chosen to go on a path that the have chosen without asking the Lord to guide or to help them. There may have been an outward evidence of devotion, but this was only a ritual that carried no power. The Lord recalls the offerings that were brought, but also shows that He has recognised what was really behind them.

The Lord chooses to blot out the transgressions of the people, and not to remember their sins. If they will come and confess, then there is the promise of justification. The Lord takes no pleasure in sin. He delights in mercy. We need to consider this as we consider our actions, and perhaps especially our relationships with other believers. It is easy to remember that another believer has wronged us. It is not so easy to forgive such an action the lord makes clear in Matt. 5 that He expects is to go out o our way to put right even matters where we could claim the other person out to make the first move. 

Sadly, the chapter ends with the solemn pronouncement that the people have refused the lord, and therefore they have brought the judgment upon themselves.

Do our lives demonstrate the glory of the Lord?

Memory Verse: “This people have I formed for myself; they shall shew forth my praise.”	Isa. 43.21

December 15.	Isaiah 44:1-20.
The Living God and Dead Idols.

The Lord now brings a challenge to His people. He calls on them to consider the promises that he is willing to pour out on them, and to set this in contrast to the folly of men who are interested in making idols which are simply the leftovers of what men have cut down.

For those who seek the Lord, there is the promise of His Spirit and His blessing. This should come as a clear challenge. What could be better for the people than for living God to give His Spirit so that men can know the power of God in them. It is this that we enjoy from the moment of conversion, even if we do not realise that this is the case. It brings the confidence of life and vitality for those who receive the Spirit and allow Him to work. Let us realise that this is the power that is at our disposal today. The Lord want to see Hi work completed in us. Are we ready to yield to the Holy Spirit?

The people then will take the names of the Lord, Jacob and Israel. Here is the fulness of the privilege of faith. The Lord reminds us of the Eternal One Who is interested in the sons of men. The name Jacob reminds us that He knew about our weakness and failures. The name Israel reminds us of the privilege position into which he brings us as the sons of God. All this I set against the background that God is the first and the Last. There is no god beside Him, whatever men may think or whatever names they may us for the works of their hands.

Against the greatness of the Eternal God, the Lord, and His blessings on those who trust Him, the folly of idolatry is seen. These are no more than the works of the hands of a man. They are made be men who are subject to weakness. The idols have no power at all without the help of men, but they are nothing more than the works of the hand of me, and yet men will fall down to them. 

Considering the path of a tree highlights the folly of idolatry. Some of the tree is burned to warm a man, some is used as fuel to bake, and what is left is used to make into an image This is the height of human folly as men think that they must worship, and yet they will make an image out of something that they manipulate into their own likeness rather than bowing down to the God Who made man after His likeness.

Let us recognise that this is the blindness of the human heart because of sin. We ought not to be surprised. Indeed, as we consider the supposed advances of men’s wisdom, it is interesting to notice the way in which they fall into traps that expose what appear to be heights of folly. The reason is simply because they cannot accept the Word of God, and they would rather believe the lie. This is the working of the devil, and we see the evidence of the mystery of iniquity at wok. Let us take a stand for the truth of God, not bowing to the folly of men.

Are we aware of the deceptions of the devil?

Memory Verse: “For I will pour water upon him that is thirsty, and floods upon the dry ground: I will pour my spirit upon thy seed, and my blessing upon thine offspring:”	Isa. 44.3

December 16.	Isaiah 44:21-28
The Forgiveness of the Lord.

These verses continue with the assurance that the Lord has formed the people for His pleasure. He takes delight in them, and will never forget them, irrespective of what they may do to Him. We can rest in the promise of the Lord. He cannot deny Himself, and the moment we trust Him, we are dependent on His faithfulness, not our faith.

He calls the people to return to Him because He has blotted out their sins and redeemed them. This shows the two sides of our salvation. There is forgiveness for us from Him, but there is also deliverance from the power of sin. We can rejoice in the assurance that we have been set completely free from the bonds of sin.

If there is a call to return, there is also a call for singing. We ought to be marked by a joy and song as we consider the tremendous deliverance that we have received through our Lord and His great salvation. It goes beyond anything that Israel may have known in the past. There is also a reminder of the effect of sin. The redemption of Israel is not only a cause of joy and rejoicing for the people who are redeemed, it is a cause of joy and rejoicing for the whole creation. This is the idea that Paul is thinking about when he writes of creation groaning and travailing in pain until now. Sin has brought a bondage to the whole of creation. Death and decay were never intended, and there will be deliverance in a day to come.

The Lord adds that He is the One Who is on control. He can bring to nothing the words of men, but He will confirm His promises. This is important for us to recognise. The Lord is clear that evil will increase and abound in these latter days, and that men will believe a lie rather than the truth of God. We can already see the effect of this in certain areas, particularly the sphere of so-called science. Let us rest on the assurance that every word of God is true, and every promise of God is certain. There is no reason to doubt that He will fulfil His word, however unlikely it may appear in the circumstances in which we may find ourselves.

Isaiah writes as the nation is facing the prospect of captivity and the city faces the prospect of desolation. The assurance is given that the Lord will reverse this. The city and the temple will be rebuilt. It is interesting here that the Lord names Cyrus as His shepherd. This was written before Nebuchadnezzar had even begun to reign, yet his reign was already limited, and the Lord has marked out the man who would bring down the proud empire of the man who set himself up as the great dictator. It is interesting to consider that Cyrus will perform the pleasure of the Lord. This is a contrast with the people to whom Isaiah writes, who knew the word of the Lord and still refused to obey it. A Gentile monarch will fulfil the pleasure of the Lord. There is however here an indication of another King Who is coming, Who will reign over every part of this creation. He is the One Who has delighted the heart of the Father as he moved in a hostile world that had neither time nor thought for God.

