January 1.	Isaiah 55. 1-5.
The Invitation of the Lord.
In view of what has been revealed previously, the call goes out for all who will heed to enjoy the bounty of God's salvation. Isaiah has painted a picture of what is coming, He has told us about the Servant of the Lord Who would suffer on behalf of the people. Now, the offer of salvation is extended to all.
The first picture is that of water. This is the first essential for life. It may be that the picture alludes to the water-carrier who would go through the streets offering drink for those who are thirsty. The people would be saved from going to the well to draw for themselves, but they would have to pay. The offer of the water of life is open to all without any charge. It is also more than simple water. Wine speaks of joy while milk would be food as well a drink for the thirsty. Here is the assurance that the Lord gives more than men would offer and He does so at no charge to us.
The offer moves on from water and drink for the thirsty to bread for the hungry. Once again the Lord speaks of the basic necessities, but then tells us that what He offers goes beyond basic bread. They were faced with an enemy who threatened so that they struggled to find anything to eat. They may pay excessive amounts or work hard to earn something that was not bread and did not satisfy. In contrast, the Lord offers good food that both satisfies and delights those who eat it.
In case there is any doubt, the Lord calls for the people to pay careful attention to what He says. The promise is that He will make an everlasting covenant with those who heed His voice. It is based on the promises that He has given to David. This is a reference back to the promise that the Lord gave to David when he wanted to build a temple. It gave the assurance to David that his seed would occupy the throne of the kingdom for ever. The message here is that the Lord will fulfil that promise even if there is a delay.
The new covenant is centred in the Servant of the Lord Who has been the subject of the recent chapters. He is a Witness, a Leader and a Commander to the people. As a Witness, He is the perfect revelation of God to man. The people are able to see exactly what the Lord desires from them because there is a Man Who is everything that He wants from men. As Leader, He is the One Who goes in front of the people. It is not simply that He leads an army, we quickly learn that He is the One Who fights alone. There is no one who can stand with Him in the battle. Paul takes up the language of Psalm 68 to highlight the triumph of the Lord in His death, resurrection and ascension. John records the words of the Lord to Simon Peter when He tells Peter that he could not go with the Lord to death at that time. This was a work that could not be shared. There are many aspects of the life of Christ and, even, of His sufferings, that we can share, but no one can stand alongside Him as He suffers for sin and overthrows the works of the devil. As Commander, He demands allegiance. It is not enough to profess His Name, we must heed His voice in our lives.
The result is that the triumph of Christ reaches out to nations far beyond the scope of their understanding. They, and even we, cannot begin to grasp its extent.
Are we faithful in making known the salvation of the Lord?

Memory Verse 'Incline your ear, and come unto me: hear, and your soul shall live; and I will make an everlasting covenant with you, even the sure mercies of David', Isa. 55. 3
January 2.	Isaiah 55. 6-13.
Seek the Lord.
Isaiah now expands on the call. He outlines the urgency of the call, its demands and its certainty.
As far as the urgency is concerned, Isaiah emphasises that there is a limit. The Lord is there for all who seek Him, but it is only at that time. We can readily understand this from the history of the people. They did not listen in Isaiah's day and they went into captivity. They did not listen in the days of the Lord and there has been two thousand years in which the people have been scattered across the world. Even in the days of the Great Tribulation, there are many who will not listen and will be deceived by the man of sin. The charge emphasises the ease with which we enter into salvation. The Lord is near, He is easy to find as long as we seek with our heart.
As far as the demands of the call are concerned, it requires us to forsake our sin. We cannot seek the Lord and continue in sin. The two paths are incompatible. It is important to see that the demands affect the thoughts as well as the ways. It is not enough to make a show of change in the outward appearance. We must repent in the mind as well. We are dealing with a  God who knows the heart and will not be deceived by an outward profession.
As far as the certainty of the call is concerned, the assurance is that He is merciful and He will pardon in abundance. We need have no doubt about the mercy and pardon. There is no limit  for those who come in a true heart. The reason is that the Lord does not think in the same way as we do. We may think something is of no significance, but the Lord sees differently. We may despair because we see failure in something that we think is great, but the Lord knows the weakness of the flesh, even if not from experience. He looks on the hearts.
The background to the invitation of this chapter is that the Lord has spoken. In the same way as the rain and snow falls on the ground, so His word falls from His lips. The effect of the rain and snow is to water the ground so that it will bring fruit which, in turn, will lead to food for those who labour. The same is true for the word of God. It has been sent out with an particular purpose in view. He does not speak lightly. He does not say things that He will not fulfil. Every promise is given in perfect knowledge of every future event that may affect what He says. When we fall into sin, He is not taken by surprise so we have no reason to think that He will rescind His promise. He gives His Word in order to prepare us for what we must face. We may not understand when we hear, but we will see the reason as we continue. As long as we are listening, we will be preserved in every circumstance. We will be prepared for every trial. There is no reason for us to be taken by surprise. Even if we fail, the word of the Lord will come to us to reveal our failure and to restore us back to Himself.
The result is that those who trust will go out with joy and rejoicing. Every situation will turn into a song. This is clearly seen in the Psalms. The fir and the myrtle will replace the thorn and the briar. The honour of the Lord will be maintained in a way that brings lasting praise.
Are we careful to uphold the full claims of God?

Memory Verse 'So shall my word be that goeth forth out of my mouth: it shall not return unto me void, but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it', Isa. 55. 11
January 3.	Isaiah 56. 1-12.
The Faithful and the Idle.
The Lord now gives an assurance to the people. He tells them that He is about to open His salvation and righteousness to view. He calls on the people to remain faithful to what He asks for the little while until He fulfils His Word. We may ask why we still do not see the final fulfilment of this, but Peter gives us a clear answer. It is because the Lord desires to save rather than to condemn. There is a blessing for the man who lays hold on this. It is notable that the sabbath is highlighted. This was given as the sign of the covenant. It was misunderstood by the men of the Lord's day and, indeed, by many even today. The sabbath was intended as the assurance that a day of rest was coming for the people and for all creation. The fact that the Lord performed many of His miracles on the sabbath day shows that He is the fulfilment of the promise. Sadly, the ritual of the Jews did not allow for the reality of the promise of God.
The Lord now addresses another doctrine which the Jews had corrupted by the time when He came to the earth. He speaks to those who are not a part of the nation and those who do not have children out of devotion to the Lord. Such people would have been considered as second class citizens, but this is not the mind of the Lord.
As far as the eunuchs who dedicate themselves to the Lord are concerned, the promise is that the Lord will give them a place that surpasses the large families. He is not interested in outward appearances. He is looking at the heart. The families will have their inheritance in the land according to their numbers, but the eunuch will have their portion in the house of the Lord. The names and standing of men may rise and fall, but the eunuch will have the place of honour for ever. As we consider this, it challenges us as to where our first priority lies. We have a duty to our families if we have such, but this must never be allowed to  take priority over our devotion to the Lord. This is especially important when we think of bringing up children. Our first concern should be for their spiritual well-being.
As far as strangers are concerned, the Lord gives them the assurance of a place in His holy mountain. They will have the right of access in the same way as the rest of the people. It is interesting to note that the Lord highlights the offerings and sacrifices that they bring. This is the lesson that the Lord teaches the woman from Samaria. He wants us to understand that worship is not an outward form, but an inward act of devotion to the Lord. When He brings the people back from the places where they have been scattered, He will bring others who are not a part of the nation. This was seen in measure when Israel left Egypt because there was a mixed multitude. The difference is that in a coming day, there will be a company from every part of the world which will come in truth to worship and to serve the Lord.
The chapter ends with the sorry picture of men who are not prepared to listen to what the Lord has to say. They are a prey to the beasts of the field. They are blind to the dangers that threaten them. Some who recognise danger do not understand the severity of what is happening so they fail to sound any warning. Others do not know what to say to awaken the people to the danger. Others still are so content on their own prosperity in time that they would rather keep silence than to sound a warning which may be unpopular. They satisfy themselves with their wealth and ignore the later consequences. 
What does our Lord see as He reviews our lives?

Memory Verse 'The Lord GOD which gathereth the outcasts of Israel saith, Yet will I gather others to him, beside those that are gathered unto him', Isa. 56. 8
January 4.	Isaiah 57. 1-12.
The Righteous Perish.
The Lord now sounds a warning to the wicked. They see the righteous perish and they do not take any notice. Those who show mercy are taken and the wicked think that they have escaped. They do not stop to think that it may be that the Lord has taken the merciful from the trouble that is coming. In reality, they are taken to enjoy peace. They will be able tor est in their beds because of their upright character.
The Lord now tells what He sees in these men. They are guilty of sorcery and immorality. There is nothing commendable about them yet they belittle others as if they themselves were free from any sin. This is linked with the charge that we find earlier in the prophecy that men are calling evil good. Sadly, it is a characteristic that is often seen today. It is not something that we might expect to improve although we cannot tell if the Lord might have mercy and grant a reviving even in these days.
As the description continues, we can readily see characteristics of the world at large. They are things which are often promoted rather than despised. Idolatry may not be prevalent in every part, but there are many ways in which it is seen in today's society. While child abuse is universally condemned, the murder of the unborn child is often encouraged. They have gone along with the flow of the world. There is no readiness to stand up for right. They are motivated by a pride that means they seek glory from men and they will sacrifice whatever is necessary to achieve their designs. It does not matter if they are taking the name of the Lord on their lips, He does not take any pleasure in their actions. They are prepared to make an agreement with those who profit them rather than to fulfil the demands of the covenant of the Lord. It is a covenant which requires them to sacrifice things which ought to have been important to them, but they are determined to accomplish their designs in their way.. It is easy to see how this will be fulfilled in the covenant with death that Isaiah has already foretold as well as the agreement with the prince of which Daniel prophesies. For three and a half years, the nation will rest in the supposed peace of a covenant with the man of sin until he breaks his word and defies God. It is also easy to see how the principles here are followed by many today. It is true of religion in general. It is true of many who name the name of Christ but deny the truth of God. It reflects the true state of the natural man. He cannot see beyond the outward. He thinks that he must make the best of his current circumstances. It may be that they will go far afield to fulfil their desires. It may be that they will compromise with those in authority so that they do not have to face hostility. In reality, what they are doing is to seal their judgement in the sight of God.
They become weary because they are on a hard path. It always makes more demands from them but they are not prepared to stop and acknowledge that there is no hope. They think that they are on a path to life so they are not upset at what is asked from them. They lie for no reason to maintain their position in the eyes of men and there is no one to reward them. Most importantly, they have ignored the Lord. He kept silence for a long time to give them the  opportunity to repent. The Lord has noted and will expose them for what they are in truth. All will understand their sinful character.
Do we recognise the judgment from our Lord coming on this world?

Memory Verse 'The righteous perisheth, and no man layeth it to heart: and merciful men are taken away, none considering that the righteous is taken away from the evil to come', Isa. 57. 1
January 5.	Isaiah 57. 13-21.
The Warning of the Lord
The Lord now contrasts the thinking of men with the promise that He gives. The enemy will come, they will cry out for help, but He will leave them to those whom they trusted. They will be carried away by the wind.. In contrast, those who trust in the Lord will enter into the possession that the Lord has promised in the land and His holy mountain. Instead of being carried away by the wind, they will see the path open up for them and every obstacle taken out of their way. There is nothing that can prevent this.
The Lord now gives the reason for the confidence that His people may have. He is High, a word that indicates One Who has been raised up. He has not raised Himself up in pride. As the Lofty One, He occupies a place of exaltation that is recognised and acknowledged. He adds that this place is Eternity. This word indicates that He has no ending. It does not matter who may rise or fall, He will never be changed. He remains constant throughout the course of history. He is also holy. This speaks of purity. He is undefiled by the corruption all around. This is significant in the context of a warning that is sounded out against the background of the corruption that marks the dealings of men earlier in the chapter. There is a complete contrast between the Lord Who gives a secure promise and men who cannot be trusted. This is emphasised by the fact that He dwells in a place that is high, therefore He is above the schemes and conflicts of men. It is also holy and, as such, it is untouched by the defilement of a world that is corrupted by sin.
The Lord now adds the double characteristic that He desires to see in men. He desires to see contrition and humility. Contrite suggests the idea of a recognition of sin and its effect. It crushes the person because they see that they cannot stand in the way that they desire. Humble emphasises that they recognise their weakness and frailty. The difference between the two thoughts is that contrition is to recognise of failure whereas humility is to see the weakness that means we will fail in our own strength. It is important to see that the Lord does not ask for sinless purity or righteousness. He explains the reason for this in two ways. Firstly, He revives such people by pouring His strength into them in light of their acknowledgement of weakness and failure. Secondly, He does not want to discourage them with demands that they cannot fulfil. As we see with the way that the Lord spoke to Peter, He knows that the flesh is weak even if the spirit is willing. It is important for us to understand and to show the same attitude when we deal with those who fail in our circles.
The Lord gives the assurance that He will not retain His wrath for ever. He does not accept the deliberate choice of evil, but He does restore those who repent and turn back to Him. He will do all that He can in order to restore before He acts in judgement. He makes an offer of peace for those who are far and near. He has no desire to condemn without reason.
Sadly, He has to record that there are those who are set in their evil ways. They are like the sea that will never rest. Instead of  the change that He desires, there is a continual path of sin that never changes and that will never bring peace because they ignored the Source of true, lasting peace.
Do we desire fellowship with our Lord?

Memory Verse 'For thus saith the high and lofty One that inhabiteth eternity, whose name is Holy; I dwell in the high and holy place, with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones', Isa. 57. 15
January 6.	Isaiah 58. 1-14.
The Cry against Jacob.
The call goes out now for the sin of the nation to be exposed. Once again, as the double call is raised, the name, Jacob is invoked. The people were following the example of their father in his early life before the encounters with the Lord that changed him. They go through an outward show of piety which is seen every day. They act as if they were right and obeyed what their God asked from them.  This is clearly seen in the days of the Lord. It was the characteristic of the Pharisees.
As the people ask why the Lord does not take any notice of their acts of piety, He answers with a judgement which exposes the hypocrisy of their actions. Their fasts are times of joy, rather than afflicting themselves. They are the cause of strife and debate which lead to an attitude of putting others down physically if necessary. These are not actions which will ever bring pleasure to the heart of God. He will not listen to people like this. The challenge for us today is whether we are guilty of the same attitude. It is easy for us to make our obedience to certain practices or principles of Scripture into a reason for boasting. We must not set aside what the Lord commands, either directly or through His apostles. It is possible even to make our affliction and outward expression of grief for sin into a show that brings honour to self rather than to the Lord.
As the Lord outlines what He expects, He makes clear that He is looking for evidence of mercy, love and kindness before He will acknowledge any outward show. He wants to see the burdens and the oppression that has been placed on others removed. He wants to see the hungry being fed and the poor being given shelter and clothing. It would appear that some of the people do not even extend this courtesy to their own family. While it is easy to see how this is true of the Jews, we may not be as quick to recognise that it can be seen in us if we leave our own families to suffer because they do not fit into our mould. There are some specific sins from which we are expected to separate ourselves, but this is the exception. In other instances, we ought to show the love of God even if they are going against the word of God. Where the right character is seen, the Lord will hear the cries of His people. He will grant a blessing on them. He will guide them and satisfy their desires. The places that have been cast down will be built up again even after many generations. Instead of causing a breach, we will be those who repair the breaches and restore the paths for the people. 
Once again, there is an emphasis on the sabbath. This is not intended as something that we must literally obey. The lesson is that the people must recognise that the rest of the Lord for His people will only come when they turn to Him with the whole heart. The Hebrew epistle makes clear that we have been brought into rest through our Lord Jesus Christ. The people were keeping it in a way that brought honour and glory to them rather than to the Lord. In place of the acknowledgement that the Lord must give rest, they were working for their own honour. The challenge comes that they will only see the glory of the Lord when they give honour to Him rather than to themselves. If they take pleasure in whole-hearted obedience to the Lord, He will raise them up and give them the inheritance that He has promised.
Is our piety a show or reality from the heart?

Memory Verse 'And the LORD shall guide thee continually, and satisfy thy soul in drought, and make fat thy bones: and thou shalt be like a watered garden, and like a spring of water, whose waters fail not', Isa. 58. 11
January 7.	Isaiah 59. 1-11.
The Hand of the Lord.
After the exposure of the sin of the nation, the Lord now answers the challenge that He has not saved them yet. It is a sad reflection of men in general that they will accuse the Lord of failure when there is trouble, but they will credit themselves with any good. The reality is that the failure to be saved is because they have chosen to defy the Lord. It is wilful sin that has led to the trouble. They have built a wall between them and God with their iniquities and sins. There is no way in which He can look in favour on them while they are set on such a path.
The Lord speaks of iniquities, blood on their hands, lies and perversity as the reasons why He cannot support them. None of them have a desire for justice or truth. They are interested in vanity that offers no substance and lies that support their ideals. They scheme mischief and iniquity. As we read this catalogue of sins, it makes us shudder, yet it is the character of the world today. Many people are only interested in the promise of personal gain and what will suit themselves at the expense of others. Sadly, society has become based on the appeal to greed and selfishness rather than the character that the Lord desires.
As the description continues, there is a background that exposes the true nature of the sin of the people. The eggs of the cockatrice suggests venomous snakes. The spider's web raises the image of a desire to ensnare the unwary. The eggs have a double danger in that they poison those who eat them, but if they hatch, they bring vipers. The result is death in either case. It is not too difficult to see the way in which this is true around us in many ways. We hear the promises of politicians, we see the advertisements of the major retailers. They are almost invariably interested in their own ends. Even if they make a show of giving to good causes, it is usually because it promotes their image and enhances their profitability. The same is true in terms of good management practices. Everything has gain in view. 
There is little thought given to the real effects of what is done. There is very little change in terms of political processes. The politicians cannot afford to ask people to pay for things that do not benefit them. Businesses are rated by their profit margins. Managers are rewarded by the dedication of their workforce. In every case, the people who lose out are those who are unable to help themselves. They are left to do what is asked of them without any real means of justice. The result is that there is unrest, stress and poverty in many cases. 
The effect in that day is detailed here. There is no justice. When they look for light and clarity, there is only obscurity and darkness. The people are left to grope in search of the things that they desire, but they cannot find them. Where they thought that they were coming into light, they only find darkness. Sadly, this is often the case in terms of democracy. There may be promises of change, but the effect is lost. The reality is that this is not so much because of failure in the ideology as the sin that is behind it. On the one hand there is the greed of the rich who deny the poor, on the other there are those who try to undermine the rich and take their riches for themselves. At the root is the greed in the heart of man that will want more than is just. Rather than a true reward there is either an excess or a denial of what is right. It is only the Lord Who can deliver from this cycle.
Do we recognise the power of the Lord?

Memory Verse 'Behold, the LORD'S hand is not shortened, that it cannot save; neither his ear heavy, that it cannot hear', Isa. 59. 1
January 8.	Isaiah 59. 12-21.
The Salvation of the Lord.
Isaiah now moves on to consider the state of the people. They realise that their condition is hopeless. They have been guilty of transgression, sin and iniquity. Whether they realised this before is not relevant any more, they know their state now and they understand why the Lord cannot answer their cry or save them. They look at themselves in a true light. This is always the first step to knowing the salvation of the Lord. No one will ever recognise the need for the Lord to save them until they appreciate their sin and their helpless condition. We cannot stipulate a specific degree of recognition, but it must be present. Here, the nation recognises that they have been guilty of gross and wilful sin against the Lord which may be thought to leave them without hope. Every word that the Lord has said at the start of the chapter is repeated by the people as they confess their failure. They may have thought about the absence of justice and judgement, but they realise that this is what they have been guilty of introducing. The Lord has allowed their own ways to come back on themselves so that they can see the true nature of their actions. They have set aside truth. Anyone who chooses to stand for truth and right becomes a prey to the enemies of God. We can see this all around us today. We are living in days when people think that there is no absolute, the standards are relative. Sadly, this may be because Christians have made choices about which parts of Scripture to accept and which to reject. The reality is that there is no part of scripture that we can set aside without bringing trouble on ourselves. 
The Lord sees what is happening and He is angry, He has to determine what He will do about this. The only answer is to act Himself. There is no man who can stand against this or even who can intercede for those who suffer as a result. It is a situation where He must act to bring salvation. He will intervene to save and He will act in a righteous way which means that no argument can be raised about His actions. His breastplate is righteousness, His helmet is salvation, He comes in a way which demonstrates His intention to judge those who have upheld this state. The enemies of His people will be called to account and will pay the price for their iniquity. It does not matter where the enemy is, they may be far away in the islands, they will still be called to answer according to their deeds. There is no escape for any who have set themselves against the Lord.
In contrast to the wrath that comes on the enemies, those who fear the Lord will be saved with a great salvation. If the wrath reaches to the ends of the earth, so does the salvation. It may be that the enemy appears to be like a flood that cannot be held back, the Spirit of the Lord will raise a standard and he will be stopped in his tracks. Those who appeared invincible will be left in utter confusion and defeat. The Lord will come as a Redeemer to Zion and He will deal with the sin of the people. Those who turn from their sin will know the salvation of the Lord as He makes His covenant with them. It is not the same as the first covenant where the demands of the Lord were given, but the people could not keep them. This is a new covenant where the Spirit of the Lord is poured out so that the people are maintained in the path of obedience. Their lives are governed by the Word of God, not for a few years until another time of failure comes, but for ever. Here is the reality of eternal life for those who repent. It is the same as we know today. Israel should have expected it, but they refused to accept their condemnation so they could not see the salvation of the Lord.
Are we looking for the salvation of the Lord?

Memory Verse 'And the Redeemer shall come to Zion, and unto them that turn from transgression in Jacob, saith the LORD', Isa. 59. 20
January 9.	Isaiah 60. 1-11.
The Call to Awake.
The call goes out for the Lord to arise. The time has come for His purpose to come to its fulfilment. The glory of the Lord will be seen and His people will be the centre from which it shines out. This is the beginning of the time that Isaiah described near the start of His prophecy, ch. 11. 9. It is also described by Habakkuk, Hab. 2.14. Both tell us that the earth will be filled with the knowledge of the glory of the Lord. It will be bathed in glory in the same way as the waters cover the sea.
Isaiah paints a picture of an even greater contrast than was seen in Egypt before Passover. The final plague on Egypt was a darkness that lasted for three days while Israel had light in their dwellings. The fifth bowl that is recorded in Revelation chapter 16 gives rise to a darkness that brought pain to the people in the kingdom of the beast. Isaiah here tells of a great darkness which comes on the people before the Lord arises to shine out and set His glory on His people. The light will be such that the Gentiles and their kings will be drawn to the brightness. As we put the records together, it may be that the light will draw the armies together with the thought that they may execute their designs on the nation. Little will they realise as they gather that it is for their judgement. 
As Isaiah continues, we see the contrast between the thoughts of men that other passages record and the ways of God. Men think to destroy, the Lord draws His people together to enjoy the fulness of all that He has prepared for them. A nation that was threatened with extinction to all appearances will rapidly grow into the most desirable nation on earth. It is likely that there were many who would have hidden their true identity for fear of the hatred of men. Now, all who are a part of that nation will be quick to own their allegiance.
If the people are drawn, their enemies will be as ready to own their allegiance. The Gentile nations will acknowledge the greatness of the nation and their forces will align themselves with the Lord and His people. From every part, there will be those who come with gifts. It is interesting to see that the Arab world is included in that company. These have been the greatest enemies of the nation for centuries. They only had any real interest in the land that Israel occupies when Israel started to take possession of it. Suddenly, they will bring their gifts which become the sacrifices on the altar of the Lord and the basis of glory for the house of the Lord. It is good to see the way in which the Lord works. It is good to see His mercy in that He receives these gifts and the people are accepted in His sight.
As Isaiah continues the description, he sees those who fly like the clouds or the doves. The people return in every possible way with all the nations joining to bring them back. Where there had been a desire to destroy, there is now a desire to see the people honoured. They are allowed to bring their riches to present their offering to the Lord their God.
The verses end with strangers working to build up the defences of the nation. Their kings take a lead in serving. The Lord may have executed judgement on the people because of their sin, He will not forsake them entirely, He will show mercy to such an extent that there will be no time of day or night when the Gentiles will not be coming to present offerings. In place of fear for their lives, there will be honour for the people.
Are we shining as lights in a dark place while we wait for the Lord to come?

Memory Verse 'Arise, shine; for thy light is come, and the glory of the LORD is risen upon thee', Isa. 60. 1
January 10	Isaiah 60. 11-22.
The Open Gates.
Isaiah now continues with the description of the day of glory. The gates are open, but this is not an unconditional welcome. The presence of the  Lord has the effect of purging sin. The nation that will not accept that the Lord has given this place of prominence to Israel will perish. In place of hostility, they will come with their glory. The place where the Lord is will be noted because it will have the finest wood from the forest of Lebanon. Everything that once would have been used to glorify men is now used for the honour of the Lord. All who were guilty of oppressing the people of God will bow to acknowledge them as the Lord's people. There will be no doubt about their standing. It is not something that they will need to claim for themselves.
While we may not apply the principle literally, we should see the same effect today. The Lord speaks of this when He addresses the church in Philadelphia and says that those who belong to the synagogue of Satan will worship, Rev. 3. 9. Paul raises a similar picture when he writes to the Corinthians about the effect of the Holy Spirit's leading in the companies of the Lord's people, 1 Cor. 14. 25. It is equally important today for us to ensure that we do not fall into the trap of trying to create  these conditions by our schemes. This will bring harm to the witness of the Lord. This character will also ensure that the reception is no longer an issue because there will be no desire on the part of others to join with the saints.
As the description continues, we find a complete change in attitude. Those who hated them cannot give enough praise. Those who wanted to destroy them will do all that they can to nourish and feed them. The riches that will come to them are so great that they will have no place for the common materials. They will have an abundance of gold and silver. The days of Solomon foreshadowed this, but the coming day will surpass this. The Lord encouraged the people in the days of Haggai with the promise that the latter glory would be greater than the former. Not even Solomon and the glory of the house that he built will compare with the glory of the Lord which will be seen in that day.
If there are riches, there is peace and righteousness as well. Isaiah has already recorded the promise that the fruit of righteousness will be peace. He now tells more of what this means in practice. Every officer will be marked by peace and righteousness. There will be no violence, wasting or destruction because the city will be a manifestation of the salvation and peace of God to the world.
The final feature will be light. There will be no place for the sun and moon because the Lord will be an everlasting light and glory for the city. There will be no place for darkness and mourning. It will be a time of continuous blessing and enjoyment of every benefit that the Lord can pour out on the children of men. 
As a result of the salvation of the Lord, the people will be righteous. There will be no place for sin. This leads to a secure inheritance because there is no reason for them to come under  the judgement of the Lord. They will be seen to be the work of God. It will be evident that this is not the natural course of events as the small and weak become great and mighty.
Are our gates open to welcome those who come in the Lord’s Name?

Memory Verse 'The sun shall be no more thy light by day; neither for brightness shall the moon give light unto thee: but the LORD shall be unto thee an everlasting light, and thy God thy glory', Isa. 60. 19

January 11.	Isaiah 61. 1-3.
The Salvation of the Lord.
These three verses outline the fulness of the Gospel of Christ. While they are strictly the words of Messiah as he comes to take up the throne, they are words which apply in a spiritual sense to every believer. 
This is one of the passages in Scripture where the unity of the Godhead is seen. The Son is speaking, as He confirms in Luke chapter 4. He comes in the power of the Holy Spirit of God as directed by the Lord, the eternal God. This is not a suggestion of inequality in the Godhead, but rather an indication that They are one in all that is done.
The first aspect is to preach good news for the meek. Those who are commonly ignored and even trodden down can be certain that He will recognise their true worth. These are linked with the broken-hearted, suggesting those who are oppressed for the truth of God and who are brought to weeping, whether for the oppression or for the evil that surrounds them. The captives and the prisoners would remind us that there are many who are taken to the next stage in their suffering. They are taken captive and even imprisoned because they refuse to deny the name of God and Christ. The difference between the two might be seen in the lives of those who were taken into captivity. There will be those like Daniel in the days of Nebuchadnezzar who are captives, but enjoy some liberty within their captivity, but there will also be those who have no freedom. There is no mention of those who are put to death because they will already have entered into rest from their labours.
The Lord goes on to speak about the acceptable year of the Lord and the day of vengeance of God. The language is interesting with the benefit of what the New Testament teaches. The year suggests a longer time than the day and we learn from Luke chapter 4 that the acceptable year of the Lord commenced when He came on the first occasion, whereas the day of vengeance of God is still future. That will be one part of the acceptable year in that the fulness of the salvation of the Lord will not be possible until He has judged the world in righteousness. It is easy to see why the Jews may not have understood this in the time of our Lord, but it is also good to recognise the precision of Scripture with hindsight.
The Lord now turns to consider those who mourn specifically. He did not mention those who died, but there is a clear recognition that there will be many who are affected by this so He takes the time to give details of the portion that He has for such. This should be an encouragement for our hearts, the Lord knows and sympathises with our tears. He offers a comfort for the mourner that no one else can offer. This is the idea that is seen at the grave of Lazarus when the Lord comes to Martha and Mary. He raises up those who are cast down, He offers joy even in a scene of tears, He offers a source of praise at a time when we are weighed down with sorrow. As Paul says, we sorrow not as those who have no hope.
In contrast to the affliction that the people have faced, they are established as trees that are a manifestation of righteousness, who demonstrate that the Lord has planted them and that they are for His glory. The Lord clearly offers far more than any will give up for His Name. What a confidence we can have in Him.
Are we rejoicing in the greatness of His salvation?