Are we resting in the certainty of the Promises of God?

Memory Verse: “Thus saith the LORD, thy redeemer, and he that formed thee from the womb, I am the LORD that maketh all things; that stretcheth forth the heavens alone; that spreadeth abroad the earth by myself;”	Isa. 44.24

December 17.	Isaiah 45:1-10.
Cyrus, the Lord’s Anointed.

Here we have one of the unexpected pictures of the Scriptures. If the Lord has passed judgment on His people, and they are faced with captivity because of their refusal to heed His voice, He now tells how He will raise up a deliverer for the people from among the nations. In this there is a foretaste of what the Lord will accomplish insofar as the nation refused their Messiah, and so the Word of the Gospel has gone out to the nations. Once the Church is complete and we are taken to be with Christ, the opportunity for the Gentiles comes in, the nation will receive their privileged position as the Lord comes to reign as King of kings and Lord of lords.

Cyrus is called for the purpose of delivering the nation from their bondage in Babylon. The Lord delivers in His own time and in His own way. 	He goes before to make the crooked paths straight and breaks the gates of brass. When the Lord decides to work, nothing can stand in His way. He removes every obstacle, and uses whom He will to accomplish His own design. He proves to the king of Persia that He, and He alone is the God Who cannot be defied by any men. Cyrus will receive the honour of the kingdom simply because the Lord has chosen to use him to accomplish His purpose for His people. Cyrus does not know God, but the Lord still uses him. How good to remember that there is One Who is coming to receive far greater honour and glory than any has ever had before, and Who is worthy of all honour and praise. The Lord, through Isaiah will indicate to Cyrus the source of his power. We cannot tell, but it may be that the Lord had also planned that Daniel would be in place in order to show the king the way in which all these things had been prepared by the Lord many years before he was even born. Certainly the Lord gives evidence here that He is in complete control many years before the events ever transpire. This should give us the assurance that every promise of the Lord is certain.

The Lord explains His power. He forms light and darkness; peace and evil or unrest. He can overrule in every circumstance of life. There is no place or circumstance that we can ever enter but we can do so in the assurance that He is the Master of the situation, and therefore we have no reason to fear the consequences if we are following His guidance.

The call goes out for the heavens to drop righteousness, and for salvation to come out of the earth. The Lord has decreed that there will be a deliverance that never seemed possible. In contrast, there is a solemn warning to any who might think to defy their Maker. It is like the vessel asking the potter what he is doing, or the child asking the parents to justify their actions. We are living in days when Divine order is being set aside, and so we see situations where the disorder described here may appear to be accepted without rebuke. Indeed, there is a movement to wards a situation where to uphold Divine order is likely to bring questions and even disrepute on the saints of God. We will need to be faithful in a way that we have not had to be for many years in this land.

Are we living in the assurance that the Lord is the Master of every circumstance?

Memory Verse: “That they may know from the rising of the sun, and from the west, that there is none beside me. I am the LORD, and there is none else.”	Isa. 45. 6

December 18.	Isaiah 45:11-25
The Purpose of God

These verses remind us that the purpose of God for this world was centred on His people. We enjoy the glorious privilege of being the Church, the Bride of Christ, with a heavenly inheritance. The nation of Israel had, and still has in prospect, an inheritance in this world. The Lord speaks of the “Kingdom prepared from the foundation of the world”. This is the relationship of the nation to the Lord. We can rejoice in a position that was prepared before the foundation of the earth, and which will continue when the heavens and the earth have been replaced wit a new heavens and a new earth.

The Lord gives the assurance that man will perform what the Lord says. This is a tremendous encouragement to the people of God. He cannot fail. All men will be brought to a position where the realise that the Lord has a purpose that was planned when He brought the world into being, and which is being fulfilled in the way He leads things towards His vindication of our beloved Lord.

Egypt, Ethiopia and the Sabeans are all forced to come and bow down to the Lord. They all thought that they could overcome the Lord’s people, and thwart His purpose, but they will be forced to bow down and to admit that they cannot defy the Lord. He began the world with a plan in view; He has a purpose for the nation. No work of His hand is ever in vain. It will all be seen in its glorious perfection in a day to come. The reference to creation reminds us both that it was formed to be inhabited in the beginning, and also that it was created with the purpose of being a place where the Lord would manifest His Name for all to see.

The Lord now calls for the people to gather to Him and see the glory of the Lord. Those of the nations who have escaped as the Lord judges are called to recognise that there is no value in the idols of wood and stone. The folly of praying to wood and stone is seen in all its fulness as the Lord overthrows all His enemies and sets up His rule over all the earth.

If the people are called to gather, they are also called to testify to the fact that the Lord is accomplishing exactly what He has stated from the earliest times. He will fulfil His word, but He is a Just God and a Saviour. If there is justice and sovereignty, then we can rejoice too that there is salvation for the people who will heed His call to look unto Him and be saved. There are no exceptions. No one can escape the need for salvation, but the glorious assurance is that no one who will not be accepted by the Lord. 

The chapter ends with the fulfilment of the Divine purpose that every knee will bow to Him, and every tongue will confess His power. There is salvation, there is power and is glory as the nation is justified when the Lord does for them what He has purposed.

Are we rejoicing in the salvation of the Lord?

Memory Verse: “I have sworn by myself, the word is gone out of my mouth in righteousness, and shall not return, That unto me every knee shall bow, every tongue shall swear.”	Isa. 45.23

December 19.	Isaiah 46: 1-13.
Bel Boweth Down.

This chapter brings us to consider the power of the Lord over idols. Bel means “lord”, while Nebo means “prophet”. In this we see the idea of the idol and his prophet being brought down. The people are forced to acknowledge the power of the Lord as they carry their idols. The opening verse draws a glorious contrast between the deliverance from Egypt and the captivity. As the Lord brought the people out of Egypt, He carried them and kept them for the time of their journeys and wandering. In contrast the people go into captivity, and the idols to which they looked in their folly are a burden that adds weight to their load as they travel.

There is an assurance that the Lord will continue to uphold His people. They may have forsaken Him, and turned their back on Him, but He will still keep them. They go into captivity with the burdens of their idols, but they will return in the power of the Lord to sustain them.

The Lord again draws the glorious contrast between Himself and the idols. None of them can be likened to Him. It is folly even to think of trying to compare the idols of men’s hands with the Creator of the Universe, and yet men in their folly are still prepared to bow down to the work of their own hands rather than to the Lord. Even today, when men would not generally be deceived by the outward forms of idolatry that prevailed in Isaiah’s time, they are still deceived by the folly of thinking that they can live according to their own ideas. It is hard to distinguish between the folly of thinking that something made by a man could ever perform more than the man who made it, and the folly of thinking that the ordered universe around us could be the result of an accident. 

Once again, the folly is highlighted as Isaiah describes the folly of brining gold an silver to a smith, who makes the image, and the of carrying the image about because it will never move from its place, or utter a word. 

The contrast is drawn with the Lord, the eternal God, Who predates the earliest times, Who cannot be compared with any other creature. He is the One Who has decreed what will happen, and nothing can ever prevent it. If the idols were made, He made all things; if the idols cannot move, then He is in every place; if the idols cannot speak, then He declares in advance things that will come to pass because He has the power to accomplish what He decides, and no one has the power to stop Him.

The chapter ends with the assurance that the Lord will fulfil His purpose in salvation to His glory. He will use men who are intent of self-aggrandisement to fulfil His will, but He will put down as quickly as raise u, when men go beyond His decree.

Are we resting in the power of the Lord to save?

Memory Verse: “I bring near my righteousness; it shall not be far off, and my salvation shall not tarry: and I will place salvation in Zion for Israel my glory.”	Isa. 46.13
December 20.	Isaiah 47:1-15
The Daughter of Babylon.

This chapter outlines the judgment of Babylon. There is a very important principle outlined here as the Lord demonstrates clearly that He is Sovereign, and that none can withstand His Word.

The end of Babylon is complete. The nation is likened to a queen who thought that she do as she pleased without ever being called to account. The picture is take up as the Lord shows that se will sit in the dust There is no throne for her It maybe that there is a suggestion here that there was not even so much as a seat for her. She has been brought from a place of honour to a place of abject humiliation. The reasons for this are outlined in the chapter here, but it comes down to the pride of a nation that thought it could do as it pleased. She is brought to grind meal because there is no work to menial for her. It is interesting to consider the contrast with our Lord. He willing took the form of a Servant, and humbled Himself to an extent that no other has done. The result is that He ahs been highly exalted. Babylon, in contrast, set out to assume the highest place, and had to learn that this was a certain path to destruction.

The folly of Babylon is highlighted in the fact that she chose to take advantage of the displeasure of the Lord with His people, and therefore to destroy them. The Lord used Babylon to execute judgment against the people, and to bring them into captivity, but she decided to use this anger to bring down the nation and to oppress it. 

There is further condemnation of Babylon because she lives in luxury and carelessness, thinking that she can do as she pleases without any reference to the Lord or any other authority. It is interesting to consider that the way she speaks of herself is almost identical to the way in which the Lord describes Himself just a little earlier. This is no doubt an indication of the character of men who refuse to bow to God, and acknowledge His authority. It is a feature that will be manifest in fulness by the man of sin when he sits in the temple of God and proclaims that he is God. Even today, we can see how men are already being prepared for such a person.

The folly of Babylon is highlighted in that she believes that she is beyond the power of any to bring her down, and out of sight. She will learn in one day that neither of these claims are valid and the Lord brings her pride down to the dust and she is forced to acknowledge that He is the One Who has all power. It is interesting to consider that if she believes herself to be unseen then the reality is that she is the one who fails to foresee the enemy that takes her. All her magicians and enchanters will come to nothing as the Lord demonstrates His authority, and brings Babylon down. She might have had reason to boast in her power and wisdom as far as men were concerned, but it is of no value as far as the Lord is concerned, and she must learn the simple lesson that everything in which she boasted has come to nought through the power of the Lord. It is burned up, and she is left desolate.

Have we learned the lesson that all glory belongs to the Lord?

Memory Verse: “As for our redeemer, the LORD of hosts is his name, the Holy One of Israel.”		Isa 47.4
December 21. 	Isaiah 48:1-8
The Treachery of Israel.

These verses remind us of the simple fact that the Lord knows all about our thoughts as well as our words. He is not deceived by professions that fail to be matched by the life that we lead.