Memory Verse 'The Spirit of the Lord GOD is upon me; because the LORD hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound', Isa. 61. 1
January 12.	Isaiah 61. 4-11.
The Restoration of the Nation.
Isaiah continues with his description of the glory that will be seen. It is a time when places that have been laid waste will be rebuilt and the desolation of many generations will be repaired. The Lord will raise the nation to a position of privilege so that their flocks and fields are farmed by strangers while they enjoy the benefits. It is interesting to see this in the light of much of the thinking today. This might be dismissed as oppressive, yet there is no doubt that those who are saved from among the Gentiles will be only too glad to do the work because they appreciate their salvation. It is easy to speak today of the fact that God must judge and that the consequences of refusing to heed are dire, but in that day they will understand what this really means. They will also appreciate that if they had been judged according to the actions of their own countries, they would have been left to face the wrath of God. Against this background, it is hardly surprising that they are prepared to serve.
The Israelites will be priests who have access into the presence of the Lord and ministers who represent Him and His interests in the world. Every believer today is called to enjoy the same privilege and to fulfil the same responsibility. It is sad to see how the mixture of false profession with true believers has left the world with a picture that is little different to the one which the nations saw in Isaiah's day, except perhaps that they have a false hope that arises from the counterfeit Christianity that is so prevalent. 
There is a great contrast between that day and the Church today. The Lord clearly taught His disciples to expect tribulation from the world because they rejected Him. In contrast, Israel will be filled with the riches of the Gentiles and will be glorified in them. The Lord will repay double for those who suffered shame and confusion which will bring them into everlasting joy.
The Lord now gives the reason for His actions. He takes pleasure in justice. The faithful have been oppressed and have not received justice on most occasions, so the Lord reverses the roles such that those who were linked with the oppressors will become the servants while the oppressed will receive their rest. The Lord then adds that He hates those who rob to bring a burnt offering. This may be those who make a show in general, but it perhaps has those who exploit others for their own ends. This is clearly seen in the New Testament where the Pharisees robbed the widows by asking alms from them. While they made a show of devotion, there was no reality, but in the coming day, they will show truth in their dealings and the Lord will establish His covenant with them in such a way that all the nations will know that they are the people of God and that He has blessed them.
The chapter ends with the song of praise that ascends to the Lord as the people appreciate all that the Lord has done. The garments of salvation and robe of righteousness indicate the change of character that comes as a result of the salvation of the Lord. The ornaments are an indication that we are precious in the eyes of the Lord. The effect of this salvation is not limited to the people, the earth will grow like a garden that has been planted and the fruit that will be seen in that day is righteousness and praise.
Do we recognise that our Lord hates show?

Memory Verse 'I will greatly rejoice in the LORD, my soul shall be joyful in my God; for he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness, as a bridegroom decketh himself with ornaments, and as a bride adorneth herself with her jewels', Isa. 61. 10
January 13.	Isaiah 62. 1-12.
Beulah and Hephzibah.
The Lord now commits to His people. Once He has determined to intervene on their behalf, He will not rest until He has established them so that their righteousness and salvation are a light that shines out for all to see. The nations and their kings will see the righteousness and glory of the nation of Israel and the Lord will give them a new name. Rather than the name of shame that the nations generally like to use, they will be seen to be all that the Lord has desired. He will fulfil what He has determined to do, even if it is only a remnant of the nation that will enjoy the blessing of the Lord. 
They will be the crowning glory of the Lord, the manifestation to the whole world of what the Lord wants to do for those who trust Him. They will not be called forsaken in a land that is desolate, but rather they will be called  Hephzibah or My delight and the land will be called Beulah or Married. This is the transformation that the salvation of the Lord offers. A people who were left to themselves with no one to stand for them will suddenly become the nation that everyone wants to be associated with. A land which has nothing to attract will become the most desirable place on earth. The people who have been scattered across the globe will return to the land and will want to remain there. The greatest of all is that God will rejoice over the nation that turned their back on Him for so long.
The Lord will establish watchmen who will not remain silent but will join with those who speak of the Lord and all that He is doing. There will always be something more to tell of the wonderful works of the Lord until such time as the work is complete and Jerusalem is established as the place which the whole world unites to exalt and to praise.
The Lord now makes a promise that He will never again allow the harvest of the people to be taken by the enemy, it will be for the benefit of them, so that they can gather it and praise the Lord in the way that He intended. They will bring their offerings into the court of the Lord once they have gathered the harvest and they will enjoy the fellowship that the Lord intended for them. This is the portion which we enjoy today as we enter in by faith into the fellowship with the Father, His Son and all other saints. Our fellowship may be marred by circumstances which we cannot control, but that will be a permanent feature of the reign of Christ which nothing can change.
It is in this context that the cry goes out to go through the gates and prepare the way for the people to come. The path must be easy to tread without stones to stumble them and with a standard that shows clearly where they ought to go. This is what the Lord desires today. We should be marked by simple obedience to the Word of the Lord. Sadly, too often we make excuses as to why we do not need to obey. This is not the path of faith, it is natural reason.
The Lord sends out the message to the whole world that they are to encourage the people to recognise that their salvation has come. The Lord will gather them, He will reward those who have served Him and He will fulfil His promises to His people. It is entirely a work of the Lord, He gathers, He rewards, He works. The people simply enter into all that the Lord is doing on their account. The nation that has failed so often will be a holy people, redeemed by the Lord and  desired by men rather than forsaken.
Are we living evidences of the new life that we have in Christ?

Memory Verse 'And they shall call them, The holy people, The redeemed of the LORD: and thou shalt be called, Sought out, A city not forsaken', Isa. 62. 12

January 14.	Isaiah 63. 1-9.
Coming from Bozrah.
Isaiah now hears the question rising as the Lord comes from Bozrah in Edom. Those who see Him as Who it is. He is notable for the colour and splendour of His clothing and for the excellence of His strength. The answer comes back that He is One Who speaks in righteousness and has the power to save. Here is the assurance for the people of God in that day. They have nothing to fear because their Saviour is acting in a way that is beyond any challenge that might be upheld and has the power to accomplish what He intends.
This raises the question as to why His clothing is red, as if He has been treading out grapes in a winepress. The answer comes back that He has trodden the winepress alone. While this is often linked with the cross, the picture here is directly linked with the vision of John as recorded at the end of Revelation chapter fourteen. There is a clear picture of the Son of Man with a sharp sickle about to reap the harvest of the earth and to tread out the grapes to such an extent that the blood ran for two hundred miles to the depth of the horses bridles. When we put these two pictures together, it is easy to see why the garments are dyed with the blood. The language clearly tells us that this is not an act of mercy where the Lord takes the place of the guilty, it is an act of judgement where those who refuse to repent face the wrath of God for their wilful rebellion against Him. It is sad to think that the Lord suffered all this in place of us, yet so many have refused to believe and to repent of their sin.
Once again, there is the mention of the day of vengeance, this time linked with the year of the redeemed. The periods are significant in that the day of vengeance tells us of a short time where the Lord acts in judgement in order that His people may enjoy the fruits of His salvation for a prolonged period.
He tells how He looked for some to stand with Him, but there was no who was able to help. This may be because so many have been slain for His name, it may be because many will have heeded His call and hidden until the wrath is past. They were also warned that there would be deceivers so they were not to believe all who claimed to be Christ. Whatever the reason, the Lord acts alone but He is moved with passion at the sin that He judges, so none can stand in His way. The time for mercy has past, those who face Him at this time will see nothing but a fearful judgement that He exacts as He treads down His enemies and leaves them in the dust.
In contrast to the enemies, who face the wrath of the Lord, the people of God are able to raise a song that extols the virtues of the Lord. They see loving-kindness and every reason for praise as the Lord fulfils all that He has promised for the people.  He showers them with great goodness because they are His people, they have been redeemed to Him and brought to enjoy His salvation. He has faced the same affliction that they face, No one will be able to say that they have suffered more than their Lord. He endured and triumphed so that He has the perfect right to save the people. He comes now to stand alongside them and to show the greatness of His salvation. He deals in pity and love with them. As they look back over many trials and tests that they have faced, they see that He has carried them continually. They may not understand at the time, but His work is perfect.
Are we watching for our Lord to come?

Memory Verse 'In all their affliction he was afflicted, and the angel of his presence saved them: in his love and in his pity he redeemed them; and he bare them, and carried them all the days of old', Isa. 63. 9
January 15.	Isaiah 63. 10-19.
The Cry of the People.
Isaiah now continues with the scene. He recalls how the people rebelled and refused to listen to the Holy Spirit so that the One Who wanted to be their Savour became their enemy and fought against them. While He is a Saviour God, the Lord cannot ignore sin.
They recall the times of Moses and the way in which the Lord saved the people. He took them through the sea. Moses was the shepherd of the flock, a reminder of the way in which the Lord prepared him for the work. It may be that he spent nearly forty years in the palace, his real preparation for leading the people out of Egypt was when he kept his father-in-law's sheep. This is an important lesson for us to learn. We are too often prone to judge by a person's natural ability and it may not reflect the value that the Lord sets on them. The picture should thrill our hearts as we see the nation brought through the sea which the Lord had opened for them. They went down to the depths and crossed without so much as a stumble. As we think of the company that went across the sea, this is a miracle in itself. No one could ever think that a company of that size would cross the Red sea without a stumble when the might of Egypt was threatening them, but the Lord accomplished this for them. He led them into a place where they could rest and made Himself a name that would still strike terror into the hearts of the nations in the promised land forty years later. It is so easy for us to become accustomed to the events and to forget the wonder of all that happened at that time.
In view of this, the people are emboldened to raise a prayer for the Lord to look down from heaven. They acknowledge the character of God as they speak of a place of holiness and glory. They have every reason to think that the Lord could intervene in zeal and strength so that no one could defy Him. They are looking for the Lord to show them mercy and loving-kindness. This is their only plea. They are His people. It does not matter if Abraham might not want to be associated with them, it does not matter if the nation as a whole might not be true, there is a remnant who seek the Lord and who are waiting for Him to intervene on their behalf. They are certain that He will not fail them. This is something that we can learn today. We can see failure on every hand. We can see many who profess the name of the Lord, but deny Him by their actions. We should not be surprised that the testimony is weak. What we can do is to appreciate the greatness of the Lord, to remember all that He has done in the past and to look for Him to help in our weakness.
The people look at what has happened and it appears as if the Lord has allowed them to be tested in such a way that they have gone away from Him. Their hearts have been hardened to the Lord. In reality, all that the Lord has done is to allow circumstances which expose the true nature of those who may make a profession of obedience. The Lord is not deceived by the appearances that we put on. They see the inheritance of the Lord being trodden down by the enemy. John describes this in Revelation chapter eleven. The Lord allows their enemies to tread the city down until the people are ready to acknowledge their guilt and His righteousness. They call on the Lord in the confidence that they are His people whereas the enemies have never been the people of God.
Are we living as children of our Father?

Memory Verse 'Look down from heaven, and behold from the habitation of thy holiness and of thy glory: where is thy zeal and thy strength, the sounding of thy bowels and of thy mercies toward me? are they restrained', Isa. 63. 15
January 16.	Isaiah 64. 1-12.
Oh Rend the Heavens.
The cry now goes up for the Lord to act in a way that demonstrates His power. They know that He can come like a fire that will make the mountains to flow, or that will burn with intensity that makes the waters to boil such is His power. They want to see this in a way that will make His enemies take notice and tremble , but they see that the Lord is moving to defend His people. They remember how the Lord has done more than they ask in the past, so they know that it is not because His power is limited. They also recognise that the world has never seen or heard all that the Lord has prepared for His people who are waiting to see Him fulfil His promises. It is this premise that Paul takes up as he writes to the Corinthians and points out that the Lord has revealed these things to us by his Spirit. It is not true for us to say this. Sadly we can be so limited in our view that we fail to see and to appreciate the fulness of all that He has revealed to us. Some of these glorious truths are ignored because the devil has introduced confusion and then suggests that it is because they are not necessary for us to know.
Isaiah now indicates that the Lord is ready to meet with those who rejoice in Him, practise righteousness and remember Him in their conduct. In contrast, they have to acknowledge that they have earned the wrath of the Lord because of their sin. They are dependent on the mercy of the Lord to save them when they repent because His promises cannot fail. There is no reason for the Lord to heed because they are all unclean, even their righteous actions to the eyes of men are nothing more than filthy rags, corrupt and incomplete. They cannot maintain the character that the Lord desires,but rather they fade away and iniquity takes them away like the wind. The picture is desperate and still there is no one who will call on the Lord or stir themselves to bring their needs to Him in a real way. The result is that the Lord hides from them and consumes because of their rebellion. As we look around today, we can see a very similar picture. The challenge comes to us as to how far we lay hold on the Lord and cry to Him for the help that we so desperately need to accomplish anything for His glory in these days. 
The prayer now acknowledges that they are no more than clay in the hands of the Potter. If anything is going to be accomplished, we need to allow the Lord to work so that it is clear that everything is the work of His hand. The only hope is that the Lord will have mercy and will not allow His anger to continue, but will put away their iniquity and deal with them as His people once again. There is no question that this is the case, but He has turned away for a time because they are not walking in a way that allows Him to do what He desires with them. The result is that the places that the Lord has chosen for His possession have become desolate like a wilderness. Even the house of the Lord, which was the centre of praise for their fathers over so may generations,  has been burned with fire. Everything that was a source of comfort or pleasure to them has been laid waste. There is nothing to encourage the people. As we read these words, we need to understand that Isaiah is anticipating how the people will show their repentance in a coming day. He has detailed the judgements that are coming, he will end with the triumph of Christ in His people. Here he is outlining how this change will take place. It will only come when the people acknowledge the Lord in truth.  
Are we looking for the Lord to work in power?

Memory Verse 'Oh that thou wouldest rend the heavens, that thou wouldest come down, that the mountains might flow down at thy presence', Isa. 64. 1
January 17.	Isaiah 65. 1-12.
The Condemnation of Israel.
The Lord now warns Israel of exactly what happened as a result of the rejection of Christ. Instead of Israel coming into the blessing that the Lord intends, there will be people who never knew to seek Him who will come into blessing. Paul explains this in more detail in the epistle to the Romans. It is not something which was unannounced, the mystery of the New Testament is the fact that God forms a body compromising of Jew and Gentile received on a equal basis. What is in view here is completely different because the promise is given that the Lord will bring a seed out of Jacob.
If the people find Him even when they were not looking, the Lord points out that it is because He calls for them to look. There is a marked contrast between the Gentiles who look as soon as they hear the call and the nation of Israel who have heard the Lord calling all day, day after day, and still will not listen. They are determined to go in their own way and to provoke the Lord with their idolatry. They were even ready to offer sacrifices to idols in their gardens where it is  in the view of all people. They have chosen to live among the graves or the monuments from the past, suggesting a nation that was ready to boast about their heritage without ever thinking that it was earned by a path of faith which led to obedience to the Lord. The people boasted about the past yet they were content to do what pleased them even if it were a direct rebellion against the Lord. They were eating things that were forbidden as unclean. While we do not have the same physical prohibitions on us today, we do well to consider the associations which we make and to think about whether we are not guilty of the same principle, except in a spiritual sense rather than the physical. 
For all their rebellion, the people look down on others and claim a higher standing. They are holier in their own eyes than the people who do not have physical links to the nation that the Lord has chosen, but that are obedient to His Word. The Lord warns that this is like smoke in His nose, something which He cannot abide. He promises that He will call them to account for their actions. In His mercy, He gives opportunity to repent, but He cannot condone their actions. He will mete out a just recompense for what they have done.
The Lord now highlights that there is a remnant whom He will save. He will act in a right way so that those who sin are punished, but those who are true to His name will receive the just recompense for their faithfulness. They will inherit what the Lord has promised so that the word of the Lord will be fulfilled. There is no reason for us to believe that this is not a literal promise to the nation, we have every reason to anticipate its fulfilment. 
It is clear that this remnant is the exception. The fact that the Lord will show mercy to these does not mean that He will not judge. He addresses the nation as a whole and warns them that they have turned away from Him and the place that He has chosen for Himself. They think that they can do as they please and the Lord will fulfil His promise. This is not true in any way. The Lord is taking account and He will give them over to the enemy so that the enemy will come in and slay them with the sword. The reason is that they would not listen to His voice, they would not answer, they chose a path of sin. What a challenge for us! How easily we can be guilty of the same attitude.
Are we marked by true devotion or outward piety?

Memory Verse 'And I will bring forth a seed out of Jacob, and out of Judah an inheritor of my mountains: and mine elect shall inherit it, and my servants shall dwell there', Isa. 65. 9
January 18.	Isaiah 65. 13-25.
New Heavens and a New Earth.
The Lord now sets out the contrast between those who believe and those who followed the path of rebellion against the Lord. The faithful will be fed, satisfied and rejoicing whereas the others will be hungry, thirsty, shamed and tearful. It is a complete contrast with the circumstances which the people expected as they looked around. The people who brought such trouble on the nation will be seen in their true light as the cause of the curse that has been their portion for so long, whereas God will be honoured and acknowledge. His Name will be on the lips of every man.
The Lord now speaks of a new heaven and new earth which will displace the old one. It may be that this is looking beyond the thousand year reign of Christ to the eternal state, we are clearly told that there will be a new heaven and earth in that day because the old have been removed. It is, however, probable that the Lord has in view the complete new order that will be introduced with the reign of Christ. There will be dramatic physical changes as the hills and mountains are brought low and the valleys raised so that the house of the Lord takes the place of prominence across the whole world. There may be movements of the land mass so that the continents disappear and the  world becomes a single land. There will certainly be major spiritual changes because every person who enters into the kingdom will have been born again by the Spirit of God. They may not have a new body such as we will have, but they will certainly have new life. In the circumstances of those days, the flesh will be overcome, even if there will be others born to the believers in the kingdom who are never born again and who will form a rebellion against the people of God at the end of the thousand years.
Isaiah now describes the character of those days. It will be a time of joy and rejoicing in Jerusalem so that there are no more tears in the city. The people will be marked by maturity to such an extent that there will be no one who fails to fulfil what he could in his life. Life will be such that if a man dies at a hundred years, it will be known that he was under a curse because of his life. They will all build houses to live in themselves and plant vineyards which they will eat, not for the benefit of others as so often happens at present. It may be that the enemy comes and takes the land as happened in Isaiah's day or it may be that the rich exploit the poor and fail to give them a just wage. Neither of these will be permitted when the Lord reigns over the earth. The Lord's people will be like the tree that lives for generations and they will continue to enjoy the fruit of their hands for the whole time. They will not face the prospect that the harvest fails for any reason, but their work will bring its reward without any conflict. They are the blessed of the Lord, they will be seen to be the people that the Lord chooses to bless. This is true for the faithful who go into the kingdom, but it is also true for the children. At the root of this is the fact that they will have constant access to the Lord and His concern will be such that He will answer to meet their needs even before they call. There will be no delays in answers to their prayer.
The effect of the rule of Christ will reach to the animal kingdom as well. Circumstances that prevailed at the beginning of time, before sin came in, will be seen again as man will have complete dominion over the beats of the field because there will be no reason for the beast to fear.
Are we among those who “love His appearing”?

Memory Verse 'For, behold, I create new heavens and a new earth: and the former shall not be remembered, nor come into mind', Isa. 65. 17
January 19.	Isaiah 66. 1-9.
The Throne of the Lord.
The Lord now issues a challenge to the people about their boasting. He points out that He is the Creator and Owner of all things. They are boasting in the house that they have built, but He wants them to realise that they are only using what He has given them. It is nothing for them to boast about. He wants them to tell Him what they have done that did not come from Him in the first place. 
In view of this, the Lord says that He is looking for a man who recognises that He has nothing to offer and so he is contrite and trembles at the word of the Lord because he knows that it can only condemn his shortcomings. Here is the antidote to pride. Rather than to boast about what we have done, we ought to consider what we have not done in the light of the word of God.
The Lord now exposes the heart of those whom He has refused. He sees men who kill an ox for a sacrifice, but they are equally ready to kill a man. They bring a lamb to the altar without a thought for what they are doing. They might as well be killing an unclean animal such as a dog or a pig. When they bring their incense to burn before the Lord, they are thinking of their idol. It may be that their outward actions are right, but their heart is far away from the Lord and they have no real thought for what He desires. The Lord sees what they are thinking and values their offering in this light. He will give them the very things that they fear because they refuse to hear the Lord when He calls on them and asks them to listen. Whatever their actions may be, the Lord sees the evil of their ways and judges in this light. They cannot escape and they cannot argue with His judgement.
In contrast to the condemnation of the opening verses, the Lord now turns His attention to those who do fear His Word. They have been condemned and thrown out because of their desire to obey the Lord. Their enemies professed that they were glorifying the Lord, but the Lord will call them to account for their actions when He comes to vindicate those who fear His Name. It will come as a tumult when the Lord intervenes and the noise sounds out across the city while He judges His enemies.
Isaiah now paints the picture of a woman that is about to give birth. This is the confidence of the faithful of Israel throughout the dark days that precede the coming of the Lord. They will rest in the assurance that this is the spiritual equivalent of travail. The nation is about to be born again. There is a clear parallel with the beginning of the nation as the Lord called them out of Egypt. They faced many years of trouble before the Lord sent a deliverer in Moses. This time, the deliverance will be complete as the Lord Himself comes to save His people. The time will be shortened so that the remnant is preserved.
The Lord raises a question to encourage the people. It may be that the world has never seen anything like this before, but the Lord is working to accomplish all that He desires. He has brought the nation to the point where it will be reborn and nothing can stop Him from finishing the work. Men may look and see a hopeless situation., It is one thing for a woman to give birth to a child, can a nation be born in the same way? The answer is that it can as long as God is in the work. He will bring forth the nation for His glory.
Are we careful not to be motivated by outward show?

Memory Verse 'Thus saith the LORD, The heaven is my throne, and the earth is my footstool: where is the house that ye build unto me? and where is the place of my rest', Isa. 66. 1
January 20.	Isaiah 66. 10-24.
The Fulfilment of Divine Purpose.
The prophecy now comes to its climax with the call for all who love Jerusalem and mourn for her loss to rejoice because the Lord will fulfil His promises and those who seek the good of His people will reap the blessing that the Lord desires to pour out. The Lord takes up this same idea when He tells His disciples of the judgement that He will execute as He returns to establish His kingdom. On that occasion He tells them that those of the nations who are alive at His return will be judged according to the way in which they have treated His people during the days of great tribulation. It is good to see that the Lord tells them that the kingdom has been prepared for them from the foundation of the world. It may be that they are not members of the Church or of the nation, but they were still in the mind of the Lord from the beginning of time. They will enter into a time of peace that will flow out from Jerusalem and that will reach the Gentiles. They will be like children for the nation, a clear indication that the distinction between Israel and the Gentiles will be seen in that day. There is no way that the picture here can be reconciled with the Church where Jew and Gentile are accepted on an equal footing. The work of salvation will be evident because the  Gentiles, who today would be jealous of Israel receiving a status  of this nature, will rejoice and flourish at the prospect that the Lord has fulfilled His promise even though it favours the nation. 
The Lord now gives a final picture of the way in which this will be established. He is going to come with fire and chariots like a whirlwind to demonstrate His anger in fury and flames of fire as He pleads with all flesh and leaves many slain. If the preceding days have been days when the enemies of the Lord have inflicted intense suffering on all who name the name of Christ, their wrath will be matched by the fury of the Lord as He calls them to account. It is a day when all flesh will be called to account. There will be no escape. Those who came against the city for the final conflict will be consumed, others who were on the edge of the conflict may be spared to spread the witness of the glory of the Lord across the whole earth, but what is certain is that all who are spared will be ready to bow the knee to the Lord and to acknowledge His power and glory in such a way that there will not be any place where this is not known.
The first action will be to ensure that all the nation is returned to the land to enjoy their inheritance. They will bring them by the fastest available means as an offering to the Lord. It is notable that this is seen to be more important than any other act of allegiance. If the way that they treated the nation in adversity is witness to their faith, then this will be seen in the way in which they bring them after the Lord's return. The people will be established as the priests and Levites, fulfilling the original desire that they would be a kingdom of priests to the Lord.
The promise is given that these people will receive an everlasting portion which will not be removed and all men will come to worship every sabbath and every new moon. In contrast, the carcases of those who defied the Lord will be a witness to the judgement that comes on such and a warning to any who might be tempted to rebel.
Are we upholding the honour of our Lord?

Memory Verse 'And it shall come to pass, that from one new moon to another, and from one sabbath to another, shall all flesh come to worship before me, saith the LORD', Isa. 66. 23

January 21.	Jeremiah 1. 1-10.
The Call of Jeremiah.
Jeremiah introduces himself as the son of Hilkiah, one of the family of priests who lived in Anathoth. This does not help greatly in identifying him although the high priest who found the book of the law in the days of Josiah was named Hilkiah.
Jeremiah is a young man when he starts his prophecy in the thirteenth year of the reign of Josiah. This was five years before Hilkiah found the book of the law in the temple, so it is still quite possible that he could be the same man. Anathoth is the family home of Abiathar, who was excluded from the priest's office in the days of Solomon. He was the last in the family of Eli to fulfil the work of a priest because of Eli's failure to deal with his sons when they corrupted the priesthood and committed fornication. As such, Jeremiah is an unlikely contender for the call that he receives. He would continue for more than forty years until the time of the captivity.
Jeremiah outlines his credentials: the word of the Lord came to him. This is an essential requirement of a prophet, but it is also the sole requirement. No one can speak for the Lord unless the Lord has spoken to him, however no one should remain silent once the Lord has spoken.
The Lord tells Jeremiah that He has had His eye on Jeremiah from the time that he was first conceived in the womb.  He knew him, sanctified him and ordained him. This was not a quick decision to meet a need, it was an example of the careful planning that the Lord undertakes. Jeremiah objects because he is a child. In the context of his calling as a priest, this would mean that Jeremiah was no more than thirty and possibly not even twenty-five years old. They would begin their service at twenty-five, but they would only officiate fully at thirty years. There is no doubt that a man who was less then thirty might well be dismissed by the people as no more than a child. Certainly, if he were not twenty-five, he would be seen in this way because he would be too young to undertake any priestly duty. 
The Lord dismisses the objection and tells Jeremiah that he must go wherever the Lord chooses to send him and to say exactly what He commands. This is a fearful prospect, it is distinctly possible that he could find himself standing up to his own father. It is no wonder that the Lord has to add that Jeremiah has no reason to fear because the Lord will stand by him and save him from those who try to take him. It is significant that when the Chaldeans take Judah into captivity, Jeremiah is free to remain in the land and is given the promise of safety by the captain of the army. It is sad to consider that a man who spends years evading the men of his own nation is respected by a heathen army. Whether this has anything to do with the esteem in which Daniel is held by Nebuchadnezzar, we cannot tell.
The Lord now tells Jeremiah his commission. He is a mouthpiece for the Lord and he is set over the nations. He will root out, pull down, destroy and thrown down on the one hand or he will build and plant on the other. It is a reminder of the ways of God that a young man who is of no consequence as far as his own people are concerned should be chosen as a vessel in the hand of the Lord to exert control over the nations. Such are the ways of God.
Do we remember that even the kingdoms of men are under the control of the Lord?

Memory Verse 'See, I have this day set thee over the nations and over the kingdoms, to root out, and to pull down, and to destroy, and to throw down, to build, and to plant', Jer. 1. 10
January 22.	Jeremiah 1. 11-19.
The Vision of Jeremiah.
The Lord now gives Jeremiah two visions that confirm the substance of the message that he will tell the nation. On both occasions, the Lord asks Jeremiah to tell what He sees. This is a confirmation that Jeremiah is faithful in what he reports. If he is going to be a prophet of the Lord, he must be true to what the Lord says. There is no value in Jeremiah adding his own ideas or embellishing what he sees. The same is true for every servant of the Lord. We must all be true to what the Lord says
The first vision is a rod from an almond tree. The message that is associated with this is that the Lord is going to fulfil His Word speedily. We may look at this and think that there were at least forty years between the call of Jeremiah and the fulfilment of his prophecy, but this is a reminder that we cannot judge time by natural thoughts and especially, we must not think in terms of our personal lifetime. By the time that Jeremiah prophesies, Judah has been in rebellion against the Lord for around three hundred and fifty years. In this context, another forty years is not long, but it does remind us that the Lord is still merciful in allowing the people opportunity to repent.
The second vision is a boiling pot that faces the north. The Lord tells Jeremiah that this is a warning that there will be trouble that will come on the land from the north. The Lord will bring the families of the north together against the city of Jerusalem and against all the cities of Judah. They will all try to lay claim to it. The Lord Himself will pronounce His judgements against a nation that has turned away from Him to worship and serve idols of their imaginations. 
The Lord commands Jeremiah to prepare himself for the work and speak as he is told. The task is hard for Jeremiah because he has to stand up to these people and expose them for what they really are. It may be that they are still the same as they were in the days of Isaiah, when they went through the motions of obedience to the Lord, but their heart was not in it. It will not be easy for Jeremiah to pronounce the judgement of the Lord against people like this, especially when they are older than him, by many years in the case of many of them. The Lord gives Jeremiah a stark choice: either he says what the Lord tells him and trusts in the Lord to defend him or he concedes to the people and faces the prospect that he is found to fight against the Lord. In one sense it is an easy choice, but this depends on the faith to trust in the Lord. A man of the flesh would never stand against others in this situation.
The Lord now assures Jeremiah that He has made him like a defenced city, something that the people will never be able to breach. When they try to silence him, they will find it to be like attacking an iron pillar or walls of brass, There is no way in which they will be able to touch him because the Lord is his defence. Equally, however, the opposition is united. He will face the whole land: the kings and the princes of Judah as well as the priests and all the people. He will stand on his own for the most part. As we read the prophecy, we learn that one or two stood by him, but there were very few. For all this, the word of the Lord is true: they cannot overcome him.
Are we careful to speak only what the Lord gives us to say?