The chapter start with a call for the people to listen to His voice. He has a warning for two fundamental reasons. The first is that the people are relying on natural relationships and the second is that they are making empty professions. Neither of these is of any value in the ways of the Lord. 

As to the natural relationships, the Word of God makes clear that it is only new birth that is of any value in His sight. There may be privileges of birth, but there is no benefit unless these are used as a means of leading us into a personal relationship with the Lord. Israel completely failed to recognise that the Lord would not overlook their sins in order to fulfil His promises. The message is implied in this prophecy, but through both Jeremiah and Ezekiel, the Lord states clearly that there must be a new birth before there can be any fulfilment of the promises of the Lord. 

As to the second, this is reminder that we cannot deceive the Lord. He knows the intentions as well as the actions and words. In this instance, this is a warning to the people that they cannot take the name of the Lord on their lips and fail to live according to His standards of truth and righteousness. The life must be consistent, without any hypocrisy. It is interesting to consider that this is the very charge that the Lord laid at the door of the Pharisees as He lived in this world. The lesson of these verses had been ignored by the leaders, and so it was repeated. Sadly, the end result was that they crucified the Lord of Glory, and left the nation to nearly two thousand years of exile.

The Lord challenges them again with the warning that he has given His word, and it has been fulfilled in their experience. He has shown that H will not be set aside, and that His word must be fulfilled. Against this background, He raises the challenge tot the people to consider the choice that they have to make. Will they continue with the idols that are powerless to deliver, or will they turn to the Lord, and receive His promised blessings?

The folly of the nation is that they have all the promises of God, and all the evidence of His power to fulfil His promises, but they still choose to follow the idols of men because they are not ready to listen to His claims. This brings a challenge to our hearts. We need to consider whether we are equally guilty of this characteristic. It can become easier to go through a form of obedience without ever letting the claims of God reach into our heart. We can satisfy many people simply by saying and doing what is expected without ever entering into the fulness of all tha we have in Christ because we are not ready to open our heats fully to His claims. 

Are we marked by truth and righteousness?

Memory Verse: “I have declared the former things from the beginning; and they went forth out of my mouth, and I shewed them; I did them suddenly, and they came to pass.”	Isa. 48.3
December 22.	Isaiah 48:9-22.
The Honour of the Lord’s Name.

These verses remind us that the promises of God to Israel are unconditional, and that even if the people may need to be judged for their conduct, He will still draw them back to Himself and fulfil His promises. This is good for us to grasp because the same principle applies to us today. Our salvation depends on the promises of God, not on our faith. While we lay hold by faith on what the Lord has done, we are resting on the fact that He remains faithful in every circumstance of life.

The reference to the furnace of affliction is a reminder to us that the Lord will deal with us in discipline and will draw us to Himself. Whatever trials his people may face, and however much they may appear to be in the grip of the enemy, He will never leave them to the enemy. He will always deliver His own because it is his honour that is at stake. Once we have trusted Him. He takes full responsibility for keeping us.

He is the One Who span time and space. He established the heavens and the earth. This is something that is so vast that we cannot take in the fulness of it. It does not matter whether we consider time, He is first and last, or whether we consider space, it is no more to Him the stretching out His hand. If only we could grasp the greatness of our God, then we would begin to realise the tremendous privilege that is ours to be His people, and also the certainty that He will never fail to fulfil all that He has said.

As Isaiah writes, Babylon and the Chaldeans are a growing threat in the region. The height of their glory has not been seen. Even as they are rising up, the Lord tells of their end. They will be forced to bow and acknowledge the Lord because there is no power that can stand against Him.

There is an assurance for the people that the Lord is their Redeemer. He leads them in the way that thy must take This is a lesson that we ought to consider every day. He is the One Who delivers us from sin and preserves us in a hostile world. We can trust in Him for every circumstance of life. Equally, He is the One Who leads us. We cannot always understand the path that He asks us to take, but we can always be certain that He leads, and we can trust Him to lead us in a path that is right to achieve His desires in our lives.

The chapter ends with the Lord calling His people out of Babylon. Their time was appointed. He gave them into the hands of their enemies for seventy years to allow the land to enjoy the sabbaths that had been overlooked while they were in the land. Once His time comes, the One Who gave them to the enemy will overthrow the enemy and deliver them. The one certainty is that wickedness will never be rewarded, and the wicked will be called to account in the Lord’s time.

Are we trusting in the Lord or in the arm of man?

Memory Verse: “For mine own sake, even for mine own sake, will I do it: for how should my name be polluted? and I will not give my glory unto another.”	Isa. 48.11
December 23.	Isaiah 49:1-12.
The Servant and Salvation

These verses begin with the declaration of what the Lord intends to accomplish. Sadly, for Israel, while they may claim the promise, they refuse to accept the basis on which it is given. 

There is a call for all to hear and heed what is said. It is a call that has gone unheeded to this day. The nations refuse to accept the clams of God. They will not take notice when He speaks. Te servant was called from birth. There was a purpose in everything that our Lord did. He never moved in a haphazard fashion, but rather he fulfilled the will of God in every step of His life. His mouth is a sharp sword, He is protected by the Lord, and He is a like a polished shaft in His quiver. He has a work to achieve, and it is that the Lord God will be glorified by His Servant. Let us never forget that the Lord is One Who will receive all honour and glory.  He is above all, and none can ever deny Him the honour that is due to His Name. While the Servant here is called Israel, it is clear from reading what is said that our Lord is in view as the One Who identifies with the people and is the Source of the fulfilment of their promises. This is made clear as he speaks of the work to which the Lord has called Him of bringing Jacob and gathering Israel. He is the One Who is foreseen by Jacob when he says, “unto Him shall the gathering of the people be”. It does not matter where we consider the purpose of God, all has Him as the Centre. The nation is gathered to Him; the saints of the Church are gathered to Him today, and will be gathered to meet Him in the Air; all things will be gathered together in One in Him. As we read here, He will be a Light to the Gentiles as well as the gathering centre for Israel.

The next verse reminds us of the rejection of the Servant. Whatever He may accomplish, it is sad to read that man despises Him, the nation hates Him; He is a Servant of rulers. It is good to see however that the rejection of the Servant is set against His vindication. Whatever men may think or say, they will be forced to bow and accept the authority of the One Whom they reject. 

There is the reminder to the people who will heed that this is a day of salvation. Paul uses this verse to bring the challenge of the Gospel to the people, and the warning is true in every dispensation. The Lord has decreed that every knee shall bow to Him. The choice to be made is whether to bow in a Day of Salvation, or in a Day of Judgment.

If kings and rulers bow, then prisoners will be set at liberty. The ways of men will be reversed. They have chosen to go in their own way and ignore the Word of God. The pride of men will be brought down, but those who accept privation for His sake will be rewarded. The challenge comes again as to the choice between present, temporary position, or future, eternal privilege.

Are we living for time or for eternity?

Memory Verse: “And said unto me, Thou art my servant, O Israel, in whom I will be glorified.”
	Isa. 49.3
December 24.	Isaiah 49:13-26.
The Gathering of the People.

These verses bring the dialogue as the Lord promises deliverance for His people, and the people question His dealings with them. There may be questions about how the Lord moves. Sometimes we can see His hand at work clearly; sometimes He will work in a way that we cannot understand. These verses remind us that the one certain fact is that He will never fail. 

The verses start with a call for joy and singing as the Lord comforts His people, and demonstrates His mercy to them. This is met with a question as the claim is made that He has forgotten and forsaken His people. This is the thinking of the natural mind. It thinks that the Lord does not see and remember. We can rejoice in the certainty that He neither forgets nor forsakes. The extent of this is emphasised as the Lord points out that a mother can forget her child, even while it depends on the mother for food, but He will never forget. Every promise is true and will be fulfilled. A second picture is given. He speaks of them being graven on His hands. He has them in such a place that He cannot possibly overlook them. This is an encouragement to our hearts.

In contrast to all the trouble, the Lord calls on the people to look around and see the extent of the salvation that He has planned for His people. Those who oppose the people will be found to gather themselves; the people will be clothed and decked with ornaments like a bride; even with the desolate places, the land will not be big enough for the number of people that will come while the enemies will be left far away. Although there are many children lost, there will be more than ever filling the land, complaining of the lack of space for them. It will be a mystery as to where the children have come from when the Lord accomplishes His purpose for His people.

The reason for the cry of the people is seen. Apart from the fact that they appear to have lost all their children, they have been captives, taken from place to place. It is good for us to remind our hearts constantly that the Lord is no man’s debtor. While He may bring us through trials and testings, and chastise us when necessary, He will never forget His Word or fail to fulfil His promises. The wonder is that it is the Gentiles who will bring the people. They appear to be the enemies on many cases, but when the Lord decrees, they cannot deny His Word. The kings and queens of the nations will support the people. They will be forced to bow the knee to the Lord, and own His authority. There will be no shame for any who place their trust in the Lord. 

The chapter ends by highlighting the enormity of what is in view in these verses. The mighty will not give up their prey, and the lawful captive is not freed for nothing and yet the Lord will uphold His honour and cause the mighty to give up their prey because He frees them. He will save. 

Are we trusting in the power of the Lord to save?

Memory Verse: “Can a woman forget her sucking child, that she should not have compassion on the son of her womb? yea, they may forget, yet will I not forget thee.”	Isa. 49.15

December 25.	Isaiah 50:1-11.
The Suffering Servant.

The chapter starts with the challenge of the Lord to consider His promises. The people had claimed that He had forgotten and forsaken. He has never put them away, yet they behave as though they had been set aside. The reason for their condition is that they have chosen to sell themselves into the hands of enemies rather than trusting in the Lord. He called to the to hear His voice; He 	wants to save; He has the power to save; He can dry up the sea and rivers; He can clothe the heavens with blackness. There is no place where His power does not reach. 

The next verses bring us to consider the Perfect Servant. In contrast to those who did not hear when the Lord called, there is One Who spoke the Words of the Lord as a word in season to the weary; One whose ear was open to hear every morning;. He never turned away from what the Lord said. He had the tongue of the learned because He listened and spoke. This is a challenge to each of us. If we are going to speak for the Lord in a way that is fitting, then we must be careful to listen for His voice so that we only speak what He gives us to say. His words were words in season. They were not just true and right, but the were the words for the occasion.

His ear was wakened to hear, but it was opened, or digged, which may allude to the servant whose ear was bored as he chose to remain with the wife ad children that his mater had given him. He was prepared to obey, whatever the cost may have been. There was no price too great, and the extent of this is seen as we read of exactly what it did cost Him to obey. He gave His back to the smiters and His cheeks to those who plucked the hairs. He was willing to endure the pain of scourging. When the Lord gave commandment regarding stripes, He stated that they must never exceed forty stripes, and the Jews maintained this by always stopping one short, probably in case of miscounting. When the Roman flogged, they had no scruples about how many strokes a person would bear. They would scourge until they were ready to stop. In addition, they had a scourge that was deigned to maximise the pain and injury that was inflicted on the people. It was this scourging that our Lord endured, and He did so willingly. He also allowed men to tear the hairs from His cheek, shaming Him and spit on Him to magnify the humiliation. 