Memory Verse 'Thou therefore gird up thy loins, and arise, and speak unto them all that I command thee: be not dismayed at their faces, lest I confound thee before them', Jer. 1. 17.
January 23.	Jeremiah 2. 1-13.
The Plea of the Lord.
The Lord now gives His first message through Jeremiah. He takes Israel back to their start. He recalls people who were devoted to Him and who went into the wilderness after Him. There was nothing that the Lord could ask which was too much for them to do. This is a picture of the faith of Abraham, Isaac and Jacob. Abraham left Ur of the Chaldees in order to go to the place that the Lord chose. The Lord protected them and separated them for Himself. They were holy to Him, a first-fruits that enjoyed His protection to such an extent that the Lord would intervene on their behalf and stop any from harming them.
The Lord now turns to the people of Jeremiah's day and brings the challenge to them. The fathers have chosen to go away from the Lord and to follow things that have no substance. They are only interested in their own ways and they do not take account of what the Lord has done for them as a nation through the course of their history. He led them out of Egypt and kept them through the wilderness in a place where no one could ever survive on their own. He brought them into a land which offered everything that they could ever ask. It is notable that the Lord ignores the many times that He had to deal with the people. There is no mention of a generation that died in the wilderness. The people had every reason to trust in the Lord because He gave them all that they might think.
The response of the people is that they defiled the land and made the place that the Lord chose to be hateful to Him. They gave no thought to the Lord and what He wanted. As we read this, it is easy to see that this is true of the nation from the time that Joshua and those who were his fellow rulers died. The book of Judges starts the picture of decline.
As the Lord looks, He sees that the trouble starts from the top of the nation. The priests give no thought to the Lord. They are not looking for Him, they do not know Him in their own experience. It is fine to remember what the Lord has done in the past, but there is no substitute for personal experience. It is easy to live on past experience, whether it be things that we have heard from those who went before or whether it be things that we have seen in the past. Neither of these are of any value in the present. We need the Lord to be with us in a real way every day. As priests, we should be living in the good of His presence and we should be asking what has happened if we do not experience it. The pastors and prophets were equally guilty. The people who should guide the people in the ways of God were rebelling against the Lord, turning to idols and choosing a path that brings no profit.
The response of the Lord is to plead with the people. He challenges them to consider the nations around. They would make a boast of being the people of the living God, yet they would act in a way that the followers of idols would not. They could not find another nation that has chosen to turn from its idol to another idol and yet these are only imitations. The nation of Israel serves the living God. He calls the heavens to witness the horror of what they are doing and the desolation that will result. The nation is guilty of two gross sins. They have turned away from the living God, the fountain of living waters, Who would satisfy them abundantly if they simply looked to Him. Instead, they have followed idols who demand that they work for themselves and find no satisfaction, What folly is this.
Are we enjoying all that our Lord has prepared for us?

Memory Verse 'For my people have committed two evils; they have forsaken me the fountain of living waters, and hewed them out cisterns, broken cisterns, that can hold no water', Jer. 2. 13
January 24.	Jeremiah 2. 14-25.
The Charge against Israel.
The Lord now asks Israel to consider their standing. There is no reason for them to be like a slave in bondage to others or a prey to their enemies. They came against the nation like young lions, wasting the land and burning the cities which were left without any to live in them. They had been overrun by Noph and Tahapanes.
The Lord brings the accusation that this is what the people have brought on themselves by forsaking their God, Who is the eternal God and Who wanted to lead them. It is sad to see how much trouble has come on the people of God over the centuries because they have gone their own way and they have not obeyed the word of the Lord. This is true for Israel as a nation and it is true for the Church in the present age as well. Certainly, there has been persecution and trouble, but there have also been circumstances where the saints have not acted in the way which the Word of God directs and trouble has come from this. Even as the charge is laid against them, the Lord warns that He can see that they are still guilty of going to Egypt or Assyria for the help that they ought to be seeking from the Lord. They will continue in this way until their own wickedness brings them to recognise their folly and their backsliding will expose their sin. The Lord through Jeremiah encourages them to take note and to acknowledge that it is sinful and it only adds to their distress. They have no thought for God in their ways and they show Him no reverence in their conduct.
The Lord now reminds the people of the earlier days in their history when He broke the yoke of bondage that the enemy wanted to lay on them and set them free. When He did it, they would promise not to repeat their sin while, even as they said it, they were guilty of continuing to practise idolatry on the hills and under the trees, suggesting that sometimes it was open and at other times it was hidden. The certainty is that, whether they tried to hide or not, the Lord saw what they were doing.
The Lord now bemoans that He has taken every care to call a nation that was right and true to Him, yet they have degenerated into something that is marked by shame and sin. This is a challenge to us. What does our Lord see in us? He has redeemed us in a far greater way than the redemption from Egypt that Israel knew, but we are still prone to wander and to go in our own ways. We can be as blind as Israel to the fact that our ways are not what the Lord desires. We need to listen to the rebuke of the Lord here and to look back on our path to see whether we are truly following the way that the Lord leads.
The Lord uses the picture of dromedaries, an animal that can travel great distances without stopping for refreshment or wild donkeys that are used to living in the wilderness and finding what they need. They do not require the same provision as most beasts, but the picture here is that this should not be true for the saints of God. We need to refresh ourselves in Christ continually, we need to find fresh pasture every day in order to maintain our strength. The call comes for them to draw back from such a path because it is like walking on feet without shoes or choosing to go without the drink that we need to sustain us. Their answer is that there is no hope in obedience to the Lord, they would rather follow the ways of the strangers than to live in the way that the Lord directs. They would rather face the bondage of slaves than to know the liberty of the Lord.
Do we forget that our Lord is never deceived?

Memory Verse 'Is Israel a servant? is he a homeborn slave? why is he spoiled?', Jer. 2. 14
January 25.	Jeremiah 2. 26-37.
Israel's Departure.
The Lord now highlights the true nature of Israel's condition in His sight. They are like a thief who is ashamed because they have been caught. There is no genuine recognition of sin, there is no genuine repentance. It is the attitude that we often hear today, something is acceptable as long as they are not caught out and as long as no one is obviously harmed. It neither takes account of the fact that God knows nor of the fact that sin always brings harm even if it is not obvious. The Lord pronounces that the guilt starts with the kings and princes and extends through the priests and prophets. Everyone who has a position of responsibility to guide the people is included in this condemnation. It shows corruption from the highest to the least. The details that we learn from the historical narratives indicate that this would not be true of Josiah who removed the idols from the land before the time that Jeremiah started to prophesy, but it is true of the later kings. This suggests that this prophecy along with the majority of the book is from the time of the sons of Josiah. This is confirmed with the next statement as the Lord tells the people that He knows the way in which they are worshipping idols and turning their back to Him. They are only interested in what the Lord can do when they find themselves in extremity and their idols prove useless to do anything for them. This is sadly true on many occasions. People who refuse to acknowledge God in most situations of life are often quick to pray when they are faced with difficulties that they cannot handle or even to accuse Him of failure when the trouble persists 
The Lord challenges them to go to their idols in their need. They have neither time nor thought for the Lord at other times, so why do they turn at this time? They are showing the folly of their way, they know that the idol is helpless. The reality is probably that the idol does not make the demands on them that the Lord does, so it is far more comfortable, also, the idol is more visible so it appeals to the eye of man. Once again, these are both true on many occasions today. People refuse the claims of God in the Gospel, they invent their own religion to which they attach the name of Christ, but they expect the Lord to receive them and to honour them in the same way as He promises to honour those who truly seek Him.  
They plead with the Lord, but transgress against Him, He judges and they refuse to accept it, they destroy the messengers that He sends to warn them. The Lord now tells them what they must do if they want Him to act on their behalf. They must accept that He is Lord, not them. They must show their appreciation of Him in the way that a bride would appreciate what her bridegroom gives. They must not try to gain favour with those who refuse the Lord.
As the Lord looks at the people, He clearly sees the blood of those whom they have slain for no reason. It is not even as if they have tried to cover up their actions, they have been blatant in their murder. They still claim to be innocent and say that the Lord will not be angry with them. Their actions show their lack of confidence. They change their ways and turn to Egypt. He warns them that Egypt will bring shame in the same way as Assyria did in earlier days. They will be left to go into captivity with their hands on their head as they see the futility of all their hopes. Their idols are powerless, Egypt is broken, the Lord will not listen, but still they are not prepared to repent and seek the Lord from the heart.
Have we chosen the way of the Lord or the ways of men?

Memory Verse 'Wherefore will ye plead with me? ye all have transgressed against me, saith the LORD', Jer. 2. 29
January 26.	Jeremiah 3. 1-11.
Adultery and Idolatry.
The Lord now draws a contrast between marriage and His relationship with Judah. If a man puts away his wife, he cannot take her again. If he does, he pollutes the land because this is an abomination to the Lord. In contrast, Judah has turned away from the Lord for idols on many occasions, but the Lord still pleads for them to return with the promise that He is ready to receive them.
He challenges to the people to look for any place where they have not been guilty or where they have not been enticed. They look for idols in the same way as the Arabians wait in the wilderness to take prey from unsuspecting travellers. The result is that the land is polluted with their sin, so the Lord has withheld both showers and the latter rain. It should be clear that they have displeased the Lord, but they refuse to listen. Even Ahab appeared to accept that the drought came as a result of idolatry although he did require a contest to prove the point. It appears that these people are so committed to their own ways that they are not even prepared to consider that they may be at fault.
The Lord urges the people to call on Him as the Guide from their earliest days. It is likely that the question about the anger of the Lord may be a suggestion that the Lord is sure to save them eventually, so all that they need to do is to wait. They do not consider that the Lord is holy so He will not condone sin.
Jeremiah now recalls what the Lord had said in the days of Josiah. This suggests that he is now writing after the death of Josiah and is recalling the fact that this is not the first time that the Lord has given the same message. What is recorded here would teach us all that we need to know, but it is not everything that the Lord says. The Lord pointed out the sin of Israel. She was guilty of going back from the Lord. He wants the people to understand that Israel is an example of the way in which the Lord deals with sin. It has little to do with the relative merits of Judah and Israel, but it is an example of both judgement and mercy. The judgement of the Lord is seen in His dealing with Israel, His mercy is seen in holding back from executing the same judgement on Judah. The Lord raised up prophets who were sent to Israel with the same message as He now sends to Judah, but the people would not listen, so they faced captivity. Judah saw what the Lord was doing but refused to accept that the same judgement could fall on them.
The Lord is watching. He takes note of the response of Judah when He judges Israel. He is careful to ensure that the reasons are clearly documented so that Judah could not argue that they had no reason to think that they would be under the same condemnation. Finally, the Lord acts in judgement, yet Judah chooses to ignore this. She goes away and does the same things as those for which Israel has been judged. It is sad to think that the lesson of Israel is so quickly lost. Hezekiah set an example of obedience, Manasseh repented at the end of his reign and reversed some of his idolatrous practices, now Josiah sets yet another good example for the people to follow. For all of this, they are determined to go after the idols and stocks that ruined Israel an so nearly brought Judah into ruin in the days of Ahaz and Manasseh. She refuses to give reverence to the Lord as He desires from His people, yet the challenge comes to us that outward form will never displace spiritual reality..
Are we content with an outward form or inward reality?

Memory Verse 'And yet for all this her treacherous sister Judah hath not turned unto me with her whole heart, but feignedly, saith the LORD', Jer. 3. 10
January 27.	Jeremiah 3. 12-25.
The Invitation Renewed.
The Lord now issues the call for the northern kingdom to return to Him. It may be that Israel has been taken into captivity, yet they have actually proved to be more faithful than Judah. The Lord has no interest in retaining His anger against the people, there is nothing in which He takes more pleasure than showing mercy when there is the opportunity. All that He requires is for the people to acknowledge their sin and that they have followed the ways of men instead of the ways of the Lord. The Lord has not set them aside, He still claims them for Himself and He still desires to bring them into the blessing which He has promised. If they agree, He will send them shepherds who will teach them the ways of the Lord and show them what it means to follow the Lord out of a true heart.
He gives a promise of increase for the people with the prospect that they will no longer be occupied with the shadows. As Jeremiah writes, the people made their boast in the ark of the Lord as the symbol of His presence with them. They failed to recognise that this was no more than a symbol. They days is coming when the people will not be pre-occupied with the ark because the Lord will be there. They will come up to Jerusalem because it will be the place from which the Lord executes His rule over the whole of the earth. It will become a centre of gathering for all the nations of the earth and the effect of the Lord being present is that the people will not go in their own way any longer.
It will be a time when the two parts of the nation of Israel will be reunited and will come from the countries where they have been taken into the inheritance that the Lord promised to their fathers. This is a prophecy that has not been fulfilled as yet. Judah came back from captivity in the days of Cyrus, but the northern kingdom has never returned. Men do not know where to find the ten tribes, but the Lord must fulfil His Word. He has His eye on His people, waiting for His time to fulfil His promise. They will receive an inheritance that is the envy of others, they will acknowledge the Lord as their Father and they will not turn away from Him any more.
The Lord now brings the accusation against the nation. They have been like an unfaithful wife and the result is that there is weeping in their high places because they still choose to worship their idols rather that the Lord Who could deliver them. Sadly, their ways are so perverted that they do not even realise that they are not obeying the Lord because they have forgotten all that He has said and done for them. He issues the call again for them to come to Him.
The response comes back that they are coming because they know that He is the Lord their God. They have looked to the hills for safety, but it was of no value. They thought that the mountains would make the land easy to defend, but it was not to be so. The only way of salvation is in the Lord their God. As they look at the results of the earlier efforts, they see how the labour of the previous generations has been taken away in shame, whether it be cattle or family, so much has been lost by their sin. They are left in shame and confusion as they look around and do not know where to turn. They confess that this is the result of their sin and their fathers because they did not listen to what the Lord asked from them.
Do we judge self or others?

Memory Verse 'In those days the house of Judah shall walk with the house of Israel, and they shall come together out of the land of the north to the land that I have given for an inheritance unto your fathers', Jer. 3. 18

January 28.	Jeremiah 4. 1-9.
The Destruction of Jerusalem.
The Lord now brings the challenge to the people again. He promises that if they return to Him and put away their idols, they will be established in the land and they will see the hand of the Lord with them to demonstrate His character among them. They will be the source of God's blessing to all the nations and they will be a manifestation of the glory of the Lord. This is the desire of the Lord for His people. It was what He wanted to do with the nation of Israel, but their sin has prevented him from fulfilling this to the present. It is also what He wants to do with the Church today. Paul captures the idea when he points out to the Corinthians that the display of the gifts of the Holy Spirit when exercised under His control will bring men to acknowledge that God is among them of a truth. Sadly, there is a danger that what is seen may be the display of natural ability under the control of those who promote themselves.
The Lord now calls on the people to prepare themselves in the way that they would prepare the ground for sowing. No one would ever think of sowing seed into ground that was not ploughed and yet we may think that we do not need to remove the sin from our lives so that the Lord can work with us. Certainly, the believer has been set free from the judgement that sin demands and the bondage of sin, but this does not mean that we live in the good of it. We need to ensure that we do not condone sin in our hearts. The warning is as true today. It may be that some make a profession without reality, it may be that some are saved but fall back into sin. The spiritual man will not allow sin to continue in his life.
The call goes out for the men of Judah and Jerusalem to gather themselves together into the cities that have defences. The enemy will come and the people need to be in a place of safety. It may well be that the Lord is taking up the cry that the people raise to point out the  futility of their thinking. It does not matter how well defended a city may be, the Lord has determined to bring trouble from the north and no amount of defence will withstand the Word of the Lord. The north is the picture of adversity and He is emphasising that there is no escape from the enemy in their own strength because the Lord has appointed the nation to judgement and a great destruction. The enemy will come like a lion that is coming out to take its prey. The fact that it leaves the thicket suggests that the prey is helpless. The lion would track stealthily until it was certain of its kill. Only then would it come out into the open. The enemy is a destroyer who is bringing the Gentiles into subjection and he is already coming with the express intention to make the land into a waste so that there is  no one left in the cities.
The Lord now offers the only advice that would prevent this. He tells the people to put on the clothing of those who mourn and to make a great lamentation. They need to show that they understand the true nature of their predicament. It is not an enemy who can be bought off by paying a ransom price. It is not an enemy who is ready to show mercy. The Lord can act as He did in the days of Hezekiah, but the people must turn to Him from the heart, Sadly, the people are not prepared to turn, so the judgement starts at the head with the king and his princes and continues through the priests and prophets who should be warning the people, until everyone is affected.
Are we prepared to humble ourselves before the Lord?

Memory Verse 'If thou wilt return, O Israel, saith the LORD, return unto me: and if thou wilt put away thine abominations out of my sight, then shalt thou not remove', Jer. 4. 1
January 29.	Jeremiah 4. 10-22.
The Woe of the People.
Jeremiah brings his petition to the Lord on the basis that the Lord has deceived the people by promising them peace when they are facing a sword that is threatening to devour them. He uses the title, Lord God, which suggests the idea of the God Who keeps His covenant with His people. The issue is that the people have failed to keep their part of the covenant. The Lord has made the promise on the basis that He will deal with their sin and will transform them into what He desires, but He needs to see evidence of those who desire this.
The Lord tells them that there will be a dry wind that will come from the high places of the wilderness. It is not a wind that will fan them in the way that the crop is fanned to separate the wheat from the chaff, neither is it a wind that will purge out the worst of the people. It is a full wind that will come to bring devastation as the Lord executes His sentence against the people who have sinned. The enemy will come like clouds at the speed of a whirlwind with horses that are faster than eagles. It will leave the people without any defence against them so that they lament their destruction. 
The cry goes out for Jerusalem to cleanse herself from the wickedness that is in her heart so that she can know the salvation of the Lord. Even in a time of extremity, the people are still trusting in their vain hopes rather than turning to the Lord for help. The cry has gone out from Dan to Ephraim, there is only destruction in the neighbouring country, and now they are left to face the enemy. The enemies are watching and speaking out against the city, they are gathering round to see and possibly even to assist in her destruction. As often happens, this is a picture which was seen in measure in the days of Jeremiah, but which will see a complete fulfilment in a coming day. The words of the people, His blood be on and on our children, has still to be fulfilled even with the devastation of the Roman conquest and the Holocaust. The nation has forsaken the Lord for centuries, they have taken His mercy as an indication of approval rather than the opportunity to repent. The Lord has allowed them to continue, but He will deal with them in judgement. If only they could see it, they are adding to their afflictions by their refusal to bow to the word of the Lord.
The lament is raised again as the evidence of the Lord's dealing touches the heart and bowels. This is a challenge to us. We are living in days when many will speak of the failure in the witness to the Lord. They may look back on past days when there was evidence of the Lord at work, they may bemoan the lack of power. The challenge comes, How much do these issues affect us. Jeremiah tells us of the pain in his heart, he tells of the noise that comes as the affliction is seen. As we think of the circumstances around us, it should be the cause of tears and sorrow. Often, we dismiss it as if it were only to be expected because this is a day of small things. As we see the enemy reaching in and trying to prevent the witness to the Lord, we ought to raise our voice in prayer for the deliverance. The circumstances in many places today are very similar in many ways, but the people of God appear to accept them as if it were normal. Our hearts should be touched to recognise what is happened and to plead for the Lord to save us from the destruction. We should plead for the saints to wake up to the reality of what is happening.
Are we as foolish as the people here?

Memory Verse 'For my people is foolish, they have not known me; they are sottish children, and they have none understanding: they are wise to do evil, but to do good they have no knowledge', Jer. 4. 22
January 30.	Jeremiah 4. 23-31.
The Devastation of the Land.
Jeremiah continues the lament as he considers the devastation that comes when the Lord intervenes to judge. It may be that this is a description of the land of Israel, but it will only be fully seen in a future day when the wrath of God has been poured out. 
The earth is left without any form and the heavens are covered in darkness, the mountains and hills are shaken, men and birds are missing, the fruitful places become a desert and the cities are broken down because the Lord comes in His fierce anger to judge. The picture is vivid and it is easy to see what Jeremiah describes here. It should be a challenge to us that there may well be people whom we meet who will face this outpouring in their lifetime. We need to take the time to consider the reality of where this world is going in its rebellion. It is easy to sit back and bemoan the circumstances, but are we doing all that we can to tell the people what is coming? Even more important is the question as to whether we live in a way that shows a true appreciation of God's hatred of sin.
The Lord has decreed that this is what is coming and nothing can change His mind on this. The idea that the Gospel will in some way change the world so that the judgement is averted cannot be found in Scripture. There are a number of passages like this as we go through the scriptures, notably in Revelation where we are given details of how the judgements will be executed, including the progression from the warnings that may allow people to prepare, to more severe judgement that affects a third part of every sphere of the earth, to the final outpouring of wrath which will immediately precede the coming of the Lord, a wrath so fierce that it is only the short duration which will allow any life to survive.
When the enemy comes, the whole city will flee from the noise of battle and will go to any place that they might find in order to escape. No one will remain in any of the cities because they will know that this is a place where they will be taken. It is likely that this is still too late to escape from the wrath that will be seen, the Lord warns to flee at the first signs, when the man of sin raises his abomination in the holy place.
The Lord raises the question as to what they will do when this happens. All that they have will be taken as a spoil for the enemy. They may make a show of their riches with clothes or jewellery, but this will count for nothing. The enemy will have no interest in receiving bribes because they expect everything to fall into their hands as a result of the victory which they think is certain. It may be that the women will paint their faces in an effort to attract the pity of their enemies, but this will be seen for what it is, a futile attempt to entice men to show pity. The hatred for the name of God that the devil will raise through the man of sin will be such that the armies will have no thought of anything except total destruction for the people of God.
The chapter ends with the picture of a woman giving birth to her first child. The idea is that she will face all the pain, but she will not know the reality of the joy that follows childbirth until she has given birth. How we rejoice to think what that birth will be in that day.
Do we mourn while there is opportunity for repentance?

Memory Verse 'For I have heard a voice as of a woman in travail, and the anguish as of her that bringeth forth her first child, the voice of the daughter of Zion, that bewaileth herself, that spreadeth her hands, saying, Woe is me now! for my soul is wearied because of murderers', Jer. 4. 31

January 31.	Jeremiah 5. 1-13.
The Search for Truth.
The Lord now issues a challenge to search the city of Jerusalem for someone who is marked by justice and truth. He promises that He will pardon the city if such a person can be found. This is a sad indictment of the city. It may be that there are those who are not in a position to exert any influence, but it would appear that those in any position of authority in the city are marked by complete corruption. The Lord appears to go further than Abraham was ready to go in his plea for Sodom, but the result is the same: there is no escape from the judgement that is coming. It is no wonder that the Lord speaks of Jerusalem as being spiritually called Sodom and Egypt in Revelation chapter 11. Even those who take the name of the Lord are doing it in deception, there is no truth in their ways.
Jeremiah answers the Lord. He appears to recognise the truth of what the Lord says. The people are not prepared to listen to the Lord even though He may try to gain their attention in every possible way. He sends them troubles which are designed to bring them to Him, but they simply set their faces like a rock. He sees their state and acknowledges that they are poor and foolish because they do not know the ways of the Lord. This is the basis of true wealth. It does not matter what we may have by way of material goods, they are of no value without the Lord. Equally, the man who has the Lord is rich even if he has nothing as far as men are concerned. Jeremiah turns to the great men because he thinks that they will know the ways and the justice of the Lord, but he finds that they have thrown aside any thought of what the Lord may want from His people.
Jeremiah now pronounces the judgement that will come on such people. They will be a prey to the lion, the wolf and the leopard. They will be helpless to defend themselves as the lion kills, the wolf spoils and the leopard watches the cities so that no one can escape. If any try, they will be torn in pieces.
The Lord now challenges the leaders with the question as to how He can forgive them. It is them who have set the example for the children to follow. The Lord has done all that He can for the people and they have rebelled against Him and given themselves to immorality. The Lord cannot ignore conduct of this nature. The nation is bringing the judgement of the Lord on themselves because of their conduct. He sends the enemy to breach the walls and to destroy because they are not His people, but He orders them not to make a full end. Here is the mercy of the Lord. He must maintain His character, He cannot overlook sin, but He will not go back on His Word. He has given a promise to the fathers and nothing can prevent it from being fulfilled even if He will bring the nation to its knees before He comes to defend the remnant. They need to learn that they have no defence against the Lord.
Israel and Judah are both guilty of great treachery against the Lord. They deny all that He has done for them. They say that it is not He Who has done these things. This may refer to some of the interventions such as the destruction of the Assyrians in the days of Hezekiah as well as the deliverance of Manasseh. Even in their recent history, they have evidence of what the Lord can do. They choose the depend on their own schemes or possibly even the thought of fate that men promote so often today. All their words will be dismissed like the wind
Are we marked by truth and righteousness?

Memory Verse 'Run ye to and fro through the streets of Jerusalem, and see now, and know, and seek in the broad places thereof, if ye can find a man, if there be any that executeth judgment, that seeketh the truth; and I will pardon it', Jer. 5. 1
 February 1.	Jeremiah 5. 14-31.
The Judgement of the Lord.
The Lord now pronounces His judgement on the people. Because they chose to dismiss His warning and to trust in the empty hope of mercy without any foundation, they will bring a fiery judgement from the Lord on themselves which means that the people will burn like the wood for a fire. He will send a strong nation against them that they cannot understand because it comes from a distance and speaks a language that they do not know. It will be an army of mighty men who swallow them up like the grave. They will take everything that the people have: the harvest and bread, the flocks and herds, the vines and fig trees. Their cities in which they boasted as their defence will be left desolate. The Lord does offer the hope that He will not destroy them completely. They may be called to account, but the Lord cannot deny His promises, He must fulfil His Word despite what men may do.
The Lord now anticipates the question that the people will ask, Why does the Lord do this? The answer comes back that He is going to treat them in the same way as they have treated Him for so many years. It is interesting to note that the questions that men ask are the same from one generation to another. People today, who give no thought for God at any other time, will ask the same question on many occasions when some disaster occurs. It does not appear inconsistent to them, but this is probably because they see supposed church leaders who will speak about a God of love as if this means that He will not judge sin. Rather than recognise that God is speaking in these things to highlight the folly of such thoughts, they would claim that He is not all that He is supposed to be.
The Lord now issues a challenge for the people, starting with a description that highlights their sinfulness. He calls on them to fear Him and to tremble at the thought of what He can do. He controls the sea and prevents it from wreaking havoc in the way that it could so easily do if He did not restrain it. How sad that men will blame God for allowing disasters rather than to thank Him for preventing them on so many occasions. Like Israel and Judah, they rebel against the Lord and have no fear of God in their hearts.
The Lord now tells them that it is their sins and iniquities that have kept them from all that they desire to enjoy. They have allowed evil men to take control of the nation. These will set out to trap the people and to bring them into bondage by deceit. They only have their own interests at heart, they will tread down anyone who stands in their way and they will gather riches at the expense of those whom they can exploit for their own ends. This is the character of the Pharisees in the days when our Lord was on the earth. They would promote the rich and devour widows houses when they should have been doing the opposite. Once again, it is sad to see how these men could read and, in all probability, recite passages of Scripture which condemn what they are doing. Still, they justify themselves in their sin yet condemn others who were no more guilty than they were.
The Lord warns that He will visit them in judgement and take vengeance on such people because they are bringing shame on His name. The prophets are prophesying lies, priests are using them to uphold their own position and the people have chosen this in preference to the path of obedience. No one considers where their actions will lead.
Are we true to the Lord, or seeking the applause of men?

Memory Verse 'Neither say they in their heart, Let us now fear the LORD our God, that giveth rain, both the former and the latter, in his season: he reserveth unto us the appointed weeks of the harvest', Jer. 5. 24
 February 2.	Jeremiah 6. 1-15.
The Warning Continued.
The call now goes up for the children of Benjamin to flee from the city and to sound an alarm throughout the area because the enemy is coming from the north and will bring a great destruction in its wake.
Jerusalem is pictured like a woman who is notable for her delicacy. There is nothing to suggest that she would be able to withstand an onslaught. 
The shepherds come with their flocks an pitch around the city, each feeding in their place. This appears to be a picture of the armies that surround the city, waiting for the opportunity to take it. They prepare for war, the only question is whether they should go up at noon and capture in the daylight or whether to come at night. The city faces the prospect of the enemy coming when the day has passed and the shadows stretch out so that men can approach without being seen. There only interest is  in destroying the palaces of the city. It is a desperate picture of a city which has no hope to escape from the onslaught.
The Lord makes clear that He is behind this. The nation has refused His pleas and brought judgement on themselves. He tells the enemy to cut down the trees and to use them for a mount which will allow them to breach the walls of the city. It may be that the city appears to be impregnable, it certainly would be if the Lord were in control, but the people have chosen to go forward without Him, so the city that might have withstood the onslaught is a prey to the enemy. 
The Lord now describes the wickedness of the city as being like the water that comes from a fountain. She is full of violence and spoiling and the Lord can only see the grief and wounds that have come as a result of their sin. He pleads for them to heed His voice before He leaves them completely desolate. He warns that the enemy will come against them with the same thoroughness that men would use when they gather the grapes for harvest. They face the prospect of being taken like grapes in a basket.
The Lord now asks who is ready to listen as He pleads. There is no one who wants to hear what He has to say, they have not allowed their ears to become tuned to His voice. They take no pleasure in the voice of the Lord. Sadly, it is something which we see around us today. Men will swing between the idea that the Lord is merciful so He will not judge and the idea that He is harsh and that He will never be satisfied. We have even more reason than Judah did to appreciate that the Lord is holy so mercy must be on a righteous basis, yet the cross provides that basis. The Lord will demonstrate His wrath because of their wilfulness and no one will escape from the judgement that falls. He looks at the people and He sees covetousness and deceit. It starts with the prophet and the priest who lay the foundation of corruption and then try to cover it by proclaiming a message of peace. There is no peace where sin is condoned, they must be ready to put way sin if they want to see the mercy of the Lord extended to them. Sadly, they have no shame about the sin that has been seen across the land. They still think that this is acceptable, despite the warning of the Lord. The result is that He visits them in judgement and throws them down.  
Do we appreciate that our Lord is not deceived?