He set His face like a flint because He knew that the Lord would help Him. There was never any doubt. This is an encouragement to our hearts when we consider the path that we are called to tread. We may face trials and tests, but we can encourage our hearts in the assurance that He asks no more of us than He has suffered Himself.

The challenge is issued for any to stand against this Servant. He goes forward in the strength of the Lord, and He can defy every foe. None can contend, none can condemn, all will wax old. He stands without any to defy Him as He proves the blessedness of walking in a path of obedience to the Lord.

Do we appreciate the steadfastness of our Lord in the face of such sufferings?

Memory Verse: “The Lord GOD hath given me the tongue of the learned, that I should know how to speak a word in season to him that is weary: he wakeneth morning by morning, he wakeneth mine ear to hear as the learned.”	Isa. 50.4

December 26.	Isaiah 51:1-8.
The Comfort of the Lord.

The call now goes out to those who are following righteousness and seeking the Lord. There is a reminder for them to consider their origins. The Lord called them when they had no right to expect anything from Him. He chose Abraham and Sarah as their parents, and they obeyed His voice when He called them to leave Ur of the Chaldees. He led them and kept them until their family multiplied into a might nation. There is the promise that the Lord will do the same for those who seek Him now. His ways have not changed. The people have missed out because they refused to bow to His authority and chose their own ways instead of the path of obedience. There is a prospect of comfort and prosperity as the Lord reverses the effects of sin.

There is a call again to listen because the Lord will issue a law. He cannot compromise His character. He will always maintain His holy standards at all times. This is the lesson that Israel refused to heed. It is also the lesson that is often neglected today. Many will see apparent gains from an easier path, and will follow that without recognising that it is a path that lads to trouble and even destruction because it goes away from the standards that the Lord demands. His laws and judgments are intended as a light for the people to show them the path through the darkness that surrounds. We need to recognise the dangers of the world in which we live. It is in the grip of one who is a roaring lion and yet appears as an angel of light. The only escape from his wiles is the path of obedience to the Word of God.

There is a promise that righteousness, salvation and judgment are all combined in the Lord. The order here is important. Every work of God is righteous. He cannot compromise Himself by acting in a way that is less than right. Equally, He delights in salvation, and will provide a salvation for any who wish, as long as they are prepared to meet the demands of righteousness, and not expect salvation that overlooks sin. Judgment reminds us that there must be an account given of the life. In a day when we hear about accountability, and many will cry for others to be brought to account, it is interesting to see that no one likes to accept responsibility. This is the reason why so many refuse the salvation that He has provided.

There is a place of refuge for all who will trust in Him, but there is also a solemn warning that the very things that men believe to be secure and unchanging are going to wax old and pass away. There is nothing certain in the visible creation. It has all been brought into being at His word, it is all upheld by His word, and it will all be folded up at His word. We can trust in the One ho is the foundation of all that men believe to be secure.

If the works of creation are insecure, then the men are equally insecure. They may make boasts and reproach the Lord and His people, but they will find that they are equally subject to the Word of the Lord.

Are we resting in the Word of the living God?

Memory Verse: “Hearken to me, ye that follow after righteousness, ye that seek the LORD: look unto the rock whence ye are hewn, and to the hole of the pit whence ye are digged.”	Isa 51:1

December 27.	Isaiah 51:9-23.
Awake, Awake

These verses begin with a call for the arm of the Lord to awake. They continue with a call for the people to awake. 

The opening verses are a call for the Lord to awake in the power that He has demonstrated in the past. He is the One who overthrew every enemy who stood in the way of His people. There is no power on earth that can withstand Him. The reference to the dragon may be a reminder that the devil was behind the power of men who thought that they could defy the Lord. There is a promise of joy and singing. Sorrow and mourning will become a thing of the past. The Lord will comfort, and in view of this, there is not a man who should bring fear to His people. Men will all die like grass, but the Lord, our Maker, is the Maker of heaven and earth. It is sad to think that in view of this, we should begin to fear what mere mortal men might do to us. We have a noble calling, and as such we can stand in complete confidence that there is not a power known to men that could ever defy our Lord. There is a challenge to us today as we consider our calling. Perhaps because it can often be easy to make a show of standing for the Lord, we do not see the dangers of the path that we take, and we begin to compromise. We need to cultivate trust in the Lord that will rest on Him for every circumstance of life.

The Lord challenges the people with the reminder that He divided the sea; He is the Lord of Hosts; the One Who is Supreme in every sphere, and has a vast army at His disposal to fulfil His will. His works had a purpose in view. He was set to glorify His Name, and brig blessing to those who put their trust in Him.

The second call to “awake” sounds. This time, it is to people who have chosen to suffer at the hand of the Lord when they could have received His blessing. Zion was the city that He had chosen for Himself, and yet the people who should have received the fulness of blessing as a result of this suffer because they have chosen a path of rebellion instead of obedience. They are no called to wake up to the judgment that they have brought on themselves. They have been left desolate and forsaken as they had cried, not because the Lord forgot and forsook, but because they forgot the Lord. Sadly, the mind of man will always try to blame someone else instead of accepting the righteous judgment without murmuring.