Memory Verse 'For from the least of them even unto the greatest of them every one is given to covetousness; and from the prophet even unto the priest every one dealeth falsely', Jer. 6. 13
 February 3.	Jeremiah 6. 16-30.
The Plea of the Lord.
The Lord now issues a call for the people to seek Him in truth. He asks them to stand, to look, to ask and to walk with the promise of rest. He wants them to stand and to consider where their actions are leading them. It is not difficult to see that their situation is hopeless and that the only answer is a change of direction. All it requires is for them to take the time to stop and think. Once they stop and realise the true nature of their predicament, they need to ask for the old ways. They know the history of the deliverance of the nation from Egypt, of taking the land, of many occasions when the people were saved from the enemy, of times of prosperity, even Josiah's prosperity in their own lifetime. All beg the question as to why they are not seeing this now. It ought to be on their lips as soon as they think about the past. They will readily see that this is the good way if they take time to ponder. Once they see the issue, there should be no problem about walking in the old ways, especially with the promise that these are the way to find rest. Sadly, they refuse them, probably because they will not admit that there is a problem. They certainly will not listen to the warnings.
The Lord now extends His Word to the nations and tells how He will bring trouble on the people. They will reap what they have sown in their thoughts because they reject His law. It appears that they are still prepared to buy incense from Sheba to burn. It may be that they will find the best that the world can give to offer to the Lord, but it counts for nothing. What the Lord wants is an offering, however feeble, that comes from a true heart. He does not measure by the material cost, He measures by the devotion of heart behind it.
The Lord now gives His response. He will leave snares to trip them up and everyone will be a prey to the snare. He will bring a great nation from the north and from the ends of the earth and they will come without any mercy. It may be that this refers to Babylon in the immediate timescale, but it is looking forward to a future nation that will come. The terror will be such that the people do not know what to do. Their hands will fail, they will be in pain and anguish that cripples them like a woman about to give birth. They will not be able to go out into the field or the footpaths because the enemy will be waiting to slay them. This is why the Lord warns the people to flee in a coming day at the first sign of the abomination being set up in the temple. Those who delay will not be able to escape.
The call goes out for the people to clothe themselves with sackcloth, to lie in ashes and to mourn with the same bitterness as someone would mourn for the death of their only son. It is to be the most bitter experience that any have ever known. It is no wonder that the Lord speaks of tribulation that is unrivalled since the beginning of creation. Mt. 24. 19.
The Lord now tells Jeremiah what his calling is. He is to be a tower and a fortress for the people. He is to watch and to speak out so that they are warned of the dangers that are coming. He must take note of what they do and test it against the word of God so that He can warn them of their sin. They will not listen because they have chosen revolution which is based on slander and corruption. Everything around will be consumed, but the wicked will still not listen. They will be reprobate, those who have been utterly rejected by the Lord because they refused to listen to His word.
Are we careful to seek the right ways before the Lord? 

Memory Verse 'Thus saith the LORD, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein', Jer. 6. 16
February 4.	Jeremiah 7. 1-12.
The Word in the Temple.
The Lord now instructs Jeremiah to go to the gate of the temple and to proclaim the word that the Lord gives to all the people who are there. He starts at the place where the people make a profession. Peter teaches the same principle when he states that judgement must begin at the house of God. This is reasonable to the human mind in that there is little hope of gaining an ear in other places if the people are not prepared to listen at the temple. It is possible that the Lord is actually highlighting the opposite reality: the people who go up to the temple appear to be content with their own form of religion and do not see any need to change their ways. They do not appreciate that they are not doing what the Lord asks and the later events suggest that they are so set in their ways that they dismiss any who suggest that they may be at fault. This is something that we all need to consider. It is easy to be set in a routine and to neglect the need for the heart to be right.
The Lord calls on the people to change their ways. The buildings are of no consequence if the heart is not right with the Lord. He will dwell with those who have a true heart, but He will not dwell in a building just because it is magnificent and was built for Him. He wants to see evidence that they are making a complete change in their ways such that they show the concern that He desires for their neighbours. This is clearly an area where they failed to fulfil the law of God to such an extent that a lawyer has to clarify who is the neighbour. The Lord makes clear that He is looking for those who will show love to the stranger, the fatherless and the widow.  These are three classes that are consistently named when the Lord calls for mercy to be shown to the poor and needy. The same principle is true today. It applies in a literal sense when we think of those who come from other countries, but it also applies in a spiritual sense when we think of the true state of mankind. Every unbeliever  fits into each of these categories. They are aliens from the promises of God, without the true Father and left in a world where people are interested in promoting their own interests. The Lord next highlights the need to forsake the gods that men set up. This was the sin of the people from earliest days, starting with the golden calf a matter of weeks after the Lord gave the law from mount Sinai, but it is equally true today that people are ready to trust in anything that might offer relief from the  trouble that sin brings without bowing to God.
The people are prepared to trust in lies which say that they can commit all manner of evil: theft, murder, adultery, blasphemy and idolatry, without bringing any judgement as long as they come to the house of God and bring an offering. The same thinking is seen today when men say that God is a God of love Who forgives all or that the Gospel message offers salvation to everyone that believes without any need to acknowledge sin or to repent. It is true that salvation does not depend on works, but God does demand repentance, which has the idea of turning from sin. Their actions mean that the house of God is effectively a den of robbers in His eyes. There is nothing of any value to Him in all that they do.
The Lord reminds the people what He has done in Shiloh. This was the first place where He established the tabernacle in the land, but the sin of the people means that He refused to be associated with the place. The ark was taken from Shiloh by the Philistines and brought back to Jerusalem by David. He disowned them because of their iniquity until He found a man after His own heart to lead them.
Do we allow the Word of God to search our hearts?

Memory Verse 'For if ye throughly amend your ways and your doings; if ye throughly execute judgment between a man and his neighbour', Jer. 7. 5
February 5.	Jeremiah 7. 13-20.
The Futility of Prayer.
If the Lord has pointed back to Shiloh as an example of the way in which He will judge those who only make a show of obedience, He now warns the people that they are facing a similar judgement. He has been watching all that they are doing and taking note. He has warned them about their conduct, showing urgency by rising early to ensure that they hear what He has to say, but they still refuse to listen. As a result, He now tells them that this house in which they boast will be treated in the same way as Shiloh. He is not interested in the outward form of obedience which means that they come up to the temple and offer their sacrifices according to the law of the Lord without ever thinking about what they are really doing or saying by their actions. Judah faces the same judgement as the northern kingdom. There is no escape from the consequences of their actions to such an extent that He goes as far as to tell Jeremiah not to pray for the people. There is no benefit in praying for the Lord to intervene when the people refuse to listen to what He says. This has a solemn warning for us today. It is easy for us to become content with what we are doing for the Lord either in terms of attendance or even activity in His service without ever listening to His voice and acting on what He asks from us. It is a challenging question for us as to whether we go to the meetings of the Lord's people or read the word of God with the expectation that we will meet with the Lord and hear what He has to say. This is the test that distinguishes the ritual from the reality of a path of faith and obedience. We can only claim the promise that the Lord will hear our prayers if we are careful to heed what He says to us.
The Lord now points Jeremiah to the cities of Judah and even in the streets of Jerusalem. This is not secret sin, it is wilful and blatant to such an extent that they do not make any effort to hide their sin. He sees the whole family united in their acts of idolatry. The children collect the wood to burn on the altar, the fathers light the fire once the wood is in place and the wives make cakes to present as an offering to the queen of heaven. While it is unlikely that this would be seen among believes today in the explicit form, it is certainly possible that the principle will be seen when children are exposed to the idolatrous ways of the world in entertainment and sport, and parents allow or even encourage it, rather than to take steps to demonstrate that we have something that is far more worthwhile. Sadly, what the children see is probably that we do not have an appreciation of Christ which means that we genuinely believe that engaging in worship and service for Him is better than anything that the world can offer. It appears that the queen of heaven is the primary idol that they will worship, but there are others too. Whatever the people may think about their actions, the Lord sees it as a provocation. They have wilfully chosen to state that He is not worthy of their praise and worship, but rather that they need to set other things alongside to such an extent that they effectively displace Him from the ways and thoughts of the people.
The Lord answers them with the warning that what they are really doing is to open the way for them to face the wrath of the Lord. Where they should enjoy the Lord and His greatness in such a way that no power in the world can ever overcome them, they will find that the Lord sides with the enemy so that they are overthrown and the land made desolate.
Are we listening for the Voice of the Lord?

Memory Verse 'Therefore will I do unto this house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh', Jer. 7. 14

February 6.	Jeremiah 7. 21-34.
Obedience or Judgement
The Lord now calls on Judah to put away the show of burnt offerings. He gave them some instructions about voluntary offerings that they could bring, but He only gave instructions for a burnt offering on a daily basis and specific offerings on the feast days. They tried to use their offerings as an alternative to obedience. The same principle is true for us today. It is possible that we may suggest that the work of Christ puts away sin so we do not need to have any concern about our life. The reality is true for us as it was for Judah in Jeremiah's day: the Lord is looking for those who will obey Him from the heart rather than those who would bring some outward expression of appreciation which is not reflected in the actions.
While the Lord asked for those who would simply obey His voice, what He found was people who would not listen or even make a show of listening, but went their own way and moved away from Him rather than drawing near to the One Who wanted to help them. This is the consistent pattern from the time that they left Egypt. The Lord showed the urgency of their need to change by sending prophets to try to turn the people back to Him. They only set themselves into a more determined path of rebellion against the Lord so that they were guilty of worse sins than their fathers despite the fact that the Lord had preserved them at a time when they were a prey for the enemy.
The Lord warns Jeremiah that the people will not listen to him any more than their fathers listened to the earlier prophets. They are determined not to change their way because they have no thought of truth in their heart.
The Lord now calls on the people to cut off their hair and cast it away as a sign of shame because they have refused the word of the Lord. While they still profess the outward evidence of worship for the Lord, they are guilty of introducing idolatry into the very place that the Lord has chosen, polluting the place which should have been holy to the Lord. They ignore the commandment of the Lord and make high places in Tophet. They not only fail to obey the Lord, they directly go against His commandment by making their children go through the fire and be burned. The Lord says that He did not even think about this being something which He would ever ask from them and warns them that the place where they think to follow their ways will be come a place of slaughter as the people are killed in such numbers that there is no place left for them to be buried. They need to understand that they cannot ignore the Lord consistently. 
We are living in days when the appearance will often take a place of more prominence than the reality. So much in the world is a matter of illusion which will not stand the test of time. The same can easily be true for the people of God. We appear to expect the Lord to grant a blessing on our activities when we are only going through a form that has been handed down through the generations without any genuine exercise of heart as to whether the form is true for the day in which we are living. It may be that there is nothing wrong with certain activities, but it does not make it right. If we fail to search our hearts and turn to the Lord, we will find that we face the same end that Judah faced in the days of Jeremiah, where the joy of worship and service for the Lord is lost because He is not among His people.
Is our obedience from the heart or merely outward?

Memory Verse 'But this thing commanded I them, saying, Obey my voice, and I will be your God, and ye shall be my people: and walk ye in all the ways that I have commanded you, that it may be well unto you', Jer. 7. 23
February 7.	Jeremiah 8. 1-9.
The Judgement of the Lord.
The Lord now tells how the bones of the kings, princes, priests of Judah and the people of Jerusalem will be treated  by the heathen. Their bones will be laid out to the sun, moon and stars because these are the gods that they have loved, worshipped and served. It is a clear and public display of the helplessness and hopelessness of idolatry. It appears that the Chaldeans are making an open humiliation of them. It may be intended to make the nation the object of shame and derision to any around. It may be a warning to any who surround the nation that this is how the Chaldeans will act if they try to rebel against them. It may be that they are making a statement of defiance against the gods whom the people trusted. We do not know the reason, but we can see how the Lord allows His people to be treated when they refuse to listen to His voice. There will be no burial for the people, the bones will be left to decay on the ground. It is interesting to contrast this with the action of the Lord when He returns. Even after the devastation of the armies that joined against Jerusalem, there will be men sent out to bury the dead so that the land is not defiled. We have to think that the Lord could have ensured that this would happen for Judah if He wished, it is a further indication of how displeased He is with the people for their rebellion. The situation is so dire that those who survive will wish that they were dead. They will be scattered into many different places and there will be a consistent humiliation associated with them.
The Lord now sends Jeremiah with a solemn warning that the people face the prospect of complete destruction. Many will fall, but they get up again, they turn away but return. The condemnation of Judah is that they have chosen a path of continual backsliding. What they are doing is completely against the natural way of thinking. Most people will be ready to accept that they have made a mistake and to come back to try to right where they went wrong. In contrast, Judah will not even accept their mistake. They would rather listen to the lies and deception of men than to accept what the Lord says. He is listening to hear whether there is any who would try to turn the people back. His desire is to show mercy, He wants a reason to deliver the people, but He cannot find men who will speak what is right. There is no one who is prepared to repent and to acknowledge that they have rebelled against the Lord. They are set on their course in the same way as a horse goes into battle. Job paints the picture of the horse that will go into battle without fear. If the rider directs, he will go in that way without question. Sadly men, who are supposed to be intelligent and to know the word of God, are still prepared to show the same ignorance as the horse. It is not that they have any excuse. The Lord can point to the stork, the turtle dove and the crane who will all recognise the time for certain actions, yet the people who are custodians of the law of the Lord do not see when it is fulfilled in front of their eyes. 
What is perhaps the most sad part of this is that the people claim to be wise and to have the law of the Lord. The problem is not that they do not have the law, it is not even that they are incapable of understanding what the Lord is saying to them. The issue is that these men have chosen a path of rebellion which means that they refuse to take note of what they know. The wise men are left to a public shame because they refuse the source of true wisdom and are left with nothing.
Have we rejected the counsel of the Lord?

Memory Verse 'Yea, the stork in the heaven knoweth her appointed times; and the turtle and the crane and the swallow observe the time of their coming; but my people know not the judgment of the LORD', Jer. 8. 7
February 8.	Jeremiah 8. 10-22.
The Response of the Lord.
The Lord now pronounces His recompense for the rebellion of the people. They have been unfaithful in their dealings with the Lord, so they will find that their wives are given to others. They have been covetous, so they will find that their fields are given to others. The Lord shows the folly of their ways by treating them in the same way as they have treated Him. There is no one exempt from the charge that the Lord brings.
The problem starts with the prophet and the priest who are false in their dealings. They tell that there is peace when there is no peace. The prophet is a man who has been raised up to bring the word of the Lord to the people. The priest is a man who is expected to teach the law of the Lord. These are the true leaders of the people, everyone else including the king and his princes will take their lead from them. All they are doing is to confirm the people in  their ways of rebellion against the Lord, suggesting that He will intervene to deliver them from the enemy. 
For such people there is the solemn warning that they will face the full wrath of the Lord. They are not ashamed of their failure. They are more interested in the praise of men than in obedience to the Lord. They face the certainty that the Lord will consume them for their part in the desolation that is coming on the land. There will be no fruit on the vine or the fig tree. Everything that they have had in the past will be lost. 
In the light of this, the question arises as to why they sit and wait for this to come. The call goes up for the people to come into the cities where they have defences and to sit in silence in acknowledgement that this is where the Lord has brought them. Their only option is to repent and to wait on the Lord because He has brought them into this trouble because of their sin against Him. Despite the promises of the priests and the prophets, the people look for the evidence of peace coming and they see nothing. What they do hear is the sound of war coming from Dan in the north, what they see is the enemy devouring the land with all the produce as well as the cities with all the inhabitants. There is no place of safety for the people. The Lord joins with the enemy by sending snakes and cockatrices to bite the people and add to their affliction. There is nothing that they can do to console themselves as they look on the devastation that threatens the land. Their hearts faint. They ask why there is no evidence of the Lord ruling in Zion. The Lord answers by pointing out that they have provoked His anger with their idolatry. Tine is passing rapidly, the summer has turned to the harvest, the harvest is quickly passing and still they are not saved. They are facing a winter of desolation, a helpless situation. We can readily take this up in the Gospel and warn that the time is passing. Israel and Judah have faced many centuries of bondage. This is the last time that they were anything like the kingdom that the Lord intended. Sadly, the prospect today is far worse for those who will not listen to the Lord. It is not centuries of desolation, it is eternal judgement.
Jeremiah looks on and mourns as he feels the hurt of his nation, he is left in a wonder that comes from the fear of all that is happening. He looks for some comfort and finds that there is nothing that could be offered to heal his hurt. He knows that there should be an answer but the people will not turn, so there is no alternative for them.
Do we give people a false hope?

Memory  Verse 'For they have healed the hurt of the daughter of my people slightly, saying, Peace, peace; when there is no peace', Jer. 8. 11
February 9.	Jeremiah 9. 1-11.
The Lament of Jeremiah.
Jeremiah now continues with a lament for the people. He starts with a desire that his head were full of water and that he could shed tears continually for those who have been slain. He looks around on multitudes who have fallen because the Lord has chosen to give them into the hand of the enemy. He then desires a place in the wilderness where he could stay so that he can get away from the people because of their sin and treachery. While he is upset by the state of the people, he is also aware of the evil ways that have brought judgement on them. This is an example for us. We are living in a world that is often openly hostile to the ways and word of God. Our thoughts about them should be governed by the recognition that it is only the grace of God that has spared us from the same judgement because we are no more worthy of the mercy of the Lord than any others. While we should have the same compassion, we ought also to recognise the danger of association with the world so we should keep ourselves apart from their ways.
As Jeremiah continues with the description, he points out that their tongue is like a bow that will fire lies like arrows. They have no thought for truth, but will go further and further into the paths of sin. The root of this is because they do not know the Lord. Jeremiah has to warn the people to be careful even with those to whom they are closest. Neighbours will slander others while even brothers will use the relationship to accomplish their own ends. As we read this, we cannot help but see the comparison with Jacob and his dealings with Esau. It is sad to reflect on the fact that the nation has inherited the early character of their father, yet it sounds a warning to us. Children will learn from what they see in earliest days to such an extent that they may be moulded before we even realise that they take note. The sad effect here is that no one speaks the truth, they are all guilty of deceit and have chosen the path of lies and iniquity.
The Lord warns Jeremiah that he needs to be careful because he is in the middle of a company of deceivers and their greatest deception is where they deceive themselves so that they do not know the Lord. Once again, it is easy to see the way in which this can be seen today. We will often hear men who claim to know something about God speak as if He will not fulfil His Word because it is inconsistent with what they think about Him. Sadly, they are deceived into ignoring anything in Scripture that goes against their idea. Often, they will argue that the God of the New Testament is not the God of the Old. They refuse to see that He is consistent in all His ways.
The Lord warns now that He must judge the people. He sees the lies of the man who speaks peace to his neighbour at the very time that he is plotting his downfall. This is not conduct that the Lord can condone. He must act to vindicate His name, yet it is something which goes against His character. He would rather show mercy. He speaks of the lament that He will raise when He looks on the land as the mountains and wilderness are left so desolate that no one can even go through them. Every sign of life is removed as the Lord acts with a judgement that means that not even the birds or the beasts can survive. The city which He chose for Himself to be a manifestation of His glory and beauty will be left in heaps, only the vilest of beasts will be found, certainly there will not be any people left there. It is a fearful thing to fall into the hands of the living God.
Do we share the sorrow of the Lord as He is rejected?

Memory Verse 'Oh that my head were waters, and mine eyes a fountain of tears, that I might weep day and night for the slain of the daughter of my people!', Jer. 9. 1
February 10.	Jeremiah 9. 12-26.
True Glory.
The Lord now issues a challenge to the people to find a wise man who can understand or a prophet who is able to explain what is happening. They may have their prophets and priests, but these men are not fulfilling their responsibility to speak on behalf of the Lord. The prophets are exposed as deceivers, the priests are failing in their duty to teach what the law says. There is nothing new in what Jeremiah has said, it is all contained in the law of the Lord. The priests should have been able to see what is happening and to explain it as the fulfilment of what the Lord said would come if the people went away from Him.
The Lord pronounces His judgement. Because the people behaved in this way and would not obey what He asked from them, He will leave them to eat wormwood ad to drink water of gall. It is sad to note that the judgement that the people face is the same as they gave the Lord when He was on the cross. They would not heed the lesson, they despised the Lord to such an extent that they would return His judgement on Him. We can only wonder at the grace of our Lord, that He was willing to suffer in this way for those who rejected Him so blatantly. In addition, the Lord threatens them with being scattered among the heathen then chased with a sword that would consume them. 
The Lord now calls for the people to think about what is happening and to call mourning and for wise women to come and to wail for the destruction of the nation. This is a time of mourning like never before. The people are cast out of the homes, there is mass death as the judgement falls on the land. Death touches the windows where they are. It reaches the palaces, children and young men will not escape from its call. There is nowhere that is safe for the people when the Lord steps in to judge. Once again, the Lord warns that the bodies of the dead men will be left on the open field with no one to gather them. If it had been a harvest, the gleaners would have followed but there is not even this privilege for those who die in the field. It is a public humiliation.
The Lord now calls on the people to look at what is happening and to judge rightly. There is no value in anything that men make their boast. The wisdom of the wise will come to nothing, the power of the mighty will be brought to destruction, the wealth of the rich will be a prey for the enemy. Man has nothing to offer, he is bankrupt in the face of such attack. There is an answer however. The Lord calls for men to make their boast in Him. He wants to see men who know Him and understand the way in which He thinks. He takes pleasure in loving-kindness, justice and righteousness. These are the things that have been missing from the land. The lack of these means that the judgement of the Lord has come. It is not enough to know about the Lord, it is not enough to go through the rituals of sacrifice when there is no desire to meet the moral demands of the law of the Lord. Those who understand and those who know the Lord will be in no doubt about what is happening all around them.
The Lord issues a final warning that He will judge the nation in the same way as He judges the uncircumcised heathen nations. Judah will be set alongside Egypt, Edom, Ammon and Moab as well as the nations across the globe. The others may be uncircumcised in the flesh but Israel is uncircumcised in heart and the Lord wants those who are true to Him.
Are we marked by true wisdom or the folly of men?

Memory Verse 'But let him that glorieth glory in this, that he understandeth and knoweth me, that I am the LORD which exercise lovingkindness, judgment, and righteousness, in the earth: for in these things I delight, saith the LORD', Jer. 9. 24
February 11.	Jeremiah 10. 1-13.
The Vanity of Idols.
The Lord now asks the people to consider the contrast between Himself and the idols in which they are trusting. He urges them not to follow the ways of the nations around which will only bring fear and dismay. It is interesting that the signs of heaven are linked with the idols, a direct reminder that the whole basis of idolatry is something which appeals to the eye of man. 
The Lord takes time to explain the folly of idolatry. It is a repetition of what He has already said through Isaiah as well as in both Psalm 115 and 135. If any ask why the Lord repeats this so often, the answer is clear: they are not listening to what He says. The psalms may well date to the times of David at the start of the kingdom. Jeremiah is writing and speaking in the closing years of the kingdom. They cover a period of more than three hundred years, but the reality is that the people do not listen and heed what they have heard so it needs to be repeated. It may be that James is thinking of this when he encourages us that we should be doers of the Word rather than only those who hear. The Lord is looking for those who will fulfil what He asks from them.
The people will cut down a tree with an axe, cover it with silver and gold and fix it into the place where they want it to be. The idol may stand perfectly upright, but it cannot speak and it will only move if someone carries it. There is no reason for the people to be afraid of what such an image can do. They will never be able to do any harm to anyone, but they will never be able to do any good either.
As Jeremiah thinks of this, he responds in the only logical way: there is every reason for men to fear the Lord. He is the king of the nations, ruling over them in His sovereign power in a way that surpasses any other. He is great and He is known for the greatness of His power. Sadly, the people have failed to remember how the inhabitants of the land trembled because of the Lord when they came into the land. He is wise as well as mighty. The idols may be made from the best materials, but they are still the work of men. The Lord is a true God Who is living and rules with everlasting authority. When He chooses to intervene, the earth trembles and there is no nation on the earth who can stand when He is angry. He knows exactly what men are thinking, He can overthrow their power and He can thwart their schemes. Those who trust Him can know this same power in their lives.
The warning sounds out from the Lord that the idols of men who have not made the heaven and the earth will be destroyed, they will be exposed for what they are. While this is a word for Israel, it is one that applies for all the nations. Babylon had to learn that the Lord would use them to fulfil His purpose and discard them when they thought to go beyond what He had said and to dishonour His name in the way that Belshazzar did.
The Lord made the earth, He established the world and the heavens. He only has to speak and He can call the powers of nature to do what He desires. The waters in the heavens that come from the vapour ascending will flood the earth, He sends lightning with the rain and the wind to accomplish all that He desires to do. There is nothing which is not in His power.
Are we living in the good of the power of the Lord day by day?

Memory Verse 'Who would not fear thee, O King of nations? for to thee doth it appertain: forasmuch as among all the wise men of the nations, and in all their kingdoms, there is none like unto thee', Jer. 10. 7
February 12.	Jeremiah 10. 14-25.
Jacob and the Heathen.
The Lord completes His exposure of the folly of idolatry by stating that they are showing no more knowledge than the beasts. The makers of the images are confounded because the idols are nothing more than a deception which does not have any life in them. There is no value in any of them, they are the product of sinful thinking and they will fall under the judgement of the Lord against sin.
The Lord sets Himself in contrast to the idols. He is the portion of Jacob, indicating that there is a personal relationship between God and His people. He is the One Who forms all things, a truth that goes beyond the act of creation to cover the purpose that He is working out through the ages. In this purpose, Israel is central. They are the people who are the prime object of His attention as far as this world is concerned. He is the Lord of Hosts, the title that combines His eternal character with His supreme power over all armies of men.
The Lord now issues a call for those who are in the fortress to collect their belongings together because not even a stronghold will offer any safety when the Lord acts. He speaks of throwing them out of the land. This is not a gentle captivity, it is a display of might and power with the desire that the distress will force the people to consider what He says and to change their ways.
It is not clear whether the woe that Jeremiah records here is his own or the Lord who tells of His sorrow at the way in which He needs to act. It is certainly true that Jeremiah feels for the people as He pronounces their judgement, but it is also true that the Lord takes no pleasure in acting in this way. There is no place to live, there is no security, the family have been cut off. This appears to be the Lord Who is speaking and it tells of the tragedy that the nation who had the promise of the Lord dwelling among them is now a place where He cannot remain because of their sin. The pastors who should have fed the people have led the way in behaving like animals rather than seeking to do what the Lord asks. The result is that they will never prosper and the people whom they should have guided will be scattered throughout the enemy's land. The cry goes up that the news of the destruction has come like a commotion from the north of the land and it brings nothing but desolation for the land of Judah. The people have had the opportunity to repent and refused.
Jeremiah now raises the prayer that ought to be on the lips of all who face such a situation. He confesses that no man has any wisdom to know the path that he should take nor the power to set a path which will achieve what he desires. The only hope is that the Lord will correct us when we go astray. He pleads for this to be done in a just way, but not in anger because we deserve nothing but to be consumed for our sin. Here is the true heart that only desires the glory of the Lord.
Jeremiah asks that the Lord would direct His anger against the heathen who do not know Him and never call on His name because they have made the nation a prey. This is a prayer that will be answered in a coming day, but the nation must be ready to acknowledge their sin before the Lord can fulfil his promises to them.
Do we try to direct our steps, or do we look to the Lord for direction?

Memory Verse 'The portion of Jacob is not like them: for he is the former of all things; and Israel is the rod of his inheritance: The LORD of hosts is his name', Jer. 10. 16

February 13.	Jeremiah 11. 1-10.
The Charge of the Lord.
Jeremiah now records another message that the Lord gives. It is directed to the men of Judah and Jerusalem regarding the covenant of the Lord. It is a reminder of the curse that comes from a failure to obey the words of the covenant. Once again, this is clearly seen in the original covenant. In the book of Deuteronomy, there are nearly two chapters given to the curse that will follow a failure to obey the covenant. The Lord is showing His mercy in that He has not invoked the curse and He is still pleading with the people to repent. It is the basis on which the Lord has promised to bless the people. Sadly, they have been content to claim the blessings while ignoring the curses. It is a deception that the flesh will encourage. We all need to be aware of the warnings of scripture as well as the promises.
The Lord gave a promise that was conditional on the people obeying the covenant. They were happy to claim the promise that He is their God, they were happy to claim the land that He had promised if they fulfilled the covenant, but they would not accept the law that He set out as the foundation of the promise. As Jeremiah hears what the Lord has to say, he recognises the truth. He understands that the Lord has fulfilled the promise that He gave, but the people have failed to fulfil what the Lord has asked from them. 
The Lord now calls on Jeremiah to proclaim His message in its entirety in the cities of Judah and the streets of Jerusalem. It is a message which the Lord wants every person in the nation to hear. He has addressed the rulers and they have chosen to ignore what he says so now the Lord wants to place the responsibility on the people. There is a clear parallel here with the ministry of our Lord. He went throughout Galilee and Judah as well as the city of Jerusalem. The order of the synoptic Gospels shows the progression and is a reminder of the way in which the Lord established His credentials. 
The message of Jeremiah is simple, Hear the words of the covenant and do them. It is not a new message, it is not something which the Lord has added to His demands. The issue is that the people have been content to live as they choose without any reference to the demands of the Lord on their lives. This has brought the people to a crisis where they will lose their place in the land unless they repent and obey what the Lord has asked. It is not as if this is the first time that the Lord has challenged the people in this way. He started to speak about this with the fathers as He brought them out of Egypt and He has not stopped since that time. Moses left a clear statement of the choice that the people had to make as they went into the land. It was a choice between life and death, blessing and cursing. Joshua ended his life with a very similar warning to the people.  The Lord raised up many prophets to bring the same message to the people. The result was the same. The people turned a deaf ear to the pleas and followed their own ideas and ways.
The Lord exposes something even worse than this, the men of Judah and Jerusalem have conspired to go back to the iniquity of their fathers and to serve other gods. This suggests that the message was delivered soon after the death of Josiah. As a new king was set on the throne, the question arises as to what he will do. The answer quickly comes that he will go back to the idolatry that nearly ruined the people before the days of Hezekiah and Josiah.
Are we listening for the Voice of the Lord?