Against the background of the suffering that the people have faced, the Lord now gives the promise to those who turn to Him that he will remove the cup of trembling and wrath. He will deliver from those who were once His instruments to chastise the people. It does not matter how bleak the circumstances may appear, nor how weak the people may seem, the Lord is in control, and He will always delver His won, and condemn the unrighteous if they do not repent.

Are we awake to the desire of the Lord for us?

Memory Verse: “But I am the LORD thy God, that divided the sea, whose waves roared: The LORD of hosts is his name.”	Isa. 51:15
December 28.	Isaiah 52:1-12
Strength and Beauty.

These verses bring us to consider the end of Zion. There may have been a path of trouble, and the city may have passed through many hands over the centuries, but the Lord has His eye on the place and the people. Whatever men may think or scheme, the Lord will never be thwarted in His purpose. Zion will be marked by strength and beauty as the Lord brings the people of His choice into the place prepared for them. It is a holy city, and I will be cleansed from the defilement that surrounds. The uncircumcised and unclean ill never again be brought into the city that the Lord has chosen for Himself. 

The Lord calls for the people to shake the dust off and to rise up because their time has come. Their enemies have oppressed them and made life bitter but the Lord will recompence. There is no escape from the Lord and His power. There is a sad reminder that the affliction of the people occurred because they chose to sell themselves to their enemies. They paid tribute to Egypt, Assyria and Babylon instead of trusting in the Lord. With notable exceptions as Hezekiah and Josiah, the people were content to settle for a life of bondage. They were not prepared to trust in the Lord to deliver. Now, he will redeem them, and they will need to realise that they can pay nothing towards the price. It is more than money could ever buy for a single soul. They will realise in that day that the Lord alone can speak and the people will be delivered.

The verses now bring in the exclamation of joy as the Saviour is seen. The description is interesting. There are good tidings, peace, good, and salvation. This is a glorious picture of all that our Lord brings. The good tidings remind us that there is an answer to the question of sin. Instead of sin and its consequences, there is peace, joy and good. We ought to consider whether we are living in the good of all that has come to us though our Lord Jesus Christ. Of all men we have most to bring joy and peace. Sadly, appearances are often deceptive because we fail to appreciate the true value of our salvation. We alone can rest in the certainty that we have been delivered from the consequences of sin. Many will hope to be good enough to be delivered; others will rest on a false hope that God’s love will overlook their sin. We alone have the assurance that sin has been fully and righteously put away.

Against this background, the watchmen are seen to sing, the voice spreads round the city, as the truth comes home to the people that there is deliverance, and that the time has come. There is a hint here confirmed, and expanded in other places, of the glorious fact that the Lord will draw all nations together to this one place. They come thinking that they are going to remove the last reminder of the Name of the Lord. In reality, they are gathered by the Lord to see the final evidence for mankind of His saving power. The enemies will depart but the people will enter cleansed and the Lord will go before and behind to ensure that there is no danger from any enemy.

Do we appreciate the greatness of our salvation?

Memory verse: “How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace; that bringeth good tidings of good, that publisheth salvation; that saith unto Zion, Thy God reigneth!”	Isa. 52:7
December 29	Isaiah 52:13-53:3.
The Despised Servant.

These verses start one of the best-known passages regarding the treatment of our Lord by men. It starts with a summary of His sufferings and triumph and then proceeds to consider the way in which He was rejected.

The passage starts with a call to behold. This is a reminder that there is One who is worthy of careful contemplation. He cannot be compared with men. It is interesting to see that the reason given for contemplation on this occasion is that He deals prudently. A similar expression is seen in the life of David as Saul begins his acts of hostility, 1 Sam. 18. He behaved wisely in the face of every trial. The word used here has the idea of prospering. The idea is that the result of behaving prudently is prosperity. The extent of this is seen in three expressions that define the exaltation of our Lord. “Exalted” indicates the idea of being continuously set on high in a way; “extolled” indicates the idea of being lifted up; while to “be very high” has the idea of being exalted. There are three different words which are used in such a way as they emphasise the complete and continuous exaltation of our Lord. He has the right to a place, but He has been set there as well.

The contrast is drawn between His sufferings and His glory. The sufferings are such that there was complete astonishment. No one could believe what he passed through. His appearance was a disfiguring unlike any man. Again two similar expressions are sued to emphasise the complete manner in which this took place. It may be that this relates to the physical sufferings, but it is probable that the effect was completed by the torment of suffering at the Hand of God in a way that no one else ever could. In contrast to this, however, there is a glory that is equally unrivalled. He will come down on the nations, and force the kings to face Him in silence. This is interesting in view of the fact that He would suffer in silence. He willingly kept silence when He could vindicate Himself, but He desired to justify those ho repented of their sins. Men will keep silence because they cannot vindicate themselves, and they need to accept that there is no justification.

The next verses, as the new chapter begins, highlight the rejection of the Messiah. None would believe their report. This is surely the testimony of the Father and the Son as manifest while He moved among men. They saw His works, but never recognised the arm of the Lord at work. The reason is that He was not marked by outward show. Sadly, men were not prepared to look blow the surface. They wanted some outward manifestation, either as a sign that they could not deny, or as a radiance that was visible for all to see. Let us take care that we value things in a true light, not by appearances. 

The chapter ends with the solemn reminder of His rejection. Despised, rejected, a man of sorrows: the One Who came to lift up the fallen, to welcome the wanderer and bring joy to the sorrowing. How sad to consider the folly of men.

Do we judge by faith or by sight?

Memory Verse: “Behold, my servant shall deal prudently, he shall be exalted and extolled, and be very high.”	Isa. 52.13

December 30	Isaiah 53:4-12.
The Character of His Sufferings.

These verses bring us to consider the character of the Sufferings of Christ. They detail the purpose of His sufferings, the way He bore His sufferings, and the fruit of His sufferings.

As the purpose of His sufferings, there is anticipation of the joyful day when Israel will recognise the glorious fact that He suffered for the sake of those who rejected Him. Here is the grace of our Lord. Men despised Him; they humiliated Him; they caused Him to pass through pain a grief that cannot be measured; the answer to this is seen in the first words from the cross – Father, forgive them for they know not what they do”. How good it is for us to take time to contemplate the sufferings of Christ, and to consider how much He has endured for us. Looking on what He endured, there is acknowledgment that what He suffered was what we deserved. Every aspect of His pain is viewed in relation to what we deserved. Wounded, bruised, chastisement, and stripes will all outline the extent of what He had to suffer, and constantly, there is an acknowledgment that it was what we deserved. We ought to be constantly gazing on the cross, to behold the One Who suffered there, to contemplate the fulness of all that He suffered, and to recognise that anything we can grasp of this is only a pale reflection of what we justly deserved to suffer for our sins. 

If there is recognition of the sufferings, then there is also recognition of our condition. Transgressions and iniquities remind us of different aspects of sin, shortcomings as well as deliberate rebellion. It also reminds us that we are enemies who need to make peace, and patients who need healing. The universal nature is emphasised as we see all straying, all turning aside, but One Who bore the iniquity of all.

The way He bore all is detailed next. He suffered in silence never opening His mouth in the face of oppression and affliction. He was cut off without mercy or justice, and all for the sake of others. There is a measure of vindication in that, although He was set alongside the transgressors in His death, He was buried with the rich.

The closing verses show the fruit of these sufferings. The Lord will always reward faithful service, and this Servant is no exception. The Lord was pleased to allow Him to endure, and even to bruise Him, but only with a view to prolonging His days and causing Him to see seed such as could never be measured. The Lord was pleased to bruise Him, but the pleasure of the Lord will prosper. There is satisfaction in the assurance that the wok is complete. The knowledge of Him will bring justification to all who were ready to accept that He was bearing their iniquities. The triumph of His sufferings is marked. He is numbered with the great; He triumphs over the strong. Here is the fruit of One Who was willing to suffer, to take the place of transgressors, and to bear the sins of many and intercede for the transgressors.

How often do we contemplate the Sufferings of Christ?

Memory Verse “Yet it pleased the LORD to bruise him; he hath put him to grief: when thou shalt make his soul an offering for sin, he shall see his seed, he shall prolong his days, and the pleasure of the LORD shall prosper in his hand.”	Isa. 53.10

December 31.	Isaiah 54:1-17
Certain Restoration.

There is now a call for rejoicing. The last chapter has detailed the sufferings of Christ, and the assurance that He shall see of the travail of His soul and be satisfied. Now there is a call for them to rejoice because they will have more children than those who appeared to prosper. This is sure the certainty that we can carry as we consider our position. It may be that we are faced with great difficulty, but we can rest in the certainty that those who appear to prosper shall lose while we shall gain. This was the lesson of Asaph in Psalm 73. He came into the sanctuary of God and saw things in a true light.

There is enlargement, and no shame. The past will be put away and there will be a new beginning. This is echoed by Paul in 2 Cor. 5.17, when he reminds us that we are a new creation in Christ. Old things have passed away and all things have become new. The reason is detailed. The Maker is their Husband; their Redeemer is the God of the whole earth. This is a glorious note of triumph. What have we to fear? We are in a relationship with the Creator and God of the whole earth.

There is the reminder of the Lords ways with His people. The Lord never forsook them. He called to them; He tried to woo them when they were being used and forsaken by those who they sought. He was not concerned that they would only come when every other avenue had failed because His love is unconditional. They were His people, and He will never forsake them. He may have turned away for a time, but it was so that they might enter into a fulness of blessing that was beyond their comprehension. The promise to them is the same as the promise to Noah. He will never let them down. Even the mountains and hills may be removed, but never the Lord’s kindness to His people.

The chapter ends with a highlight of the ways of God with His people. There is the promise of jewels. He will give a foundation of precious stones.  The people will learn of the Lord. They will be brought into a personal knowledge of the Lord that transcends anything that they had known before. It is the idea of a relationship similar to that known by Moses. We can rejoice today in the fact that we are enjoying nearness such as was never known before this time. In addition, this will be accomplished in righteousness. No longer will it be a result of compromise or seeking for favours.	

The chapter ends with the certainty that there is no power that can overcome the Lord. The people will gather together with a view to bringing down the Lord’s people and wiping out the reference to the Name of the Lord. They fail to realise that they are gathering for their own destruction. Whatever skill men may have, He is the Source, and as such He is the On Who can overthrow ever weapon that men can devise. No scheme or device can ever stand against the Lord, and He is the One Who defends us because we are Hi people.

Are we trusting in the Lord alone to defend us?

Memory Verse: “For thy Maker is thine husband; the LORD of hosts is his name; and thy Redeemer the Holy One of Israel; The God of the whole earth shall he be called.”	Isa.54.4