Memory Verse 'That I may perform the oath which I have sworn unto your fathers, to give them a land flowing with milk and honey, as it is this day. Then answered I, and said, So be it, O LORD', Jer. 11. 5
February 14.	Jeremiah 11. 11-23.
The Idolatry of Judah.
The Lord now warns of the disaster that awaits Judah. He will bring trouble on them and they will have no way to escape. If they call on Him to help them, He will not listen. They have refused to listen to Him, but they will have to learn that when He refuses to listen to them, the consequences are far greater. Their only option will be to turn to their idols, but they are completely powerless. The nation is faced with the dreadful prospect that the God Who should have been their Saviour has become their enemy. Where they might have been invincible, they are faced with the prospect of becoming cannon fodder for the enemy.
The Lord mocks their trust in idols. They had a different idol for every city in the land and for every street in Jerusalem, but they were helpless. He tells Jeremiah not to pray for the people because He is not going to listen to any plea on their behalf. It is only the principle that David states when he points out that the Lord will not hear when we regard iniquity in our hearts. This should not have been any surprise to the people. He looks on the people whom He chose to be His beloved and He sees them like an adulterous woman who enters into a relationship with any man whom she can find. Her joy is to do evil, there is no desire to do good, yet she will go through the motions of allegiance to the Lord. She may have been a green olive tree with good fruit, but she will be consumed in the fire that the Lord sets for her. She will receive a recompense for the evil that she has performed.
Jeremiah now sees where he has come as a result of his warnings. The Lord has used him to expose the sin of the people. He has shown all that the people are doing and Jeremiah is left in no doubt about the truth of what the Lord is saying. The result is that he finds himself the object of their hatred. Once again, there is a parallel with the sufferings of Christ as Jeremiah sees himself as a lamb or ox that goes to the slaughter. One difference is that he has been ignorant of what is happening whereas the Lord went in full knowledge of the consequences. 
Another contrast is that Jeremiah may fear what is coming, but he will be delivered, whereas the Lord had no escape. He pleads for the Lord to judge righteously, to test the true state of Jeremiah's heart and to save him from these evil men. If the Lord is taking vengeance on men for their iniquity, Jeremiah wants to see this in a personal way as his enemies face the hand of God for their sin. Once again, there is a contrast with our Lord, Who willingly suffered at the hands of men and only pleaded for forgiveness.
The Lord takes note. He sees the enmity coming from the family home of Jeremiah, He hears their words as they tell him not to prophesy because they will kill him.  The answer of the Lord is that they are the ones who will die. The young men will die in the battle, but the children will be left to die in the famine until there is none left. While there is a promise of a remnant for Judah, there is no such promise for these people. It is significant that this is the family of priests who are condemned in the time of Samuel because Eli failed to judge his sons when they committed evil against the Lord. They were to be excluded from the function of the priesthood, something that was fulfilled when Solomon sent Abiathar away, but it appears that the final judgement comes now. The Lord will not be mocked.
Are our hearts right before the Lord?

Memory Verse 'Therefore pray not thou for this people, neither lift up a cry or prayer for them: for I will not hear them in the time that they cry unto me for their trouble', Jer. 11. 14
February 15.	Jeremiah 12. 1-17.
The Harvest of the Lord.
Jeremiah continues his prayer with a request to know the way in which the Lord is acting to uphold His judgements in the land. He is faced with the perplexing question that so many face, Why do the evil appear to prosper while those who follow the Lord suffer? This is a question which has troubled many over the course of history. It appears that the pathway of faith is only leading to trouble and distress while the path of evil leads to blessing. He sees the wicked as they appear to be planted in the land by the Lord to such an extent that they are taking root and bear fruit, yet they only honour the Lord with their mouth, they have no thought of pleasing Him in their desires. In contrast, Jeremiah lives in the sight of the Lord and knows that his life has been put to the test by the Lord. He asks for the evil to be taken and prepared for the slaughter.  He sees the land faced with destruction and desolation as a direct result of their evil ways and the only people who are not concerned are the very people who cause this to happen. They are convinced that the Lord is not aware of what they are doing and that He will not judge them.
The Lord now answers Jeremiah in an unexpected way. He indicates that what Jeremiah has suffered until this time is only the beginning. He is like a man who has been running with other men but will need to rum against horses. He is growing weary in a time of peace  but he has to face the time when the enemy comes like a flood. His own family have called others to contend with him to such an extent that he cannot trust anything that they say. It may be that their harsh words have not silenced Jeremiah, so now they will try to flatter and he needs to be prepared for this.
The Lord bemoans the fact that he has lost his inheritance and has given the nation into the hand of the enemy. The birds are gathering as they sense the opportunity to feed on what is left after the battle. There is no place of safety because the people who should have cared for the land have trodden it down. Once again, there is an image that the Lord takes up as He condemns the rulers of His day. The land is spoiled, the harvest fails, there is nothing in which the Lord can take any pleasure as He looks on the place which should be the fruitful field, a land flowing with milk and honey. There is no peace for any, the only prospect is that they will lose everything in which they have boasted.
The chapter ends with a solemn warning for the nations that surround the land. It may be that they think to take advantage of the wrath of the Lord for their own ends, all that they are doing is opening themselves to judgement. The Lord will pluck the nation out of all the places where He has scattered them, He will return to them and show compassion on them. While the Lord is holy and cannot ignore sin, He is merciful and He will not retain His anger. He has given the people an inheritance by a covenant which will not fail. Although the law set out conditions, the promises to Abraham, Isaac and Jacob were unconditional. The Lord will give the people what He has promised, but it will be in His time and in His way. They must learn to honour Him and to acknowledge Him in their ways. Some will be ready to listen and to prove the mercy of the Lord, but others will not turn from their evil ways. For such, the promise is that the Lord will judge and they will be destroyed. 
Are we careful to remember that the Lord must chastise His children?

Memory Verse 'And it shall come to pass, after that I have plucked them out I will return, and have compassion on them, and will bring them again, every man to his heritage, and every man to his land', Jer. 12. 15

February 16.	Jeremiah 13. 1-14.
The Linen Girdle.
The Lord now asks Jeremiah to act out a parable. He has to take a linen belt and tie it round his waist. After a time, the Lord tells him to take the belt and to bury it in a hole in a rock by Euphrates.  Finally, after a prolonged period, he has to go back and recover the belt. As we read this, it might appear to be a relatively simple task, but the distance from Euphrates to Jerusalem is at least six hundred miles, possibly eight hundred depending on where he was to hide the belt. It is one thing to make this journey once, but it appears that he made this journey on two occasions. When he retrieved the belt, it was worthless because it had been destroyed. 
The Lord now tells Jeremiah that this is a picture of the way in which he will destroy the pride of the nation and the city. It is a picture which the Lord takes care to explain in detail. He called the people to Himself and He made them His won people. He drew them close to Himself in the same way as a belt would be tied round a person's waist. This is a reminder of how precious the people of God are to Him. It is something which we do well to recall when we are faced with times of trouble. It is easy for us to forget that the Lord is greatly interested in every circumstance of our lives. The reality is that He has far more interest than the closest of our friends or family. When the trials come, there are two main reasons: either He sees a need to gain our attention because we are on a path that will bring trouble, or He wishes to draw us closer to Himself in a way that will best be achieved by allowing a trial in our life which will increase our dependence on Him. There may be other reasons, however they will probably fall into one of these categories. What we can be certain is that it will always be something which will be a benefit to us. In this instance, it is clearly the first reason in view. He has done all that He can to draw the people to Him and they have chosen to go away. The reference to Euphrates may be a reminder of where they have gone for help, it may be an indication of how far away they have turned, but it may also be an indication of where their actions will leave them, foreshadowing the captivity in Babylon.
The Lord now tells Jeremiah the message that He wants the people to learn. He tells them that the bottles will be filled with wine. This is something that they find desirable and they are quick to reply that they know this is true. Sadly, the reason why the Lord speaks as He does and the reason that they think are vastly different. The people are self-satisfied and they have no thought except for the fact that they will prosper in the harvest and they will be able to drink to the full, suggesting a life of ease and contentment. It is the same idea as the farmer in the parable that the Lord tells who turns to his soul and speaks of many years to enjoy the fruit of his harvest. The response of God is similar in both cases: they are fools who will learn their folly when it is too late. The farmer received his answer in the same night, the nation would wait for several years, but the answer was effectively the same. In the case of Judah, the abundance of wine would be reflected in the drunkenness that would mark the people as they went on towards the day of reckoning without a thought that they would answer to the Lord. Even as the city fell, the king and princes still tried to escape from the inevitable judgement that the Lord had pronounced.
Do we appreciate the blessings of the Lord towards us?

Memory Verse 'For as the girdle cleaveth to the loins of a man, so have I caused to cleave unto me the whole house of Israel and the whole house of Judah, saith the LORD; that they might be unto me for a people, and for a name, and for a praise, and for a glory: but they would not hear', Jer. 13. 11
February 17.	Jeremiah 13. 15-27
The Shame of the Nation.
The call goes out for the people to listen to what is being said and not to be so proud that they will not accept any rebuke. They are looking for their own glory, they need to learn that the Lord alone must be glorified. If they refuse to give glory to the Lord, He will bring darkness on them and will put them in a place where they stumble in dark mountains and in the shadow of death. We see the fulfilment of this today. Paul writes of blindness in part that has come on the nation until the fulness of the Gentiles has come. They are facing the judicial consequences of their refusal to listen to the Lord. The assurance is that it is not a final judgement. For the world today, there is a threat of everlasting fire, but for the nation there is an “until”. They will be restored to the Lord and they will inherit their land as the Lord has promised.
Jeremiah anticipates tears when he thinks of what is coming. We might look at his ministry and think that he has every reason to give up on the people. This is seen even more clearly in the life of our Lord as He sees the devastation that is coming and weeps for Jerusalem. He tells the daughters of Jerusalem that they ought to be more concerned for their own state and that of their children than for Him. The captivity that Jeremiah would see in his days is nothing compared to the utter destruction and world-wide scattering that took place soon after the nation's rejection of Christ.
The call starts with the king and the queen. They need to humble themselves and to accept what is coming. Their principality will be brought to nothing, the cities will be shut, the whole nation will be taken into captivity. This is not going to be a warning, it is a final judgement that falls because the people would not listen. If they were prepared to look to the north, they would see the way in which the enemy is coming into the land and is doing what the Lord has warned. They have trained the captains, but they will be taken and will face sorrows that compare to a mother giving birth to a child. The difference is that there is a time of joy and rejoicing for the mother when the child is born, but there is no prospect  of relieve as far as they are concerned.
Jeremiah now anticipates the question as to why this is coming. He answers that they have brought it on themselves by their iniquity. The extent of their sin is to be made public and they are to be called to account for it. He also anticipates the likelihood that they will plead for another chance. This is dismissed because it is no more likely than an Ethiopian turning white or a leopard losing his spots. This is one of the last books to be written in the Old Testament and it records the conclusion that comes from the opportunities that the Lord has given to mankind. He has revealed Himself in a variety of ways, but men have chosen to ignore Him. The final revelation was in a personal way when He spoke directly and openly to the people through men like Jeremiah. They refused to heed His Word. The result is that the Lord will expose their sin so that their shame is open for all to see. Sadly, as we look at events today, the nation is still unchanged in its heart. It may use different ways and words, but the thinking is the same. It goes its own way in its own strength and claims the promise of the Lord which demands faith to be fulfilled.
Are we careful to live before the Lord in truth?

Memory Verse 'Give glory to the LORD your God, before he cause darkness, and before your feet stumble upon the dark mountains, and, while ye look for light, he turn it into the shadow of death, and make it gross darkness', Jer. 13. 16

February 18.	Jeremiah 14. 1-12.
The Dearth in Judah
The Lord now sends Jeremiah to Judah with a specific message regarding a famine that has come on the land. He starts with a description of the plight of the people. It is a time of mourning where there is no hope. The blackness suggests that the effect is clear for all to see. There is a cry that rises up and there is nothing to relieve the plight. Even the nobles are taken in this. The thought is that these are men who would have their own supply of water. They send their children, the thought here is probably the servants, to collect water from their wells, but there is nothing there. The supply has been cut off. They are left to an open shame. The Lord has fulfilled His Word in that He has sent conditions that will bring the people to their knees even before the enemy comes against them. The ground is hard and dry because there has been no rain so there is no way to plough the fields, they are left ashamed at their helplessness. On both occasions, the symbol of shame is that they cover their heads. It appears to be an expression of their desire to hide themselves. The idea is that they cannot do what is asked or expected from them, so they are forced to hide away.
The picture continues with the animals. The hind calves, but it cannot feed the calf and even the wild donkey that is used to the wilderness cannot find the grass to feed it. They sniff the air in their efforts, but it does not help.
Jeremiah recognises that the Lord is in this. This is not a natural catastrophe, it is the hand of the Lord. He is equally clear about the reason. He knows that the people are condemned because of their iniquities, they have gone away from the Lord and sinned against Him. It is no more than they deserve. The only plea that Jeremiah can raise in this situation is that the Lord will save them for His name's sake. He has made promises and He cannot fail to fulfil His Word. He speaks of the Lord as the Hope of Israel. The language is important. He does not refer to Jacob, because that would imply that the Lord could ignore the sin, he pleads on the basis that they are the Lord's people, called for Himself. He pleads on the basis that the Lord is their Saviour in times of trouble. As he prays, Jeremiah asks why the Lord is like a stranger in the land, like someone who is passing through and just stops for a night. He acts as though He cannot save the people even though He is among them and they are His people. 
The Lord answers by pointing out that the people love to wander, they will go wherever they choose without thinking about what the Lord might want from them. They are content to claim the promises of the Lord as if He would not leave them without ever asking what He expects from them. The promises to Abraham, Isaac and Jacob were unconditional, but the nation placed themselves under an obligation to keep the Law of the Lord. They made a bold statement that they would do whatever the Lord asked, rather than to confess that they needed Him. This claim now returns on their own heads as they have to learn that the Lord cannot deny His character.
Once again, He tells Jeremiah not to pray for the people because He will not accept them. They may fast, they may bring their offerings, what they are not prepared to do is to admit their failure and to turn to the Lord. The result is that the Lord will deliver them up to judgement by sword, famine or pestilence. There is no escape.
Are we walking with the Lord?

Memory Verse 'O LORD, though our iniquities testify against us, do thou it for thy name's sake: for our backslidings are many; we have sinned against thee', Jer. 14. 7
February 19.	Jeremiah 14. 13-22.
The False Prophets.
Jeremiah raises the issue that the prophets are telling the people that the Lord is promising peace and there will not be any war or famine. This has been a problem for many of the Lord's servants over the centuries. For every true servant of the Lord like Jeremiah, there will be several false prophets who sound plausible, but who deny the truth of God. The only safe ground is the word of God. We cannot depend on men; we must test what they say by the Word. If it does not agree, we cannot accept it. If it does, then we are responsible to put it into practice. There is nothing in Scripture simply to educate our minds. While we should grow in our knowledge, it is even more important to practice what we learn.
The Lord answers Jeremiah. The prophets are lying, their words did not come from the Lord, it is deceit which has come from their heart. He adds the warning that the prophets will fall by the very plagues that they say will not come and the people will suffer in the same way because they would rather listen to a message which comforts them than to hear what the Lord has to say to them. They are opening themselves to judgement.
The Lord sends Jeremiah with a message that warns of the trouble that is coming. He must tell about the tears which will flow from his eyes night and day. This is another indication of the character of the true servant of the Lord. It might be easy for Jeremiah to tell the message without emotion, it might be easy to think that the people are reaping what they deserve and not to be affected. The true servant of the Lord will recognise that it is only the grace of God that has spared him from facing the same judgement. He will share the sorrow of the people as the trouble comes. The Lord Himself displays this when He weeps over Jerusalem and later when He tells the women to weep for themselves and their children because they will face the consequences of the rejection of their Messiah.
Jeremiah recalls what He sees. In the open field, he sees the bodies of those who have been slain. In the city, he sees those who are dying from hunger. The prophets and the priests who have prophesied false words will be taken into a land that they do not know. There is no escape for any from the judgement that the Lord has pronounced on the people.
The sight raises the question in Jeremiah's mind, Has the Lord completely rejected Judah? Does He hate the place that He has chosen for Himself? He cannot understand why the Lord has struck down the people and has left them with no way to be healed. They have faced the enemy coming up against them without any respite. The historical context is that, from the time of the death of Josiah, the nation is effectively a tributary to either Egypt or Babylon for a period of well over twenty years until the captivity. They face an unrelenting catalogue of attack after attack as first Egypt then Babylon dictate who sits on the throne and Babylon especially take people captive at regular intervals. 
All that Jeremiah can do is to confess the sin of the people and to plead for the Lord to show mercy because of the covenant which He has made with their fathers. He points out that it is the glory of the Lord and the word of the Lord which is at stake. There is no god among the nations who can do what He does. He cannot compromise the witness. 
Are we listening for the Lord or for those who teach what we want to hear?

Memory Verse 'Are there any among the vanities of the Gentiles that can cause rain? or can the heavens give showers? art not thou he, O LORD our God? therefore we will wait upon thee: for thou hast made all these things', Jer. 14. 22

February 20.	Jeremiah 15. 1-9.
The Ineffectiveness of Intercession.
The Lord now expands His warning. He tells Jeremiah that not even Moses or Samuel could intercede for the people successfully in their present state. We remember the intercession of Moses when he asked that his name could be blotted out of the book of life. We  think of the way in which Samuel interceded on many occasions. Here were men who knew how to plead  for their fellow country folk. It may be that Jeremiah would feel that he is failing when the Lord says what He has said about the judgement that is coming. The Lord  reassures Jeremiah that there is no failure on his part a an intercessor, it is the fact that the people have not turned. That has brought the judgement. Moses interceded at the beginning of the nation. Samuel interceded at the beginning of the rule of kings. Jeremiah is interceding after centuries of rebellion and rejection. It is not the intercessor, but the time that is different.
The Lord now anticipates that the people will ask where they should go. The answer comes back that they will have no control over where they go.. Some will go to death, some to the sword, some to famine and some to captivity, but it will all be dictated to them. The Lord tells of four instruments of judgement that He appoints over them: sword, dogs, fowls and beasts. These will devour and destroy, the only question is how they will suffer. Those who survive will be taken away into all the kingdoms of the world because of the evil of Manasseh. This is a solemn reminder that we may leave consequences for others to face, even when we repent of our sin. This is because the people wanted the idolatry that he had re-introduced into the land.
The Lord tells more of the sad plight of the people when He points out that no one will have any pity on them.  This is the way in which they treated the messengers of the Lord, it is the way in which they will treat the Lord Himself. It reminds us of the principle that we cannot expect to receive mercy unless we show ourselves to be merciful when we have opportunity. They have forsaken the Lord, they have continually returned to their sin, they have invited the Lord's judgement. The only time that they turn to Him is when they realise that they are facing trouble about which they can do nothing. There is no true repentance that comes from the heart, it is only a superficial sorrow because of their plight. This is the character of the world in which we live. Many will ignore any claims of God or even deny His existence, yet they will call on Him in distress and even blame Him for catastrophes. They cannot see the inconsistency of expecting God to listen when they give no thought to Him either before or after the trouble.
The Lord warns that He will fan the opposition into a flame that consumes the people. They will lose their children, widows will be multiplied as the men are slain. The enemy is so sure of his success that he will come openly in the middle of the day and spoil the city, leaving it in terror of what is coming next. A woman who has seven sons will be left to languish as they all fall to the enemy. She will die in the sorrow of all that is happening to her.. She will face shame and confusion as she looks around at the devastation. There will be no mercy, the sword will devour.
Are we marked by true repentance or outward show?

Memory Verse 'Then said the LORD unto me, Though Moses and Samuel stood before me, yet my mind could not be toward this people: cast them out of my sight, and let them go forth', Jer. 15. 1

February 21.	Jeremiah 15. 10-21.
The Affliction of Jeremiah.
Jeremiah now continues with a lament as he thinks of the sorrow that he is bringing to his mother.. He is a man who raises strife and contention across the earth, not because he desires it, but because he is telling what the Lord is saying. This teaches us that there are times when we do need  to contend for the Lord even if it means that we are at strife with our brethren. We cannot go against the Lord. He has fulfilled the principle that Paul teaches of living at peace with all men as far as is possible, but it proves impossible with those who  have chosen a path of rebellion against the Lord.
The only promise that Jeremiah receives is that the Lord will ensure that he is treated well by the enemy. There is no respite for the nation, the iron and steel from the north will come and take spoil from the treasures of the people. They will be taken into a strange land as a judgement from the Lord because His anger is like a burning fire.
Jeremiah now pleads for the Lord to take pity on him as he faces the persecution of men who do not want to hear what the Lord has to say. He has faced contempt from the people although he knows that he is only saying what the Lord has to say. His heart takes pleasure in the word of the Lord and his life is under the control of the Lord. He refuses to be in the company of those who mock and he certainly takes no pleasure in what they say. He sits in indignation because he appreciates what the Lord sees in the people. His attitude comes as a challenge to our hearts: here is a man who is prepared to suffer the loss of everything that he knows for the sake of the Lord. He takes such pleasure in the word of the Lord that he is ready to separate himself from the people and to face rejection and reproach. Even in the light of this, he will still speak of the words of the Lord being the joy and rejoicing of his soul. This is not simply accepting suffering, it is rejoicing in the ways of the Lord despite the suffering. It is reflected in the apostles when they rejoiced that they were counted worthy to suffer shame for the name of Christ.
Jeremiah now speaks about his life being a perpetual pain and incurable wound. The Lord appears to be like a liar and waters that fail. It is clear that Jeremiah is telling us the depths of his pain as the Lord pronounces judgements, but they are delayed. The people will not believe that this is because the Lord wants to show mercy. They accuse Jeremiah of telling lies in the name of the Lord.
The Lord gives a promise to Jeremiah that He will preserve him as long as Jeremiah is faithful to the Lord.  He can be certain that he will stand before the Lord Who will separate him from the evil men. Jeremiah will be a mouthpiece for the Lord, but he must maintain his separation from the sin of the people. If they choose to come to him genuinely, that will be good, but he must not compromise with them. If he is true to the Lord, the Lord will be true to him. He will not deliver from attack, but he will preserve him through the attacks so that no one can overcome him. Jeremiah has a simple choice: does he trust the Lord or will he give way in the face of men? He has the promise that the Lord will keep him. This will be enough for a man like Jeremiah as it should be for each of us. We are effectively in the same position. 
Are we prepared to leave the Lord to vindicate?

Memory Verse 'Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O LORD God of hosts', Jer. 15. 16
February 22.	Jeremiah 16. 1-9.
No Marriage for Jeremiah.
The Lord now gives Jeremiah another personal message. He is not to take a wife or start a family. This is another example of the way in which a message can be confirmed or denied by our actions. Jeremiah is telling the people about judgement that is coming. If he were to live a normal life, he would be implying that he did not see any urgency in the message. By refusing to take a wife, he is underlining the fact that he fully expects any wife or children to suffer the judgement that is coming on the people.
 The Lord confirms this when He expands the personal message into a warning for all that children who are born into the land and their parents face the prospect of grievous deaths with no one to mourn for them or to bury them. This is not because there is no sympathy but because all the people suffer in the same way. They will be left to die either by the sword or hunger and then to lie on the ground to be eaten by the fowls or the animals. It is a terrible picture of the judgement that threatens the land, yet the people are not prepared to   repent, even when Jeremiah is instructed to take such great care to ensure that he does not do anything which might allow people to have a false hope that his word is not true.
The Lord gives a further message to Jeremiah. He is not to mourn for the people who die. They are facing the reward for their rebellion against the Lord. He has decided to judge and there is no basis of peace for these people. Once again, this may appear harsh but it warns us about the danger of acting in a way that takes away from the urgency of the message that the Lord has given. It is something which we do well to consider carefully today. There are many ways in which we may detract from our message by our conduct. We ought to be aware of the danger and careful to avoid such situations. Perhaps the most obvious time when this principle applies would be when we consider discipline that may be necessary among the people of God. There have been many instances when members of the families of elders have not been treated in the same way as other believers. All that this does is to arouse division and undermine the truth.
Once again, the instruction is extended to the whole land. The people are warned that they should not take any action which may be interpreted as sympathy for the dead or their families. All forms of mourning or consolation must be avoided because it is an action that shows sympathy with those who are under the judgement of the Lord. This highlights a fine line that we need to draw between a desire to bring about recovery and restoration and the need to ensure that any action is not undermined. It is for this reason that Paul instructs the spiritual men to seek to recover those who are overtaken in a fault. While any spiritual man can help in this way before it becomes an act of wilful sin, it is also possible that those who are not spiritual may undermine the work. 
If there is no association with mourning, then there is no association with feasting either, It is not the place of those who are witness to the judgement of the Lord that is coming on the world to be found sharing in the pleasures of the world which are primarily designed to dull the reality of the judgement that is coming on the people. Every natural form of pleasure will be removed under the judgement of God. This is no place for the believer.
Do we appreciate the holiness of our Lord?

Memory Verse 'For thus saith the LORD, Enter not into the house of mourning, neither go to lament nor bemoan them: for I have taken away my peace from this people, saith the LORD, even lovingkindness and mercies', Jer. 16. 5
February 23.	Jeremiah 16. 10-21.
The Reason for the Judgement.
The Lord knows the heart of the people. He anticipates that they will dismiss it, refusing to believe that the Lord would pronounce such judgements on them. It is sad to see the blindness of these men, as they practise iniquity and yet speak as if there is no reason.
Jeremiah has to tell them that it is because their fathers turned away from the Lord to serve other gods and that they have gone further than their fathers. This indicates that, even if this was not in the time of Josiah, the people were still practising idolatry in those days. As we read through this prophecy, it is clear that the Lord was issuing warnings in that time. Here is the extent of the embedded iniquity of the people. It may be that they are hiding it in the light of the actions of Josiah, but they have not forsaken their idols in practice.
The result is that the Lord is going to send them to a place that they do not know, where they will be forced to serve idols and where the Lord will not show any favour to them. As we read the prophecy of Daniel, we can understand how this would be true for most of the princes that were taken at the same time as Daniel. The four men appear to be exceptions and we do not know what happened to the three after the time of the image and the furnace. It may be that they died, however it is certainly not impossible that they suffered at the hand of their enemies.
The Lord now gives the promise that they will be delivered. The people may have forgotten all that happened as they left Egypt a thousand years earlier. If not forgotten, it might not be thought to be relevant in that day. The Lord is going to repeat the deliverance, but this time from the hands of the northern kingdoms. While this was fulfilled in measure with the destruction of Babylon, there is a far greater evidence that will be seen in the future. Until now, there are only two or three of the twelve tribes that can be clearly identified. It is possible that one or two individuals like Anna may be seen, but these are the exception. The Lord will ensure that a thorough search is conducted so that they are found in every place where they might hide away. All the ways of the fisher and the hunter will be used to draw the people out of their hiding places. Before this can happen, they will have to pay for their sins. The Lord cannot condone or ignore sin. It will always bring its recompense. The people will suffer exactly what they have inflicted on the land. If they have defiled the land with abominations, then the Lord will expose them to an open shame.
The chapter ends with a glorious contrast. The Gentiles will learn what they ought to have seen in the nation of Israel. The things in which they trusted are nothing more than lies and emptiness. There is nothing of substance or of profit in them. They will understand that the idols which they have made are worthless. This is true of the images that were seen in those days and which are still worshipped in many places today. It is equally true of the men and women who are set on a pedestal today, even if it be the images of those who were true to the Lord in a past day. Only One is worthy to be worshipped and that day will reveal Him in all His glory in such a way that all creation will acknowledge that He alone is the Lord .
Do we recognise the Lord as our Strength even in adversity?

Memory Verse 'O LORD, my strength, and my fortress, and my refuge in the day of affliction, the Gentiles shall come unto thee from the ends of the earth, and shall say, Surely our fathers have inherited lies, vanity, and things wherein there is no profit', Jer. 16. 19

February 24.	Jeremiah 17. 1-12.
The Sin of Judah.
The Lord sends Jeremiah with a vivid description of what He sees when He looks at the sin of Judah. He sees something which has been written in an indelible way. He speaks about an iron pen with a diamond tip. This speaks of something that is written in a way that cannot easily be removed. It will write on surfaces that will retain the marks despite every effort to remove them. The table of the heart and the horns of the altar emphasise the place where the writing is found. It is in the two places that are most important to the Lord. The table of the heart tells us of the will of man, they are determined to rebel against the Lord, it is not a slip in their thinking. This is the difference between the men of Jeremiah's day and a man like David. We might think that David's sin was gross, but the Lord knew that it was a slip so there was mercy. These men are set in their ways, so they bring the anger of the Lord on themselves which will result in them serving their enemies in a far-off country.
The Lord now widens His judgement. He curses those who trust in man and their strength  by turning away from the Lord in their hearts. Such people will be left like a desolate place in the desert or the wilderness, a place where no one would ever live because there is no possibility of sustaining life continuously.
In contrast, the Lord pronounces a blessing on those who trust in Him and who make Him to be their hope. They will be like a tree planted by waters with roots that drink up water from the river so that they will not be dried out even in intense heat and drought. It is an echo of the words of the first psalm, which in turn is a reflection of the lives of Abraham and Lot. It is reminder not to be guided by what we see. Lot saw the pleasant land and lost everything. Abraham accepted the barren land and received the promise of an inheritance that would include all that he could see. 
It is in this context that we read a verse which is often quoted in Gospel preaching: the heart is deceitful above all things and desperately wicked. In the context, it is a warning to the people of God that we can easily become deceived into thinking that we are right when the reality is that the Lord sees us in rebellion against Himself. It is not something that we can easily discern it is only the Lord Who knows the true state of the heart. We see this in the words of the Lord to the church at Laodicea. It is easy for us to read what He says and to think that we could never be like that, what we ought to do is to recognise that we are the same as them and that we are no less likely than they to be found in that condition. It is only as we seek the Lord that we can be preserved from such judgement.
The Lord gives a threefold warning. He searches the heart and tries the reins, a reminder that He will judge according to perfect knowledge. He will reward all according to their ways and their works, reminding us that there is a reward for faithfulness but there is also the distinct possibility of loss if we are not true to the Lord in every aspect of our lives. The final warning is for those who profit out of  unrighteousness: they will be seen to be fools.
The last verse acts as a link with what follows. The place of safety and the presence of the Lord is an exalted throne of glory. There is no help from man, but the Lord is over all and there is no power that can defy Him.
Are we trusting in the Lord?

Memory Verse 'Blessed is the man that trusteth in the LORD, and whose hope the LORD is', Jer. 17. 9

 February 25.	Jeremiah 17. 13-27.
The Prayer and the Response.
Jeremiah now pleads with the Lord in light of his position. He recognises that the Lord is the only true Hope for Israel. Men may hope in the circumstances, their strength or their neighbours, but none of these are reliable.  The distress which they face comes because they have forsaken the One Who is the fountain of living waters.
In contrast, Jeremiah knows that if the Lord heals and saves, he will be healed and saved. This is the confidence that every child of God can claim. We may not see what we expect, but we can be certain that the Lord will never forsake His promise.
The people mock Jeremiah, asking where the fulfilment of his prophecies is. They will not  believe that the Lord is showing mercy to them to give them an opportunity to repent. They have convinced themselves that it is a sign that Jeremiah has been deceived. In contrast, he knows that he has not acted in haste, neither has he spoken anything that did not come from the Lord. He certainly has not desired to see the fulfilment of what he prophesies with the dreadful judgement that his people face. As he sees their attitude, he pleads for the Lord to stop them, even if it means that the evil day comes.
The response of the Lord is not what Jeremiah expected and probably not something that he would find easy to fulfil. The Lord tells him to go to the gate where the people meet and the kings come in and to proclaim publicly the message that the Lord gives him.
The message on this occasion centres around the sabbath day. The Lord commands them to take care neither to carry burdens on that day nor to work. It must be set apart for the Lord in the way that He has commanded. Their fathers have rebelled, but they now have the opportunity to heed what the Lord says and to change. If they listen, the promise is that the Lord will uphold the kings of Judah so that they continue to rule in the city. More than this, the nation will be established again in Judah and Benjamin, taking over the plain, the mountains and the south. It appears to cover the whole scope of the land that was under the kings of Judah from the time of Rehoboam. Further still, they will be at liberty to bring their offerings to the house of the Lord. This is in contrast to the fear that they would have faced for many years when the enemies threatened.
The promise is clear. We might think that the request is simple. It appears to be no harder than the original command to Adam that he should not eat of the tree of knowledge of good and evil. When we come to the days of the Lord, the Pharisees had taken this up to such an extent that they even objected to healing on the sabbath. Sadly, they were ready to take the letter of the law when it suited them, but they ignored the heart of the law. It is clear from many passages of Scripture that the demand concerning work or carrying burdens do not extend to times of healing. It is certainly the case that there could be no argument against someone who only spoke a word. It is another example of the flesh. It will either ignore the word of God or it will change it into something which is onerous and harsh. It cannot see the balance of mercy and truth that the Lord desires.
Refusal opens the way to judgement, when the Lord sets a fire to consume the city, a fire that they will not be able to quench.
Who is our Subject of Praise?

Memory Verse 'Heal me, O LORD, and I shall be healed; save me, and I shall be saved: for thou art my praise', Jer. 17. 14
February 26.	Jeremiah 18. 1-10.
The Lesson of the Potter.
The Lord now sends Jeremiah to learn the lesson of another parable. This time, he has to go to a potter's house in order to see an illustration of the lesson that the Lord wants to teach the people. The Lord tells him that he will hear what the Lord wants him to learn there.
Jeremiah obeys the Lord and watches as the potter prepares a vessel on the wheels. While Jeremiah watches, the vessel that the potter was making is damaged, so the potter makes the clay into another vessel exactly as he chooses. We are not told details of the vessels, only that potter did exactly as he chose with the clay.
It is an example of a situation where the word of the Lord came at the right time. It would have been easy for Jeremiah to go to the potter's house and never see a work of clay marred in his hands. We would have to assume that this was not normal, but the Lord knew exactly when to send Jeremiah so that he would see the example and learn the lesson that the Lord has for the people.
The message that the Lord sends is that the house of Israel is like the clay in the hand of the potter. It is significant that the Lord addresses the house of Israel. At the time of writing, the kingdom had been divided for between three and four hundred years and the northern kingdom had been taken into captivity for more than a century. As such, to the eyes of men, the house of Israel did not exist. The Lord is setting out an implicit statement that He has not set any part of the nation aside. If the men of Judah thought about what Jeremiah was saying, they would understand the message. In the light of all that was happening as Jeremiah spoke, the nation was threatened with decimation and a captivity that would last for seventy years. The Lord is trying to reassure them that nothing of these events can stop His purpose from being fulfilled.
The Lord now states His sovereign authority over all the kingdoms of men. He only has to speak a word and any nation or kingdom will be destroyed. He can pluck it up or pull it down precisely as He chooses and there is no power on earth that can defy Him. This is a thought that should encourage our hearts because the same is true today. It does not matter how many enemies we may face in our lives, it does not matter how powerful any man or company may appear, there is nothing that they can do to defy the Lord. 
The Lord tells us now of His mercy. He may pronounce judgement against a nation, but He will turn away from the evil if they choose to repent of the sin that has brought judgement on them.
The opposite is equally true. No kingdom or nation could be established on earth without the Lord. He can build it up and plant it, but if they turn away from the Lord to paths of sin, they will bring judgement on themselves.
If the Lord is merciful to those who repent, He cannot condone sin in those who have received His favour. He will take the vessel that is marred and make a new vessel that will be for His praise. There is no good to those who go against His Word.
Do our lives show the evidence of new life?

Memory Verse 'And the vessel that he made of clay was marred in the hand of the potter: so he made it again another vessel, as seemed good to the potter to make it', Jer. 18. 4
February 27.	Jeremiah 18. 11-23.
The Message and the Response
The Lord sends Jeremiah with the message that He has determined to judge the people, but He is still giving them a final opportunity to repent. If they are prepared to turn from their sin and obey His voice, He will save them. The people refuse to believe that there is any hope for them. They would rather follow their own ways even if they know that they will lead to judgement than to repent.
The Lord now highlights the true character of the people. They have acted in a way that is worse than even the heathen would understand. They have turned away from some of the clearest sources of help and refreshment to follow their own ways. There is no nation who have ever seen the power of God manifest in the way that Israel has over the course of their history, yet they choose to turn away from the Lord to burn incense to idols. They have no desire to do what the Lord wants, but follow the practices of the heathen who were thrown out of the land so that they could inherit it. The only result is that the land which has been a fruitful land will become a desolate place. People who once feared the power of the Lord God of Israel will look in astonishment and shake their heads as they see the way in which the nation has fallen. The people will be scattered without any hope of mercy.
When Jeremiah warns the people, their response is to plot how they could silence him. The people are so steeped in their sin that they cannot see the folly of their actions. If Jeremiah is speaking lies, as they want to believe, there is no danger from his words because they will accomplish nothing. On the other hand, if he is speaking the truth, then they ought to pay attention and act on what he says. Sadly, this is not the way of the flesh. What Jeremiah faces is what is seen in every generation. The exact manifestation may vary, but it is the same character. Men show by their attitude that they are aware of the impact of the word of God to such an extent that they are afraid, but that they are not prepared to bow to the authority of the Lord. It may be that their worship of idols leads them to think that if they can silence the messenger, the message will not be fulfilled.
Jeremiah is left to plead for help from the Lord. This is something that he can do because the Lord has promised to uphold him. We can understand why the threats of men will seem to be more real than the promise of the Lord and it is clear that the Lord does not condemn him for this. He is standing for the Lord in a nation which is almost universally rebelling against Him. He has even stood to plead for mercy from the Lord and he has been sent with the offer that the Lord is making so that the people can obtain that mercy. By his stand, he is opening himself to attack. Rather than to appreciate all that he is doing for them, the people want to silence him. 
Faced with this, Jeremiah pleads for the Lord to intervene to silence the people. He has come to the end of his patience with them and now he wants to see the judgement of the Lord fall. This is a challenge to our hearts. We have the example of our Lord, Who went far further than we are ever asked to go and still pleaded for forgiveness. We have some vivid pictures of all that will fall on this world once we have been removed and the judgement of God falls. Are we as ready to forgive as our Lord? It is easy to stand and speak of the mercy of the Lord, but do we show it? Jeremiah never saw what we have learned in Christ.
Are we prepared for adversity?

Memory Verse 'Give heed to me, O LORD, and hearken to the voice of them that contend with me', Jer. 18. 19
February 28.	Jeremiah 19. 1-15.
The Parable of the Bottle.
The Lord now tells Jeremiah to get a bottle from the potter and to gather the elders of the people and the priests. He must take them to the valley of Hinnom where he must tell them another message that the Lord will give when they get there.
The message that Jeremiah has to give is a warning that the judgement that will come on the place is so severe that everyone who hears will be astonished when they hear the report. This should be a reminder to us that the Lord will hold us responsible for what we know. The revelation that He gave to Judah placed them under an obligation which they have failed to fulfil. The result is that they have brought the curse that the Lord pronounced through Moses on their heads.
The Lord catalogues the sins of Judah. They turned from the Lord to idols which had no call on them. This led them to shed innocent blood and to build high places to Baal. They went further in that they burned their own sons as offerings to Baal. The Lord says that He never commanded or even thought to command this; in fact, He had expressly forbidden this. The people have acted in direct rebellion against the Lord.
The result of their sin is that the place where they meet Jeremiah will no longer be Tophet, the place of burning, nor the valley of the son of Hinnom, but the valley of slaughter. It was apparently the place where the rubbish from Jerusalem was burned, but now it is going to be the place where the people would be consumed. The picture is clear. The Lord looks at the way in which the people have acted and He sees that they have made themselves complete outcasts who have no place among those who name the name of the Lord. They will be unable to give wise advice, they will be unable to fight against their enemies and they will be eaten by the fowls and the beasts because their enemies do not even think them to be fit to be buried. The siege will be so great that they will even eat their own children.
As Jeremiah pronounces the message, he must break the bottle in the sight of the elders who have gathered to hear what he is saying. The message is that the Lord will break the people in the same way as the bottle is broken so that they can do nothing to recover from the judgement. It will be so great that they will not even find room to bury the bodies in Tophet. The whole place will become like the rubbish tip because they have corrupted themselves and the city with their iniquity and idolatry. This has continued for centuries and the Lord has warned and given opportunity to repent. The people have ignored Him and gone further into sin. They have moved on to worship all the host of heaven as if the idols of men were not enough. Now He will call them to account for their wilful rebellion.
Jeremiah returns from Tophet where the Lord sent him to prophesy and comes to the house of the Lord. He stands in the court and pronounces his message to all the people. It is clear that the elders would not listen, so the people would not hear what the Lord had said from them. The Lord is careful to ensure that they all have opportunity to hear and to obey what He says although He knows that they will not listen.
Are we ready to listen to the Word of the Lord and obey it?

Memory Verse 'And say, Hear ye the word of the LORD, O kings of Judah, and inhabitants of Jerusalem; Thus saith the LORD of hosts, the God of Israel; Behold, I will bring evil upon this place, the which whosoever heareth, his ears shall tingle', Jer. 19. 3
February 29. 	Jeremiah 20. 1-18.
The False and the True.
Word comes to the chief governor of the house of the Lord that Jeremiah is prophesying in this way so he decides to silence him by striking him and placing him in stocks. Jeremiah is facing increasing hostility to the messages that the Lord gives him. There is an irony in the name of the governor because his name means liberation, yet he imprisons the man who points the people in the way of freedom.
When he fetches Jeremiah from the stocks on the next morning, Jeremiah tells him that the Lord has changed his name ﬁom Pashur, Liberation, to Magormissabbib suggesting fear surrounding him. There is little doubt that his reaction is really an evidence of his fear. He knows in his heart that the words of Jeremiah are true, but he is not prepared to admit his mistake. This is the worst form of pride. The result is that he will not only live in fear for himself, but he will be a source of fear for his friends as well. He will be left to watch as they fall to the sword of the enemy or are taken into captivity where they will be killed. It is not only the people, but the possessions as well. This is striking directly at the duty that belongs to Pashur. As governor, he is responsible for the treasures of the house of the Lord and all that he will be able to do is to watch the Babylonians come and take them away. He will be powerless to offer any resistance. As far as Pashur is concerned, he will be taken into captivity and die there with all his friends who have listened to the lies that he speaks.
Jeremiah now brings his condition to the Lord as he feels deceived. The Lord promised to preserve him but he has been left to stand in the face of hostility, mockery and derision on a daily basis. As a result, Jeremiah thinks that he will refuse to speak for the Lord any more, but he cannot do this. He finds that keeping silent is more painful than facing the enemy. The word burns like a fire in his bones. He tried to keep silence, but it was too wearing. He has to speak, but he knows that the people are only interested in defaming him or reporting what he says to the authorities. The language suggests that the words of Jeremiah have made their mark, but all it does is to stir up hatred against Jeremiah because they hated the Lord. Here is another parallel with the experience of the Lord when He was reproached.
Jeremiah resists because the Lord is with him, so he knows that his enemies will fail in a way that will not be readily forgotten. Jeremiah wants to see the Lord judge them because he has left himself in the hand of the Lord. He calls for a song and praise to the Lord Who will deliver the poor from those who seek to do them harm. It may appear to those who look on that this is a futile hope, but Jeremiah has not lost faith, he knows that the Lord must fulfil His Word.
The chapter ends with Jeremiah using similar words to Job as he bemoans the fact that he was not left to die at birth. His father was glad to hear that a son had been born to him, yet it now appears to be the worst news that could possibly have come. All the hopes of the father are dashed as Jeremiah fulﬁls the work that the Lord has given him. The men who thought that he was bringing good tidings now faces the prospect of great affliction because he reported the birth of such a man as this. Here is a question for us to answer: Are we prepared to do whatever the Lord asks even if it appears that every reasonable hope is lost?
Are we as ready to wait in patience as to trust and to praise?

Memory Verse ‘But, O LORD of hosts, that triest the righteous, and seest the reins and the heart, let me see thy vengeance on them: for unto thee have I opened my cause’, Jer. 20. 12
March 1.	Jeremiah 21. 1-14.
The Threat from Nebuchadnezzar.
We are now given an indication of the time of this prophecy. Zedekiah is the king and Nebuchadnezzar is making war with him. This places the prophecy towards the end of his reign, possibly even at the start of the siege which would eventually lead to the captivity. He sends two messengers to Jeremiah to ask whether the Lord will defend the people again so that the king of Babylon leaves them. He is clearly thinking about the time when the Lord stopped the army of the Assyrian and hoping that this might be repeated in his day. 
The response comes back that the Lord will fight with the enemy to such an extent that the weapons that Judah use to defend themselves will come back on them until the Chaldeans come into the middle of the city. More than this, the Lord Himself will fight against them by sending a pestilence among them which will bring death even before the Chaldeans can break into the city. Any who survive the pestilence will be given into the hand of Nebuchadnezzar and the rest of their enemies who will show no mercy as they slay them. The only certainty is that there will be no escape for the people. They have chosen to defy the Lord for so long that He is not prepared to listen to their empty promises any longer.
If there is a message of judgement for the king, Jeremiah is sent with a choice between life and death for the people. If they remain in the city, they face the same judgement as the king. No one is exempt from the judgement. If they go out to the king of Babylon, they will preserve their lives. This is the only safe option. It is interesting that Zedekiah repeats the question later in the prophecy and he is given the same choice as the people. Sadly, he is afraid of what men would think rather than his own safety. This was probably equally true for many of the people. Even if the logic were only that used by the lepers in Samaria, it is clear that the only possibility of escape would be that the king of Babylon showed mercy.  Sadly, there appear to be few if any who actually heed this advice.
It is easy to see the way in which this reflects the Gospel message in the present day. There is a certain judgement that is coming on this world. The resurrection of Christ seals this. The only escape is repentance and faith in the Lord Jesus Christ. Revelation chapter 21 suggests that many will be lost because they are afraid of the consequences in this life. We could also be guilty of a similar attitude, if we fail to do what we find in the word of God because we are afraid of what others might think. In every situation, the only safe course of action is obedience to the Lord.
The Lord now addresses the king directly and sets out the character that He wants to see displayed in the people. Even in this, there is the implication that he could receive mercy from the Lord if he were prepared to heed the voice of the Lord and to change the conduct of his people. He demands that the king take a lead in ensuring that justice is maintained. The idea of the morning indicates that this must be a priority in his dealings. It is clear that the Lord sees oppression among the people, so He demands that the king take a lead in freeing those who are oppressed from the oppressors.
The Lord warns that He will fight against them so that even those who think that they cannot be touched will find that the Lord destroys all their defences.
We are saved by the obedience of faith, we must live in the same way.

Memory Verse 'And unto this people thou shalt say, Thus saith the LORD; Behold, I set before you the way of life, and the way of death' Jer. 21. 8
March 2.	Jeremiah 22. 1-9
The Judgement of the Nation.
Jeremiah is now sent to the house of the king of Judah. The Lord has a specific message for the king. It is notable that Jeremiah is sent to a variety of places with a message that is appropriate to the place where he goes.
The Lord starts with a call for the king to listen and to remember that he is on the throne of David. This should serve as a reminder that he is the successor of the man after God's heart and as such he ought to set an example to the people. The message extends to his servants and those who go into the house. This reminds us that the servants have a responsibility to direct the king in the ways of the Lord. Even when Solomon reigned, he had advisers who  would guide him. The division in the nation came because Rehoboam refused to listen to the men who stood with his father. Now the king follows his example in that he has men who will agree with him, rather than those who will make him reconsider his actions.
The Lord makes a clear statement of how He expects the king to rule. He wants to see justice and righteousness so that the oppressed are saved from the oppressor, the strangers, orphans and widows are granted justice and no innocent man is condemned.
The Lord gives a promise which ought to have been adequate to ensure that they fulfilled the command. The line of kings and the nation will be preserved as long as they obey. As we read this, we might think that this is hardly a difficult request. The only issue might be that there would be a loss for those who made a gain from the weaker members of the nation. The fact that it was an issue suggests that the rulers were making  profit from these people without realising the consequences of their actions. This is something which many fail to take into account when they consider their actions. It can be equally true in spiritual  matters because we may do something that seems expedient, yet has consequences that will be disastrous. 
The Lord warns that if they do not obey, the consequences will be severe, Instead of the privileges that He has conferred on the people, there will be total desolation. He wanted them to be a place which stood out with the finest of the lands and cities around, but their actions mean that they will only be known for the destruction that has come because of the judgement of the Lord. He will send destroyers to fulfil His work, there will be no mercy for the people. They will  cut down the finest of their trees and burn them.
The city and the nation will become a witness to the nations around, but not in the way that the Lord intended. Instead of being the vehicle through which the Lord demonstrates His glory, the nations will ask what has brought such destruction on the people and the answer will come back that it is because they have forsaken the covenant of the Lord. 
This is a solemn reminder to us that the principal work of the people of God is to glorify Him in the place where He sets us. He cannot condone sin among His people and remain true to His own character. All glory must be His and if we seek for glory for ourselves, we will always find that we are fighting against the Lord.
In all things, the principle must be, "Him that glorieth, let him glory in the Lord".

Memory Verse 'For if ye do this thing indeed, then shall there enter in by the gates of this house kings sitting upon the throne of David, riding in chariots and on horses, he, and his servants, and his people', Jeremiah 22. 8
March 3.	Jeremiah 22. 10-30.
The Plight of Israel.
The Lord now warns Jeremiah not to mourn for those who die, but rather for those who go away. This appears to be the time when the king of Babylon offered safety for those who would go into captivity. The dead have chosen to ignore the offer and seal their own destiny, but those who go away will never see their land again. They have spared their lives, but only at a tremendous cost. Shallum is the one king who heeds the offer and goes out, never to return to the land again.
There is a warning to those who make gain out of others to build their own house. They are not paying their neighbours for the work that they do on their behalf. They build a house that appears to show affluence and prosperity, but the reality is that they have done this at the expense of others. Their show will not bring them any benefit. It becomes clear that this is the character of the king. He is reminded of the example of Josiah, his father, who was governed by the Law of the Lord in his dealings and prospered as a result. In contrast, Jehoiakim is only interested in making gains by oppression and violence. The Lord highklights this as the reason for the judgement that comes. The result is that he will die with no one to lament his passing. It will be so shameful that his body will be dragged outside the walls of the city and left to perish like one of the donkeys.
The Lord now calls for the cry to go out as far as Lebanon and Bashan because there is no one left to help of all the nations that Jehoiakim thought might come to his aid. The Lord warned him while he thought that he was prospering and he chose to ignore the warning. As a result, everyone in whom he trusted, whether for help or advice, will go into captivity. The glory of Lebanon will be broken, it exalted itself like the cedars for which it is famous, but the Lord will bring them down.
The condemnation reaches down to Coniah, or Jechoiachin, the son of Jehoiakim. The Lord warns that He will bring him down. The anger of the Lord is such that He would not show mercy if Coniah were favoured like the signet ring. Even if he held the most privileged position, the Lord would throw him down. Coniah, like his father before him, is clearly trying to escape from the threat of Nebuchadnezzar, but the Lord warns that He will hand him over to his enemies. It is notable that he does escape with his life because he takes heed to the advice that Jeremiah gives to go out to the Chaldeans with his mother. In this way, he spares his life and his mother's life, but at the cost of open shame. Whatever benefit he may gain, he loses any place in the land as he will never return. His uncle, who succeeds him, refuses this advice later because he is afraid of the shame of going down into Babylon as a willing captive. 
The final sentence of the Lord is given that Coniah goes out to doom that, not only will he never see the land, but none of his seed will take their place on the throne of Judah. When we come to the New Testament there is some mercy in that he is named in the line of Joseph, the husband of Mary who bare the Christ. It is not his seed however, because Joseph is not the father.
Let us  always remember that the Lord is merciful and just in all His ways.

Memory Verse 'Thus saith the LORD, Write ye this man childless, a man that shall not prosper in his days: for no man of his seed shall prosper, sitting upon the throne of David, and ruling any more in Judah', Jeremiah 22. 30
March 4.	Jeremiah 23. 1-18.
False Pastors and Prophets.
The Lord now pronounces a woe against the shepherds of the people who scatter them. These are the people who are responsible for feeding the people of God, yet they are rather guilty of destroying them. He will intervene to judge them for their evil works. They have been given a great responsibility which they are failing to fulfil. The Lord is going to reverse the actions of these men. They have made a profit at the expense of the people whom they are supposed to support. They will lose, but the people will be gathered back again. The promise of the Lord cannot fail, the people will return and be fruitful because the Lord will raise up pastors who will do what He desires. Sadly, the translation may hide the reality that pastors and shepherds are the same. Clearly, the character of the shepherd in the two verses is completely different, but they are supposed to be engaged in the same work. When the Lord sets up shepherds, they will feed the people and care for them. He will raise a King as the Branch for David Who will prosper because He will rule in justice and righteousness over the whole earth. He will bring salvation and security to Judah and Israel because He is no less than the eternal God Who is also their righteousness. We can readily identify this with our Lord Jesus Christ. This is another Old Testament prophecy which can only be understood by recognising the deity of Christ. While there may be debate about the exact meaning of titles such as Son, there is no question that this demands that the Christ of God is God. It is clear from Mark chapter 14 verses 61-64 that the high priest, Caiaphas, recognised this at the time when the Lord was brought to trial. If it were not so, he could not have accused the Lord of blasphemy.
The Lord tells the people that their salvation will surpass the deliverance from Egypt in the wonder that it brings to all who hear. This is clearly not something that has been seen as yet. The first coming of the Lord only led to the ultimate condemnation of the Jews and a scattering that went much further than the one in the time of Jeremiah.
As Jeremiah thinks of what the Lord has said, his heart is broken. He can see the reason for it, but this does not make it any easier to bear. The land is full of those who are guilty of the grossest of sins against the Lord. The result is that these men are shut up to a path that only brings darkness and trouble. The Lord allows their darkened minds to be taken up with the evil ways that they are intent on following. It is what happened in Israel when the prophets of Samaria led the people into sin and idolatry and Judah is following the same path. As a result, these men are faced with the prospect of wormwood and gall. It is interesting to see that this is also associated with the death of our Lord. It shows exactly how far He went in identifying with the judgement of the people because of their sin. We can only wonder at the grace of our Lord. As we read of the character of these prophets, we see men who are intent on a path of rebellion, yet the Lord reaches out to all who repent.
Jeremiah records the judgement of the Lord as He urges the people not to listen to the false prophets. They will continue to deny the word of the Lord until there is no possibility that it will not be fulfilled. They are happy to appease those who despise the Lord, telling them what they want to hear rather than what the Lord says. Paul warns Timothy of similar men as he writes his last epistle, 2 Tim. 4. 3.
Let us test all that we hear and do against the Word of God. 

Memory Verse 'In his days Judah shall be saved, and Israel shall dwell safely: and this is his name whereby he shall be called, THE LORD OUR RIGHTEOUSNESS' Jeremiah 23. 6
March 5.	Jeremiah 23. 19-40.
The Whirlwind from the Lord.
The Lord now warns that He will come like a whirlwind on the people. He will single out those who are marked by wickedness and nothing will stop Him until He has finished the judgement that He pronounces. The people will be left to understand what the Lord has done in later days. For the present, they are content to continue in their rebellion against the Lord. The prophets come in haste with a message that has not come from the Lord. He is looking for men who will stand up faithfully and declare the sin of the people so that they turn away from sin to a path of obedience to the Lord. They act as if God is only a distant God who does not know what is happening in detail, they forget that He is near to every place in the whole of the heavens and the earth and that He knows every detail of what happens in all places. He knows exactly what these prophets are saying and tells us that they are simply saying what they think and, in all probability what they want to be true. It may be that the claim to speak in the name of God, but what they are doing is to make the people forget Him.
The Lord issues a challenge for these men to be true. If He gives them a dream or a word for the people, they should speak faithfully and let the people hear what the Lord has said. There is no reason for them to be afraid because the word of the Lord is like a fire or a hammer that will overcome any opposition. The fire consumes, the hammer breaks the rock, there is little that can withstand both of these. They have no reason to fear if they are true to the Lord in the way that Jeremiah is. Sadly, their eye is on the people around so they fear the  danger of standing up to men who are opposed to hearing what the Lord says. The result is that the Lord sets Himself against the people who are guilty, whether it be genuine prophets who speak lies or others who make false claims, they will all prove to be of no value for the people.
As far as Jeremiah is concerned, the Lord gives him a strange message. He must refuse to speak. The people have chosen to listen to lies, so the Lord will give them up to this. The only message of any description that He gives to Jeremiah is that the Lord is forsaking the people. They have chosen not to listen to His voice, now they face the prospect that He will not listen to their prayers. The judgement is so severe that any man who claims to have a burden from the Lord will immediately bring judgement on himself and his family. There is no place for claiming that the Lord has given such a message. They may ask what the Lord has said, but they cannot claim a burden because the people have refused to listen to the voice of the Lord. It is this that has brought the judgement on them. They make a claim for a burden, but they only want to hear things that suit themselves. It is the hypocrisy of those who think that they can pick and choose what they listen to but still add the name of the Lord to their thoughts. The Lord will give such people over to complete rejection. There is no place for them because they are guilty of denying the Lord. 
It is easy for us to criticise Israel for their refusal to listen. The challenge comes to us as to whether we are better then they. We can ignore things that we do not like. There are many excuses given for not listening to the Word, we must test what we hear against Scripture.
The Lord will never leave us nor forsake those who obey Him, Heb 13. 5.

Memory Verse 'The prophet that hath a dream, let him tell a dream; and he that hath my word, let him speak my word faithfully. What is the chaff to the wheat? saith the LORD', Jeremiah 23. 28.
March 6.	Jeremiah 24. 1-10.
The Baskets of Figs.
The Lord now shows Jeremiah a vision of two baskets of figs that were complete opposites to each other. This took place after Jechoniah had been taken away into Babylon with his princes and craftsmen. This was the first occasion when the Lord gave the people a choice as to what they wished to do. He gave the promise that those who went into captivity would be received favourably, while those who remained would face judgement. While  Jechoniah had his faults, he did choose to listen to the Lord on this occasion and found that he was spared while his uncle remained in the city until it was taken.
When Jeremiah describes what he sees, the Lord gives the meaning of the parable. The good figs are a picture of those who went into captivity voluntarily. They would be spared and even built up and planted so that they would come back to the land. There was a delay of seventy years so, for the most part, it was the families who returned, however there were some of the elders who remembered the former glory of the temple. As we think of this, we can see the preserving hand of the Lord in keeping people for such a prolonged period so that they could return to the land. There is a promise with this that the people would know the Lord and come back in whole-hearted obedience to the Lord. We ought to consider this in our circumstances. There are times when we see the hand of the Lord appear to move against us; this should raise the question as why this may be the case and lead us to come back to the Lord in deeper devotion. The Hebrew writer speaks on this in respect of the trials of life, where he encourages us to be exercised by the tests so that we learn the lesson that the Lord is teaching us and serve Him better as a result.
In contrast, the bad figs are a picture of those who refused the word of the Lord and remained in the land or even went down into Egypt. They think that they can do something to deliver themselves from the enemy or, possibly, that anything that they face by remaining cannot be worse than they would have suffered if they had gone into Babylon. The Lord warns that they will be taken and scattered throughout the world in such a way that they become an object of shame and derision in every place. Even this is not the end because they will find that they are chased down wherever they go and become a  prey to their enemies.
The picture for the rebels is clear and daunting, but it is a sad reflection of the human nature that they will not listen. The same is true today as we preach the gospel of Christ. It may be that the Lord offers a full and free salvation, but men would rather be in bondage to the sins of the flesh and the world. It is notable that Zedekiah will ask Jeremiah if he has a word from the Lord later in the book. When Jeremiah tells him a very similar message, the king chooses to ignore it because he is afraid of the very things that the Lord warns about here. The logic of the flesh is completely perverted. It will argue that to change will bring the danger of the very things that it is effectively choosing by refusing to turn. It is a clear indication of the truth that Paul states in Romans chapter 8 verse 7, that the flesh cannot be subject to the law of God. It always thinks that it knows better. We need to be aware that this can be true in our experience if we allow the flesh to guide us.
Do we obey the Lord with a simple faith that does not reason with His Word?

Memory Verse 'Thus saith the LORD, the God of Israel; Like these good figs, so will I acknowledge them that are carried away captive of Judah, whom I have sent out of this place into the land of the Chaldeans for their good', Jeremiah 24.5

March 7.	Jeremiah 25. 1-14.
The Captivity Prophesied.
The Lord now gives another message to Jeremiah. It is interesting to note that this comes near the start of the reign of Jehoiakim, the first son of Josiah to take the throne. He starts with a reminder that he has brought the word of the Lord to the people from the thirteenth year of Josiah. We might think about all that happened in the reign of Josiah and think that  this was a good reign where the people came back to the Lord, but the picture here is different. Jeremiah was sent a year after Josiah began to purge the land of the idolatry that had been allowed and even promoted by his father and grandfather. He had personally supervised the destruction of images and groves as well as the priests who sacrificed to the idols. Despite this, the Lord sees the need to send a messenger to warn the people that He is watching them and knows that, while they may obey the word of the king in throwing down the idols and their altars, they are not committed to serving the Lord from the heart. This is a warning to us that the Lord knows the heart. He will not be deceived by a show that may satisfy the king. For twenty-one years there is a king who sets an example of fearing God among a nation that is idolatrous in their heart, even if they have been forced to renounce the outward forms to some extent by the decree of the king. The Lord promises that He will not harm the people if they are true to Him. For this time, they have the evidence of the peace which the Lord gives to the land as long as Josiah is on the throne. It is sad to see the way in which the Lord answers the question of Josiah when he hears the law of the Lord. The land will be spared as long as Josiah is on the throne because of his faithfulness when he heard the word of the Lord, but the judgement will come. There is no question because the Lord has seen the heart of the people and knows that even those of the people who are not practising idolatry at that time will return to their idolatry as soon as the influence of the king is removed. Their heart has no desire to obey the Lord, even when He promises and proves that He will defend them.
Three years have passed and the people have proved that the Lord was right in what He said. They have rebelled, so now the Lord sends Nebuchadnezzar with the lands of the north and brings them against the people. This is the start of twenty years of misery for the land. At first, he takes away princes, such as Daniel. When Jehoiakim dies around eight years later, he takes more captives including Jechoniah before he comes for the final time a further eight or nine years later to lay siege to the city and take it captive in its entirety. Even when the word of the Lord is fulfilled, there is still an evidence of mercy in that the Lord holds back the king so that he takes captives as a warning of what will come, but leaves the people in the city. The mercy of the Lord is seen in that the captivity is limited to seventy years at this time. The Lord will prove that Jeremiah is right in everything that he has said.
As we think of this, we ought to ask ourselves whether we are not in a similar situation. The Lord warns the Laodiceans that He will spue them out of His mouth because they are so self-centred and there is nothing for the Lord among them. The same can easily be true today. If we go through the motions of obedience to the Lord, but the heart is not in it, we will not see the blessing of the Lord on our labours.
Are we prepared to trust the Lord to accomplish His purpose for His glory? 

Memory Verse 'And the LORD hath sent unto you all his servants the prophets, rising early and sending them; but ye have not hearkened, nor inclined your ear to hear', Jeremiah 25. 4
 March 8.	Jeremiah 25. 15-38.
The Cup of Fury.
The Lord now gives Jeremiah the instruction to take the cup of His fury from Him and to give it to the nations to whom the Lord sends him. As we read the list of the nations, it is easy to see that the Lord has waited for a long time to execute judgement. The judgement starts at Jerusalem and Judah, showing the principle that Peter states, 'Judgement must begin at the house of God', 1 Pet. 4. 17. The Lord points out that He has already started  to judge His people, but that this will be followed by Egypt, Uz, the Philistines with all their cities, Edom Moab, Ammon, Tyre and Zidon before reaching out to all the islands of the sea, Arabia and even to the Medes in the East. This is a comprehensive judgement that does not leave out any country that would have been seen as significant in that part of the world. It is easy to see why the judgement would come on most of these nations and, for many, the only question would be why it was delayed so long. The effect of the judgement is that they will be left to fall down like drunken men, suffering under the sword that the Lord sends. There is no option to refuse the cup that Jeremiah gives them. They might try, but if they refuse Jeremiah, he can point out that the Lord Himself has said that His Word must be fulfilled.
The Lord reiterates that He is starting with the place that bears His name. This should not be a surprise to us because He will uphold His honour. If His people fail to do what He has asked of them by their obedience to His Word, He will do it by His demonstration of glory as He executes judgement that exposes their sin.
Once the Lord starts to act, the message reaches out to all who are in the earth. It will be like a time of treading grapes, except that the people will be the grapes that are trodden down as the Lord executes judgement. 
When we read the description that follows, it is difficult to see any way in which it could be thought to have been fulfilled. It is also clear that there are parallels with the description that John gives of the end of the judgements towards the end of Revelation chapter 14, from verse 14. While there has been a partial fulfilment over the centuries as various kingdoms have exerted their rule and then been brought down, we have every reason to think that there will be a complete fulfilment in a future day. It will be so severe that there not even be the opportunity to bury the dead as so many die under the hand of the Lord that the dead reach across the whole earth. Both Isaiah and Jeremiah use the expression, the 'slain of the Lord'. This is sometimes used to speak of those who are saved or, possibly, under the influence of some power which men claim is the Spirit of God. In neither case could the description be applied to believers without a complete distortion of what is said. Sadly, many will try to suggest that the effect of the gospel is to 'slay' people so that they are delivered from sin. The context both here and in Isaiah chapter 66 indicates that it is a time of judgement when many will fall under the hand of God. The shepherds are left to howl in distress because they see the best of their people brought down and they have no way to escape from the judgement that falls on them.
If we can learn these lessons, our lives will be greatly altered.

Memory Verse 'For, lo, I begin to bring evil on the city which is called by my name, and should ye be utterly unpunished? Ye shall not be unpunished: for I will call for a sword upon all the inhabitants of the earth, saith the LORD of hosts', Jeremiah 25. 29

March 9.	Jeremiah 26. 1-11.
Opposition Aroused.
We now go back to the start of the reign of Jehoiakim. Jeremiah is told to stand in the court of the house of the Lord and speak to all the people who are coming up to worship. He has to say exactly what the Lord tells him without holding back a single word. This should be true of every servant of the Lord for every occasion when he speaks. It is not easy, but it is the only secure foundation both for the servant, if he is to please his Lord, or for the people, if they are to be guided in the way that the Lord desires.
The people must be willing to listen and to change their ways if the Lord is to change His mind for them. There is a moral order here, in that the Lord is emphasising that He is ready to forgive, even after many rebukes. It is sad to think that this message comes almost a soon as Josiah dies. They have enjoyed the bounty of the Lord for a period of thirty years while Josiah led the people in a way that honoured the Lord, yet they have not turned from the evil in their hearts. As soon as Josiah dies and Jehoiakim replaces him on the throne, the people turned to their idolatrous ways and were not prepared to listen to the word of the Lord.
The message that the Lord gives is a warning of what is coming on the people if they refuse to heed His voice. The Lord reiterates the way in which He has sent prophets with urgency to warn them. He now gives the warning that the house of the Lord in which they place so much confidence will become like Shiloh. Earlier, Jeremiah has stood in the gate of the temple to warn against the folly of claiming that this is the temple of the Lord so it cannot be destroyed. What is especially sad is that the rulers of the Jews in the time of the Lord showed the same attitude when they pointed out that the temple had been in process of being built for forty-six years, John 2. 20. We might think it strange that they would not listen at first when the evidence of judgement was around them, it is even harder to think that they still would not listen when they had seen the evidence that the Lord would judge. If we are honest, there are circumstances where we ought to consider our ways because it is possible that we are just as reluctant to listen to the Lord. It is easy to offer excuses as to why we do not see the Lord at work when we think of others, but we need to think about those things which we can change in our own lives.
When the princes hear what Jeremiah is saying, they come down to the gate of the house to consider what they might do. The priests and the false prophets challenge them to silence Jeremiah, saying that he is worthy to die because of what he has said against the city. This brings a challenge to us because we may think so highly of the place where we gather that we are not prepared to consider the possibility that there may be any faults there. What the people ought to have done and what we need to do is to think about the Lord and to ask if the way in which we meet is consistent in every respect with our Lord. It may be that we do the things that the Lord asks, but our heart is not right. It may be that we come in the way that the Lord expects, but our actions are wrong in some respects. It is not our place to choose what is more important, we must obey the word of the Lord implicitly.
Do we speak the truth in love, live at peace with all and suffer willingly for our Lord?

Memory Verse 'Thus saith the LORD; Stand in the court of the LORD'S house, and speak unto all the cities of Judah, which come to worship in the LORD'S house, all the words that I command thee to speak unto them; diminish not a word', Jeremiah 26. 2

March 10.	Jeremiah 26. 12-24.
The Vindication of Jeremiah.
Jeremiah defends himself against those who want to take him because of what he has said. He reiterates that he is only saying what the Lord has told him to say. The people have a choice to make. They can either change their ways in obedience to the Lord, so that He will turn away from the judgement that He has pronounced, or they can ignore what He has said and face the consequences. In reality, it ought to be obvious what the answer should be. All that Jeremiah has done is to bring the application of what the Lord warned through Moses to bear on the people. While the exact consequences have not been foretold before, the Lord has given a generalised description that matches what Jeremiah says. This is a picture for us today of how we should receive the teaching of the word of God. If what is said is consistent with Scripture, we should obey it, the only reason for refusal is that someone is guilty of going against the truth of God or encouraging the saints to do this.
Jeremiah now points out that he is in the hands of the people for them to do what they choose with him. He does not have any influence over this, but he warns that, if they do this, they will only increase their condemnation because they have brought still more innocent blood on themselves. 
As soon as the princes and people hear what Jeremiah says, they recognise the truth and wisdom of his words. They stop the prophets and priests from fulfilling their desire. This is an example of the way in which the Lord can work. He had promised Jeremiah that the enemies would not harm him and here He uses the people and princes to do this. On other occasions, such as those of whom we read in Daniel, it may be that the Lord will preserve His people through the  judgement that men pronounce. At other times, the Lord may use the death of His servant to accomplish more than he would do in his life. We cannot predict how the Lord will work, but it will always be for the best if we trust Him.
As the princes and people object, some of the elders add their weight to the argument by pointing out that Micah had pronounced similar warning against the nation in the days of Hezekiah. On that occasion, Hezekiah listened and obeyed and the result was that the Lord turned away the judgement.
The sovereignty of the Lord is seen in the fact that another prophet reiterates the message that Jeremiah has given and arouses the anger of the king, his mighty men and his princes. When Urijah learns of the wrath of the king, he flees to Egypt only for Jehoiakim to send men after him and bring him back. The king himself killed him and left him to lie in an open shame. There is no obvious reason why the two men should be treated so differently, but the Lord is in control. One significant difference is that Urijah fled in fear so that he failed to secure the Lord's protection. It may be simply that he had performed his work. We need to obey the Lord fully without fear if we want to claim His protection. At a human level, Jeremiah was preserved because Ahikam the son of Shaphan provided him with a measure of protection. What we can learn is the lesson that we must obey the Lord and be prepared to accept the consequences of our actions, even if this means death.
Let us remember that the Lord will preserve those who trust Him alone.

Memory Verse 'Therefore now amend your ways and your doings, and obey the voice of the LORD your God; and the LORD will repent him of the evil that he hath pronounced against you', Jeremiah 26. 13

March 11.	Jeremiah 27. 1-11.
The Yoke of Babylon.
Jeremiah now records another prophecy that is said to be taken from the beginning of the reign of Jehoiakim. On this occasion, he has to perform an action parable by making bonds and yokes that he will wear on his neck. After he has made them he is told to send them to five of the neighbouring kings as they come to Zedekiah in Jerusalem. It may be that this took place in two separate stages, the fist when Jehoiakim became king and the second when Zedekiah was on the throne. The alternative is that the first verse should have read that it was in the reign of Zedekiah. If the reading is true as it stands, this would show that the Lord had no reason to change what He was saying even after a period of at least eleven years. This would stand as a reminder that the word of the Lord does not change, even if He may allow years to pass before He fulfils it.
The main thrust of the message is for the kings of the surrounding nations in the time of Zedekiah. Apart from the specific message that is given, it would also be a warning to them not to enter into any agreement with Zedekiah. This would only serve to bring the wrath of Nebuchadnezzar on their heads. The Lord has decreed that Nebuchadnezzar, his son and his grandson should exert his rule over all the lands in that region until the Lord decrees that his kingdom will pass down to another king who will take the nation. This appears to be fulfilled accurately in that Belshazzar, Dan. 5, was only acting on behalf of his father who was a son-in-law of Nebuchadnezzar.
The Lord gives a warning to the kings that if they refuse to serve Nebuchadnezzar, they will be punished with the sword, famine and pestilence until Nebuchadnezzar consumes them. This the the first king from the Gentiles whom the Lord raises up and it marks a change in His dealings with men. It is the beginning of the times of the Gentiles that will continue until the Lord Himself returns to take the throne of David and rule over the whole earth. 
The Lord warns the Gentile rulers not to listen to their prophets who will tell them that they will not serve Nebuchadnezzar. This is what they want to hear and it is likely that these men would face the same problem from their kings as Jeremiah and others faced in Judah. The kings only wanted men who would pronounce in their favour. They did not want to hear men who would suggest that they are going to come into bondage to another. This is a common failing of the flesh and we may be just as guilty today. Paul warns Timothy about the danger of days when the people would only listen to teachers who say what they want to hear. It is true among many who profess the name of Christ, but it is often true among the Lord's people. We need to take care that we do not fall into this trap. We must test everything that we hear against the word of God. Even if something is difficult to accept we should test it against Scripture. When something is appealing to us, it may still be that it is not true.
There is a promise for those who will listen to the Lord and accept the king of Babylon. They will preserve their land for their people. Jeremiah gave the same message to Zedekiah personally, but he refused for fear of what the people would think.
How much greater is the mercy of God today?

Memory Verse 'I have made the earth, the man and the beast that are upon the ground, by my great power and by my outstretched arm, and have given it unto whom it seemed meet unto me', Jeremiah 27. 5
March 12.	Jeremiah 27. 12-22.
The Word to Zedekiah.
Jeremiah brings the message from the Lord to Zedekiah as well as to his visitors. It may be that he is reiterating the message that he has already given. It is certainly true that he gave the message to Jechoniah, who heeded the warning and went out. It is possible that he had given the same message to Jehoiakim previously. He warns Zedekiah that he is passing a sentence of death on himself and the nation as a whole by his actions. This is a reminder of the solemn responsibility of a leader, whether a king like Zedekiah or an elder today. Their actions will have repercussions on all who look up to them as well as the men themselves. It is foolish to take a decision of this nature lightly.
Sadly, Jeremiah is opposed by false prophets who tell Zedekiah that he will not serve the king of Babylon. The Lord has allowed these men to bring their lies to test the king and his princes. The people have sold themselves to evil in the sight of the Lord so He allows men who will encourage them to continue in that rebellion in order to test whether they are really prepared to listen to what He says. It may well be that, if there were no other prophets, the king and princes would listen to Jeremiah. In this case, their obedience would only be superficial because they thought that they could gain by it. The Lord is looking for those who will turn to Him from the heart.
The lies of the false prophets were such that they told the priests and princes that the vessels which had been taken away by Nebuchadnezzar would be brought back again. This should have been an easy test, but the people were so intent on their path that they would not test the truth of what the prophets said. The only safe course of action is to serve the king of Babylon so that the city is spared from the destruction that the Lord has determined should come. What they ought to be doing is to plead with the Lord to spare the remaining vessels from following what has already been taken into Babylon. The city is in great straits. It is likely that the original prophecy was given in the days of Jehoiakim as the first verse indicates and that he would not listen. The first stage of the captivity took place when Jechoniah was taken. Now, Jeremiah is warning that Nebuchadnezzar will complete what he started earlier. There is a simple way to escape and it is the same as it had always been. If they accept the rule of Nebuchadnezzar, they will be spared.
The Lord knows that the people will not listen so He pronounces the warning that He had given before. The remaining vessels will be taken into Babylon. The king of Babylon will take away all the vessels that remain in the house of the Lord as well as vessels from the king's house. There is nowhere in the city that will be safe from the destruction that is coming because of the sin of the people. There is no power or argument that men can raise which will influence the king. The Lord has decreed that they will be taken captive and the Lord will determine the time when they return. It is significant that the later history shows that the Lord would bring the vessels back at the time when the king of Babylon chose to the defy the Lord and defile the holy vessels. This is a similar picture to the time when the ark was taken into the land of the Philistines. The Lord may judge His people for their acts but He will not allow even heathen kings to openly dishonour His name.
Do we go beyond or fall short of what the Lord has asked?

Memory Verse 'For thus saith the LORD of hosts concerning the pillars, and concerning the sea, and concerning the bases, and concerning the residue of the vessels that remain in this city', Jeremiah 27. 13
March 13.	Jeremiah 28. 1-9.
The Prophecy of Hananiah.
In the same year as Jeremiah had issued his warning to Zedekiah and the other kings, Hananiah answers him in the house of the Lord where he could be seen by the priests and all the people. He claims that the Lord has spoken to him and told him that the bondage of Babylon would be broken within two years. At that time, everything that Nebuchadnezzar has taken from the house of the Lord would be returned and Jechoniah would also come back with all the captives that were taken until that time.
Here is the first evidence of the work of the false prophets. Until this time, it would appear that the prophets had been content to continue with their lies, ignoring what Jeremiah says. Now, there is a direct challenge raised against him. This is something which should not come as a surprise to us. We have to assume that, however much they want to ignore it, the word of God will touch those who hear. There are sure to be people who will question if there is any truth in the words of Jeremiah. This is seen in the life of our Lord as recorded in John chapter 7. When the Lord was teaching in the temple precincts without a challenge, some of the people started to ask whether the rulers were becoming convinced that He was truly the Christ, John 7. 26. At the very least, a failure to answer may give the impression that those who are silent do not have any direct answer that they can make to the words that are spoken. This is why a man like Hananiah would  speak as he did. The fact that he is lying could not be proven for two years. In that time, his message is likely to be forgotten. This is true of men in general and the devil and his agents will use this to their advantage. We only have to look at false cults who have made predictions only to change them when the time passes and their lies are exposed. Sadly, the people who have been taken in by the first lie are often ready to accept these changes without question.
The Lord initially gives Jeremiah a general answer to the challenge which is taken directly from the law of the Lord. He starts by expressing his desire that the words of Hananiah might be fulfilled. Jeremiah has no pleasure in seeing the nation destroyed. Nothing would give him greater pleasure than to know that the Lord had turned away from the judgement that He has pronounced. Equally, as Ezekiel points out twice in his prophecy, Ezek. 18. 23; 33. 11,  the Lord Himself is even more ready to turn aside the judgement if only the people would listen.
The  answer from the Lord to the prophecy of Hananiah is a direct reference to the test that the Lord had outlined in Deuteronomy chapter 18. Jeremiah reminds the people that there are many who have prophesied over the centuries. They have brought wide-ranging messages that were pronounced against many countries and great kingdoms. In the context, he tells of how they prophesied about war, evil and pestilence that would break the nations. One example of this would be the contrast between Michaiah and the false prophets in the days of Ahab. The words of Michaiah were clearly fulfilled and the lies of the false prophets were exposed for what they were. The Lord has set out a clear test that the truth of a prophecy will be seen in its fulfilment. The message for the people is clear. Only time will verify which prophet is true to the Lord.
It is only as we do listen and obey, that we shall be pleasing to our Lord.

Memory Verse 'The prophet which prophesieth of peace, when the word of the prophet shall come to pass, then shall the prophet be known, that the LORD hath truly sent him', Jeremiah 28. 9
March 14.	Jeremiah 28. 10-17.
The End of Hananiah.
Hananiah rejects Jeremiah's rebuke by taking the yoke from Jeremiah and breaking it. He claims that this is what the Lord will do to Nebuchadnezzar. He even goes as far as to say that the power of Nebuchadnezzar over all nations will be broken. It is not simply that the nation will be delivered. The way in which he acts should have been a warning to those who were watching. The only reason for Hananiah to object in such a way is that his prophecy will not fulfil the test. Sadly, it is likely that men would be swayed by the show of strength on his part. His actions appeal to the flesh, but they are contrary to the ways of the Lord. 
Jeremiah does not react to Hananiah, he walks away until the Lord gives him an answer. This is always the best choice. If Hananiah is acting in a way that reflects the working of the flesh, the flesh in Jeremiah would be quick to rise up in defence of what he has said. The Lord makes Jeremiah wait for the response, but when it comes, it comes with the full weight of His authority in the word. The answer is that the yokes of wood that Hananiah has broken will be replaced by yokes of iron, not only for Israel but for all the nations and the beasts of the field as well. The Lord has given Nebuchadnezzar a dominion that went beyond anything that had been seen before that time and, probably, anything that has been seen since that day. 
It is sad to reflect on the fact that this is often the case with those who rebel against the Lord. We may not like what we hear, we may choose to ignore it, but He cannot fail to fulfil what He has said. We will only open ourselves to greater trouble when we rebel. The writer to the Hebrews reminds us that our response to the trials and tests of life should be that we are exercised by them, Heb. 12. 11. This will lead to 'the peaceable fruit of righteousness'. This is what the Lord desires for us from the circumstances and it will be a blessing for us personally as well as in our testimony for the Lord.
The Lord also gives Hananiah a personal message. He has chosen to defy the Lord and he will suffer the consequences. This is a serious matter. Hananiah has given the people a reason to believe a lie that denies what the Lord has said. In this, he must accept full responsibility for an action which ensures that the people will not listen to the Lord. It may well be that the people would not have listened, but this is irrelevant. Here is the principle of human responsibility. When we act in a way that has an adverse effect, we open ourselves to the chastening of the Lord. It does not matter whether the action is the cause of harm, it does not matter if it directly influences the situation. We are responsible for our action and any consequence that might arise as a result. We need to recognise however that we cannot be certain that there will always be a judgement from the Lord. There will be occasions when the Lord allows something to go unchecked. This does not justify the sin. Equally, we must never judge that some evidence of adversity in the lives of others means that they are guilty of sin. There may be things that we see in their lives where we can see a  need for change. We may advise them of this without suggesting that it is a cause of some affliction. That is a matter between them and the Lord alone. We certainly should not be like Job's accusers who made false accusations which they could not even demonstrate.
Do we seek for short-term popularity?

Memory Verse 'Go and tell Hananiah, saying, Thus saith the LORD; Thou hast broken the yokes of wood; but thou shalt make for them yokes of iron', Jer. 28. 13

March 15.	Jeremiah 29. 1-14.
The Word to the Captives.
The Lord now sends a message to the people who went into captivity along with Jechoniah, the queen and eunuchs. It may be that these people might wonder what is happening in the city. If they have heard the prophecies of men like Hananiah, they might wonder if their captivity could end quickly. It is unlikely that the message that the captivity will last for seventy years would reach them because the people appear to be living in denial of the reality about their plight. They would have every reason to question whether they ought to conduct themselves as if this were their home. This is a difficult choice to make and it is one which we face today in a different context. We belong to the Lord and therefore we are citizens of heaven. We ought to live in the daily expectation that the Lord might come and we will leave everything of this world behind. The answer is different for us, but there are principles that we ought to consider.
The message for the captives is that they should make their home in the place where they are captives, building houses and families in the same way as they would have done if they were in their own land. In addition, they are to seek the peace of the land as if it were their own land because it will be their land for the next seventy years. While we do not have the same certainty of time, we do have clear teaching in the New Testament to show that the Lord expects us to conduct ourselves in a similar way. It may be that the two epistles to the Thessalonians are full of clear anticipation that the Lord is coming, but it is made clear at the end of the second epistle that we ought to take care to earn our living and not to live as if the coming of the Lord means that we should not accept responsibility to labour to meet the needs of everyday life. Paul tells the Thessalonians that someone who will not work should not be supported by the saints, 2 Thes. 3. 10. If the people are encouraged to make a home where they are, they are given the assurance that this is a temporary measure. Their time in the land of captivity is determined, it will not continue beyond what the Lord has decreed even if it will continue for the prescribed period. This is equally true for us. We have a certain hope and the Lord will fulfil His Word, but not in our timescale.
It is in this context that the Lord states that He knows the thoughts that He has for them. In the context, this is a promise that should encourage those who are faithful to the Lord in the face of adversity. The people are in captivity, possibly for no reason of their own directly. They certainly have no prospect of an early change of circumstances. Against this background, there may be a temptation to give up or to try other means to escape from the trial. The message of the Lord to those people in that day comes with equal force to us today. It is easy to say that He is in control when things are going well. It is much harder when things are going badly and, especially, when there is no prospect of a change. We can comfort our hearts with the assurance that the Lord is in control. The nation of Israel gives us a clear encouragement in this respect. The word of Jeremiah was fulfilled at the set time. We can look at a nation that had no home and was not even recognised as a nation for well over eighteen centuries, yet now they are recognised as a nation and they have a homeland, even if it is in dispute. They have not fulfilled the demand of the Lord to seek Him from the heart yet still He is encouraging them. We can rejoice that He delights to show mercy, not to act in judgement.
Are we always careful to seek the mind of the Lord when we pray?

Memory Verse 'For I know the thoughts that I think toward you, saith the LORD, thoughts of peace, and not of evil, to give you an expected end', Jeremiah 29. 11
 March 16.	Jeremiah 29. 15-32.
The Word concerning Jerusalem.
The Lord now issues a warning against those who make their boast in the false prophets in Babylon. They claim that these are the prophets that the Lord has raised up, but the Lord has to warn them that the king and the people who refused to go into captivity will face a judgement from every direction. There will be enemies who fight against them as well as pestilence and famine that eat away at their numbers. They will become so abhorrent that they will be like figs that are so bad that no one will want anything to do with them. Once again, the Lord warns that they will be scattered across the world in a display of shame and reproach. They will be powerless to resist those who mock them because the Lord brings them into the shame. The reason is that they refused to listen to what the Lord has said. He has been urgent in the messages that He has sent, but they have treated it lightly and brought trouble on themselves.
The Lord names two men, Ahab and Zedekiah, who are taking a lead in prophesying lies. The warning for these men is that Nebuchadnezzar will execute them publicly in a way that becomes a byword for shame. People will remember how he roasts them in the fire, not only because of their treacherous words, but also because they are guilty of adultery. They will be exposed in their folly.
A third man is named, Shemaiah. His crime against the Lord is that he has written to the people and to the priests. He pointed out that they were responsible to execute judgement against any who make themselves a prophet. He goes on to rebuke them for not acting against Jeremiah either to imprison him or to put him in stocks, if not both. He has taken the words that Jeremiah sent to those who were in captivity and reported it to Zephaniah the priest. He clearly interprets this as treason against the king rather than as being the word of the Lord. The reason is simply that it does not suit what he wants to hear. He is not prepared to put the word to the test that the Lord prescribes. It appears from the law that, while a false prophet should be silenced, the people, especially the priests, are responsible to test what they say before they pass judgement. While the word may not be comfortable, there is no easy way to judge unless the prophet is encouraging the people to rebel against the law of the Lord.  It is clear when we read what Jeremiah writes that he is only bringing the warnings that are clearly set out in the law of the Lord to the ears of the people.
Zephaniah reads the letter to Jeremiah. It may be that, because he is from a priestly family, Zephaniah will not bring the priests into disrepute by laying unfounded accusations. We have already seen that they were not afraid to do this with other prophets.
The Lord gives Jeremiah an answer for Zephaniah. This is a word that can be tested easily, even if there is a long delay in the proof. Shemaiah will not have any to continue his family and he will not survive to see the people restored to the land. The earlier verses have suggested that there would be those who are preserved for the seventy years, so that they do see the land again. Ezra tells us of those who remembered the former glory of the temple. Shemaiah is not among that company because he rebelled against the Lord and tried to silence His Word.
Do we rebel against the word of God in our hearts?

Memory Verse 'Thus saith the LORD of hosts; Behold, I will send upon them the sword, the famine, and the pestilence, and will make them like vile figs, that cannot be eaten, they are so evil', Jeremiah 29. 17
March 17.	Jeremiah 30. 1-11.
The Day of Jacob's Trouble.
The Lord now gives Jeremiah another assurance that He will fulfil His word to the people. The Lord tells Jeremiah to write everything that He has said into a book so that there is a record of the promises that the Lord has given for the time when He fulfils His word to them. There is no doubt about this. Sadly, there are many today who will try to suggest that the Lord has taken back the promises from the nation and given them to another body that consists of all believers. They fail to recognise that, if this were true, there would be no guarantee that this could not happen again. As a result, every promise of the Lord would be open to a question of personal interpretation. It is an idea which gained ground when the Roman Catholic church wanted to exert political as well as religious dominion. The words of the Lord are clear, He will bring the people back to the land which He gave to their fathers and they will possess it. In other passages, the extent of the land is described in detail. These promises still have to be fulfilled.
The Lord goes on to describe the trials and tribulations that will precede this. There will be a time of trembling with fear. The only pain that could be compared with this is the pain of giving birth. The Lord paints the picture of men who are showing all the agony that a woman shows at such a time as this. It is described as being unrivalled as well as a time of Jacob's trouble. The reference to Jacob is significant because this is a title which is only used in clear references to the nation of Israel. The language of the passage highlights that the nation which professes the name of the Lord by natural birth, Jacob, will be purged so that the men of faith in the nation, Israel, are delivered through the judgement.
While the Lord Jesus told His disciples of similar trials just before He went to the cross, John 16. 1-4, there is a significant difference. The context here is that the people have brought themselves into the trial as a result of their rebellion which has brought the judgement of the Lord on them. The trials that the believer faces are a result of following the Lord. It is the evidence of the hostility of a world that hated the Lord and expresses that hatred in their dealings with His people. When the Lord appears to Saul of Tarsus, He tells him that He is 'Jesus whom thou persecutest', Acts 9. 5. If we try to see these verses in relation to the Church today, we may encourage the idea that the persecution of believers is a result of chastening from the Lord, which is in view here,  rather than faithfulness to the Lord, which is what the Lord foretells. The result is that the faithful are discouraged and those who compromise with the world may be encouraged.
The Lord gives a clear promise that there is an end in view to the tribulation. When we come to later passages, we are told that this will be about three and a half years. Revelation gives two clear statements of this, Rev. 11. 2, 3; 12. 6. Once the purging is complete, the remnant will serve the Lord and He will raise up David their king.  They have no reason to fear because, while all the nations where they are scattered will be destroyed, they will be saved. There will be a chastening. There is no escape from the punishment for their sin, but it will be measured out.
Let us rest in the confidence that the Lord always keeps His Word. 

Memory Verse 'For I am with thee, saith the LORD, to save thee: though I make a full end of all nations whither I have scattered thee, yet will I not make a full end of thee: but I will correct thee in measure, and will not leave thee altogether unpunished', Jer. 30. 11
March 18.	Jeremiah 30. 12-24.
Desolation and Restoration.
The Lord now sets out the hopelessness of the circumstances for Israel. They have a wound that cannot be healed because it is so grievous and there is no one who will even come to their aid. Everyone to whom they had turned as friends in the past have gone away from them because or their iniquity. As we look around today, it is easy to see where this might occur. There are very few friends for the nation and they are doing little to help their situation. It is sad to see the way in which the warnings from two and half millennia in the past have still not been heeded. There is an assurance for the people however that the Lord will save them. Their enemies will be devoured, they think to take spoil from the nation, but they are the ones who will be spoiled because the Lord will not go back on what He has promised. His word stands forever.
The Lord describes the character of the restoration that He will provide. It will come out of the mercy of the Lord. This is the issue as far as the nation is concerned today. They want to claim the promises of God in their own strength. It was futile when they thought that they might earn the promise by keeping the law as they understood it. They failed to see that they had turned away from the Lord and only kept their interpretation of the law. Now their plight is even worse because they do not, for the most part, even make any pretence of seeking the Lord or His word. There are some who will follow the law, but most are only interested in a political solution.
Once they receive mercy, the city will be rebuilt and the palace will remain in its place. It will be a source of thanksgiving and joy for the people. The nation will multiply again so that the promise that it would l be like the sand on the sea for multitude will be fulfilled. The Lord will glorify the people as well. It is possible for a nation to be numerous, but not to be of any great importance. There are nations with relatively large populations that are not of any major consequence in the world to such an extent that only five out of the largest countries by population have any significant impact on world affairs. When the Lord raises up Israel, it will not only be numerous, it will be the head of the nations where the Lord intended it to be from the first. It will be the witness to the Lord that He intended. 
The nation will enjoy the presence of the Lord. One of the first acts that the Lord asked when Israel came out of Egypt was that they made the tabernacle for Him to dwell among them. While they maintained the tabernacle and the temple for many centuries, they did not enjoy the presence of the Lord in the way that He intended because of their sin. In that day, the people will come near to the Lord because their hearts will desire this. They will know the security of being His people whom He has chosen for Himself. The relationship that was supposed to be enjoyed from the first will be enjoyed in its fulness as they own that He is their God and the Lord owns them as His people. This brings a challenge to our hearts. We can claim the same promises in terms of our spiritual inheritance. We need to ensure that we are living in the good of this and not, like Israel over the centuries, claiming the promise without the moral right to maintain our standing before the Lord.
The Lord tells us that He will go out like a whirlwind to accomplish His purpose and He will not stop until it is fulfilled. 
Are we resting in the certainty that He will never be overcome?

Memory Verse 'And ye shall be my people, and I will be your God', Jeremiah 30. 22

March 19.	Jeremiah 31. 1-14.
The Promise of Restoration
The Lord now reiterates His promise to be the God of all the families of Israel. It does not matter that ten tribes appear to have been lost as far as men are concerned, the Lord must fulfil what He has said. We know that Anna could trace here family back to Asher, but we do not know who else has such a pedigree. We can be certain however that the Lord knows.
The Lord shows grace to those who were left in the wilderness. It may be that there was a great destruction, it may appear that the situation is hopeless. The Lord has His eye on those in the most unlikely places. It is not men who save themselves, it is the Lord Who works for them.
Jeremiah now gives the reason. He goes back to earlier days and recounts how the Lord has appeared to confirm that His love is everlasting, He will draw them with His loving-kindness. This is a glorious promise to be reiterated at the time when the nation appears to be completely lost. It is true in terms of the restoration after seventy years from the time of Jeremiah, but there is a far greater fulfilment that is coming. The promises that Jeremiah records here have not been fulfilled yet. The Lord has given a foretaste so that the people can rest in confidence that there will be a fulfilment, but they must listen to His word if they want to see it. We can rejoice in the same confidence today. We rest in the same love and mercy that is promised to Israel here. Every aspect of the work of God will be a declaration of His grace and mercy, there is nothing that will ever bring praise to men.
Jeremiah foretells a time of joy and rejoicing when vines will be planted and the harvest will be so abundant that the grapes are a common sight. While there is no doubt that this will be fulfilled literally, we can take heart from the picture here. The vine is a source of gladness for the heart of God and men as Jotham pointed out in his parable after the death of Gideon, Jdg. 9. 13. The desire of the Lord for us as His people is that we should know the fulness of joy that He alone can give. This is the message that He gives His disciples just before He goes out to the cross. John reiterates this as he writes his first epistle at the end of his life. Paul takes up the theme throughout the Philippian epistle.
Jeremiah tells how a great company will return. It will not only be those who are fit to travel on their own, the blind, the lame, the expectant mothers and those who are giving birth will all be among the company. This was certainly not fulfilled in the days of Ezra and Nehemiah, but both Isaiah and Jeremiah tell us that it will occur when the Lord reigns. He will bring them up in a way that they can traverse easily because He will be a father to them all. Ephraim is named, possibly because he is the tribe who led the ten tribes in rebellion. The Lord will put that away and the nation will be restored in its entirety.
The Lord now pronounces a message to the nations. He tells them to declare it in the isles so that everyone knows across the whole earth. It is the Lord Who scattered Israel and He will gather them and keep them so that there is singing, praise, and abundance in the city which He has chosen for Himself. The priests will be filled and the people satisfied with all that the Lord does for them.
Do we rejoice in all that the Lord means to us?

Memory Verse 'The LORD hath appeared of old unto me, saying, Yea, I have loved thee with an everlasting love: therefore with lovingkindness have I drawn thee', Jeremiah 31. 3

March 20	Jeremiah 31. 15-26
The Mourning and the Comfort.
The Lord now tells Jeremiah of bitter mourning that will be heard in Ramah because Rahel is inconsolable at the loss of her children. These are the words that Matthew quotes as he tells of the way in which Herod kills all the children under two years of age in Bethlehem. It is a place which is associated with sorrow. The first mention is when Rachel died as she gave birth to Benjamin. The lesson of that incident is reflected here. Rachel called her son Benoni – son of my sorrow, but Jacob renamed him as Benjamin, son of my right hand. It is clear to see the association with the Lord Himself. Simeon told Mary that a sword would pierce her heart before she saw the fulfilment of all that the Lord would accomplish. There is every reason for sorrow, but it is not a hopeless sorrow. The same thought is seen in the New Testament when we think of the death of a believer. We do not sorrow as those who have no hope. Whether we think of Israel and the promise of the inheritance or the believer today and the prospect that the Lord is coming, every child of God has reason to hope in the Lord. He cannot fail to fulfil His promises.
The Lord now tells how He hears Ephraim recognising what He is doing. He has felt the rod of the Lord in the way that an untrained beast might feel the rod, but he is ready to turn back to the Lord. He knows that the Lord is his God and he is ashamed of all that he has done in the past. There is evidence of true repentance as he pleads for mercy. The Lord asks if He still has the same thoughts towards Ephraim as He did before. The answer is that He still yearns to see him restored. 
The Lord calls for the people to set up signposts that would show the way in which they ought to go. They should be a reminder of where they have been and where they went astray from the Lord so that they can turn back to their cities. It is notable that the Lord uses the title Israel again. He is looking for the faithful remnant of the people. He knows that the nation as a whole will not turn, they have no thought of seeking the Lord because they are too content with their own ways. The Lord is going to reverse the natural order of events. This may be an indication that the Lord will bring back the ten before Judah turns, it may also be a foreshadowing of the present time when the Lord is using the testimony of the Gentiles to provoke the nation to jealousy. His desire was the the witness would go out from the nation and that Gentiles would come into blessing as a result of this. This is what will happen after the Church has been taken to heaven. The one hundred and forty-four thousand witnesses will go throughout the world and there will be an in-gathering of souls that is far greater than anything that has been seen before, even than the time around Pentecost. That was only a foretaste of what the Lord will do in a coming day against far greater opposition than the apostles faced. 
When that time comes, the land will be noted as the dwelling of justice and holiness. The Lord will satisfy the people who are wearied by the sin and replenish what those who sorrow have lost. The Lord reiterates this when He addresses the people from the mount at the beginning of Matthew's narrative. 
When Jeremiah hears this, he wakes as someone who has been refreshed by his sleep. There has been so much to discourage, but there will be a full restoration.
Are we living in the enjoyment of the promises of the Lord?

Memory Verse 'And there is hope in thine end, saith the LORD, that thy children shall come again to their own border', Jer. 31. 17
March 21.	Jeremiah 31. 27-40.
The Coming Days.
The Lord now tells us exactly what is coming for His people and how His purpose will be fulfilled. He promises that He will give the same attention to ensuring that they prosper as He has to the judgement that has come because of their sin. He is just in all His ways, He must punish sin, but He will be as quick to reward the righteousness of faith as He is to judge sin. As Jeremiah writes the people have a proverb which suggests that the children suffer for what their fathers have done. In one sense it is true, but what the people forget is that this is because they have chosen to follow the paths that their fathers took. The truth is that the Lord is slow to anger so He does not act in judgement immediately. This may mean that the children appear to suffer for something that their fathers did with impunity. In that day, the Lord will be swift to judge so men will receive the consequences of their sin as it happens.
The second change that the Lord promises is that He will make a new covenant with the people. Under the first covenant, the people knew what was expected, but they could not fulfil it because the flesh was weak. They were like an unfaithful wife who could not please her husband. This is exactly what the Lord told Simon Peter when he said that he would die with his Lord. It would happen, but only when he received the strength of the indwelling Holy Spirit. In the new covenant, the Lord writes the law in the hearts of the people so that they are able to fulfil it in His strength. They will not learn about the Lord from the law of God, but rather they will be brought into a relationship with Him which is maintained by fellowship with Him. Everyone will know the Lord and enjoy His presence with them. It will not be the basis on which they are accepted, but rather the evidence that they have received life. It is exactly the same for us today. We have been quickened by the work of the Spirit of God through faith in Christ. We have been brought into fellowship with the Lord on the basis that sin has been removed completely. This is on the basis of the work of Christ which has finished with the requirement for offerings and sacrifices that cannot take away sin. This promise is quoted in Hebrews chapter 8 and the writer then explains in the subsequent chapters how the work of Christ has laid the foundation on which this can be fulfilled. The Lord adds that the promise is a secure as day and night. He takes us back to the first act of creation and affirms that the fulfilment is as certain as the commencement.
The third promise of the coming days is that the Lord will build the city again. When He describes the extent of the city, it reaches further than before, taking in the places that were only on the edge of the city for the most of their history. It will be fulfilled in holiness so that even the land where the dead bodies are buried becomes a part of the scope. This is a reminder of the fact that death has been conquered. We can rejoice in this today, but there is a day coming when the fulness of this work will be seen. In that day, the Lord will save His people from every enemy. While there will be death in the kingdom, it will be a result of sin, it will not be the normal event that we know today. This is a promise which has not been fulfilled yet. The New Testament points us forward to the coming of the Lord, but we can only anticipate that day.
What do we know of the fellowship and holiness that the Lord desires?

Memory Verse 'And they shall teach no more every man his neighbour, and every man his brother, saying, Know the LORD: for they shall all know me, from the least of them unto the greatest of them, saith the LORD: for I will forgive their iniquity, and I will remember their sin no more', Jer. 31. 34
March 22.	Jeremiah 32. 1-15.
The Field of Hanameel.
The Lord now gives Jeremiah a message in the tenth year of Zedekiah's reign. It is notable that the reign of Nebuchadnezzar is also referenced, reminding us that this is in the times of the Gentiles. It was also in the middle of the siege of Jerusalem which would lead to its downfall in the next year. Jeremiah had been shut in the prison house because he had prophesied that the city would fall to the king of Babylon and that Nebuchadnezzar would take Zedekiah captive. The accuracy of Scripture is seen again as Jeremiah foretells that the king would see Nebuchadnezzar with his eyes and then be lead to Babylon. The reality was that the last thing that Zedekiah would see was his sons being killed before his own eyes were taken out. This is why he needed to be led down to Babylon. Sadly, Zedekiah would not heed the word of the Lord. He chose to rebel and suffer such an awful consequence.
In these circumstances, the Lord tells Jeremiah that his cousin, Hanameel, is going to come and offer to sell his father's field that was in their home town, Anathoth. 
The word of the Lord is confirmed to Jeremiah when Hanameel comes and make the offer that the Lord foretold. The land came to Jeremiah by the right of redemption, presumably because it was a family field which his uncle had occupied, but without having the personal claim to it. 
Humanly speaking, the offer is pointless because the nation was going into captivity, but Jeremiah recognises the hand of the Lord in these events so he buys the field. As he does this, he ensures that the purchase is properly testified. This is always a good example for us to follow. Abraham followed the same pattern when he purchased the field in which he would bury Sarah, Gen 23. 16. We need to avoid any suggestion that we may have profited from others falsely in our dealings, even if we may take advantage of genuine offers.
When the purchase is complete, Jeremiah hands the documents to Baruch in the presence of the witnesses as well as where he could be seen by the Jews in the court of the prison.  He is careful to ensure that the purchase is completed legally and openly in the eyes of men. This is another principle for our service which is repeated. Paul especially reminds the Corinthians and the Thessalonians that he was careful to ensure that his service was done openly in the sight of men so that no one could challenge at a later date.
As we would expect, the Lord has a message in this transaction, but Jeremiah only reveals this once it has been completed. He starts by telling Baruch to ensure that the paperwork is stored securely. The message is that, while the captivity would be prolonged, it would end and lands would be bought and sold again. It is likely that this is how the Lord told him to act although we are not told. It was wise because it means that nothing would be allowed to stop the transaction before it was completed. It may be that the Jews would not want to hear about the captivity and they might have interfered as soon as Jeremiah mentioned this. By waiting until the transaction was complete, it was too late for anyone to prevent the sale from going ahead. Sadly, men would concentrate on the bad aspect of the message and neglect the encouragement. This is how the disciples treated the word that the Lord gave about His death. They heard the account of His death but not that He would rise again.
Are we prepared to trust in the assurance that Lord to accomplish His will?

Memory Verse 'For thus saith the LORD of hosts, the God of Israel; Houses and fields and vineyards shall be possessed again in this land', Jer. 32. 15

March 23	Jeremiah 32. 16-25.
The Prayer of Jeremiah
When the purchase of the field is complete, Jeremiah turns to the Lord in prayer and brings his petition for the fulfilment of the promise that the Lord has given. He reminds the Lord that He has proved that He is great in power by establishing the heavens and the earth. In view of this, there is nothing that could be too hard for Him to achieve. On this basis, there is no reason to doubt the promise of the Lord.
Next, Jeremiah considers the way in which the Lord has shown His judgement, both in the way in which He has demonstrated loving-kindness and the way in which He has executed judgement when it is appropriate. In everything, He has shown Himself to be the great and mighty God. He has proven His wisdom and power in the works that He has accomplished, but it has always been in a way that shows that He sees perfectly every detail of the ways of men. Jeremiah can trace this back to the time when He brought Israel out of Egypt and made a name which would bring fear to the nations of the earth. This is the character of the Lord Who is now threatening the people with judgement and captivity. 
As Jeremiah considers the works of the Lord, he thinks about the way in which the Lord brought the people out of Egypt and into the land that he had promised which was everything that He had said it would be. There is nothing in any of the dealings of the Lord with the people that would ever give reason for complaint that the Lord was unfaithful in His dealings with them. As far as the covenant was concerned, the Lord had done all that He said. There is no reason for any of the people to raise an objection that the Lord was unjust in any way.
In contrast, Jeremiah considers the response of the people. They have possessed the land that the Lord gave them and proceeded to go their own way. They were as unfaithful as the Lord had been faithful in His dealings. Jeremiah reviews their history and says that they have done nothing of what the Lord asked from them. This is interesting. We might think that the people had failed to keep all of the commandments. We might have been tempted to consider which commandments they had broken. This was probably the thought of the lawyer who asked which is the greatest commandment. They might try to argue that they had not broken the important commandments. It is sad to think how often this attitude is heard today among believers in respect of the word of God.  There is the suggestion that if we show love for one another, then it does not matter if we fail to keep the other teaching of Scripture. 
Jeremiah looks at the circumstances and sees that the result is that the enemy has come against the city and is threatening to take it. Just as the Lord fulfilled what He said about the land and the blessings that the people would enjoy, so He is now fulfilling what He has said about the result of disobedience.
As Jeremiah sees this, he recognises the mercy of the Lord in that He has still promised to bring the people back to the land. How we should rejoice in the goodness of the Lord, but we should never use this as an excuse to take Him for granted by sinning against His Word.
Let us set our hearts to learn the mind of the Lord in these things.

Memory Verse 'Thou shewest lovingkindness unto thousands, and recompensest the iniquity of the fathers into the bosom of their children after them: the Great, the Mighty God, the LORD of hosts, is his name', Jer. 32. 18

March 24.	Jeremiah 32. 26-44.
The Promise of the Lord.
The Lord now reiterates His warning that the land will go into captivity. This is not because He cannot overcome the army of Nebuchadnezzar, there is nothing to hard for Him to such an extent that we learn elsewhere that He can overthrow the armies of the world when they combine against His people.  The issue is that the Lord will not allow for His name to be compromised so, when His people corrupt themselves with the idolatry of men, He gives them over to the consequences of their actions. He has given them every opportunity to repent but they have wilfully refused to change until now when the Lord determines to call them to account for their actions. As the Lord states His judgement on the matter through Jeremiah, he tells the people that they have turned their back on Him and gone in their own way.  He has pleaded with them urgently, but they would not listen to what He has to say to them. They even chose to corrupt the place that the Lord had chosen for Himself, where He had set His name, with their abominations. 
The Lord tells the people that His judgement against them is not final. It may be that He will drive them out into many countries across the world in His anger for their sin, but He will gather them back to Himself. The anger of the Lord will be matched  by His mercy. He will bring them back into a place of safety where they will enjoy the privilege of being the people of God. They will know their God in a personal way. This is not something that will depend on them to accomplish. The history of the people is a clear reminder that they would never achieve this by their own efforts. This is a work of God. He will give them one heart that is set on doing what the Lord desires from them. He will show them one way in which the people will be able to walk because it is the only way that is open to them. As we think of this, we may question how this may be true in our experience. The answer is that it will come when our eye is on the Lord alone. If we follow Him faithfully, then the Holy Spirit of God will open the way to us and we will know exactly how we ought to conduct ourselves. The result is that the blessing of the Lord will rest on them and their children after them. The devil may suggest a better way, but we should know that our Lord always knows best.
The Lord reiterates another message that He has stated on many occasions. His joy is to do good to the people. He desires to establish them in the same way as plants are put into the ground in order to grow. He has no pleasure in bringing them into troubles and trials. It is their sin that forces Him to do this. The promise of the Lord is that He is as ready to bring good on the land as He has been to bring evil on them. He links the message back to the events from the start of the chapter when He reiterates the promise that the people will buy fields again. It may be that they look and see a land which has been made desolate and left in the hands of the Chaldeans with nothing to offer hope to the people, the Lord has made a promise to His people and nothing can prevent it from being fulfilled. This is not a matter of changing the parameters so that a physical inheritance becomes a spiritual one. It is one which will see a literal fulfilment as the Lord makes clear when He gives a detailed description of what He will do that cannot be spiritualised in any reasonable manner.
Are we  being transformed by the Spirit into the image of Christ? 

Memory Verse 'And I will make an everlasting covenant with them, that I will not turn away from them, to do them good; but I will put my fear in their hearts, that they shall not depart from me', Jer. 32. 40

March 25.	Jeremiah 33. 1-13.
The Word in the Prison.
The Lord speaks to Jeremiah again while he is shut in the court of the prison. He starts with the assurance that He has made the earth, formed it and established it. He is the Eternal God  This is the confidence that Jeremiah can have when he faces imprisonment. It is true for every servant of the Lord. Whatever enemy we may face, we go forward in the strength of the eternal God. Beyond this, He promises that we only have to call to Him and He will move on our behalf to show things that are beyond human understanding.
The Lord pronounces His judgement against the city and the family of the kings of Judah. They may gather together in order to fight against the Chaldeans, but it is a vain effort. The Lord is using the enemy to throw them down. All they do by gathering together it is bring together dead bodies which will fall under the hand of the Lord. The Chaldeans may think that they are fighting, but it is the Lord Who is fulfilling His purpose, something that they will learn to their detriment later when the Lord determines that the nation have suffered as far as He wishes.
In the same way as He overthrows in anger and fury because of their wickedness, He will restore the people with health and healing. He will show them an abundance of peace and truth. This is an important lesson for us to grasp. We must not judge by our standards. The Lord will move in His way and His time. He may use those who are enemies of His to accomplish His purpose, but He will still judge them as soon as they go beyond the limit that He sets. His promises to His people cannot fail. They may suffer because of their sin, but the Lord will restore. This is not a promise that the Gentile nations are able to claim. As far as they are concerned, their time is limited and they cannot presume in any way on His mercy to maintain or to restore them.
The first act of restoration is to cleanse and pardon their iniquities. The order is significant. It emphasises that sin is not ignored. There is a need for cleansing before He pardons. We know now that this is only possible through the work of Christ. The people who have been marked by idolatry and rebellion against the Lord will be transformed into a nation that will bring joy and honour to the Lord in the sight of all the nations of the earth because they see all that the Lord has done for them. The nations will be afraid and tremble because it will be clear that the Lord is fighting for the nation and that there is nothing which they can do to oppose Him.
The Lord paints a contrasting picture between the city as it is left after the judgement of the Lord has fallen and the city after it has been restored by the Lord. In the place of desolation where not so much as animals can be found, there is joy and gladness, bride and bridegroom, as well as praise for the Lord. The city will once again know the greatest joys that life can give because the Lord has worked in and for His people. 
The extent of the restoration comes next. It is not simply the city of Jerusalem, but every city of the nation. It reaches to mountains, hills and valleys. It reaches to the south and to Benjamin. The flocks will prosper and the shepherds will be able to care for them without fear of attacks from the enemy.
Are we looking for the glory of the Lord which never fades?

Memory Verse 'Call unto me, and I will answer thee, and shew thee great and mighty things, which thou knowest not', Jer. 33. 3

March 26.	Jeremiah 33. 14-26.
The Everlasting Covenant.
The Lord reiterates that the days are coming when He will fulfil what He has promised for Israel and Judah. The reason for this is that He will raise up the Branch of righteousness to David. This is a title of our Lord Jesus Christ when He returns to the earth in  power and glory. How our hearts should thrill at the prospect that the Lord will see His purpose fulfilled and that the nation whom He has chosen for Himself will be established in justice and righteousness because they acknowledge their Messiah. In place of the unrest and turmoil that has marked the vast majority of their history, there will be a time of salvation and safety because the foundation of their rule is the righteousness of the eternal God. It is a righteousness that comes to them, as it does to the believer today, through faith in Christ. As Paul explains in Romans chapter 10, the problems that the nation have faced have come because they insist on trying to establish their own righteousness based on their works instead of the righteousness of faith which Abraham displayed when he first received the promise of the Lord.
The result of faith will be that the house of David will be established on the throne. We can be certain that this anticipates the coming of our Lord because Gabriel told Mary that He would sit on the throne of His father, David, Luke 1. 32.
If the king is established, the the priesthood will be established as well. There will be no lack of priests who are fitted to offer the burnt offerings, the meal offerings and the sacrifice or peace offering before the Lord. We might wonder why these offerings are necessary. The most likely explanation is that they are reminders for the people of the value of the work of Christ. In the same way as we, today, may use the pictures of the offerings to learn a greater appreciation of the work of Christ, so the people in that day will have the permanent reminder that the work of Christ is the only basis of salvation. As children grow up in the kingdom, they will be expected to ask and the desired result is that they come to believe for themselves and receive eternal life through faith.
The Lord brings three affirmations that He will fulfil His promises in every detail. He starts with the fact that the sequence of day and night is a continual reminder that David will have a son to sit in the throne with Levites to act as priests and ministers. The number of the heavenly host or the sand of the sea is an indication of the extent of the seed of David and the Levites.
The second affirmation answers a question that was raised in Jeremiah's day and some still raise today. It is an excuse to despise the people that the Lord has chosen. Instead of giving the honour that the Lord expects for His people, even those who profess the name of Christ will suggest that they are unworthy of their calling. This is true, but only in the sense that we are all unworthy of the grace of God. 
The third affirmation takes us back to day and night and assures us that this is the witness that the Lord will not set aside either the seed of Jacob as a nation or the seed of David as the appointed rulers. He will deliver them from captivity and show mercy to them.
Are we living in the good of Eternity?

Memory Verse 'In those days, and at that time, will I cause the Branch of righteousness to grow up unto David; and he shall execute judgment and righteousness in the land', Jer. 33. 15
March 27.	Jeremiah 34. 1-11.
Final Warnings
The Lord now gives a final message to Jeremiah at the time when Nebuchadnezzar comes up against the city with all the armies that he can muster. We do not know why he brought such an army against a city that appeared to be helpless. It may be that he has remembered what happened to Sennacherib and that he thinks he will avoid this. It may be that he wants to make a display of his power. It is evidence of the extent of the wrath of the Lord that He allows him to do this without intervention. There are several occasions when the Lord has intervened on behalf of an evil king because the enemy wanted to boast against the name of the Lord. Notably, the Lord saved Ahab from the Syrians on two occasions despite the conduct of Ahab both before and after the event.
The word that the Lord gives reiterates an earlier message. The king of Babylon will take the city and destroy it with fire in such a way that there is no escape for Zedekiah. He will see the king and even speak with him, then he will be taken into captivity in Babylon. It is sad to think that we read later that Zedekiah would not go out to the Chaldeans because he was afraid of being shamed by those who went into captivity earlier. As a result, instead of being able to go with a measure of honour, he is going to be taken in shame as a king who has lost everything because of his wilfulness.
The Lord does have a word of mercy for Zedekiah. He will not die by the sword, he will be allowed to die a natural death. The people will honour him at his death in the same way as they honoured the earlier kings. The exact fulfilment of this is not stated here, but we learn elsewhere the way in which this was fulfilled.
The scene now changes to another message that comes from the Lord. The king of Babylon comes up against Jerusalem., Lachish and Azekah. It is likely that he takes these two cities while he maintains the siege of Jerusalem. These are two cities that have not been taken by the Chaldeans previously. The time has now come for the Lord to demonstrate clearly that there is no mercy. Nothing will be left to people who refuse to accept the word of the Lord. It appears that the people begin to recognise the reality of their plight so they start to put right things that are wrong. The action that is recorded here is when they announce a liberty for the men of Judah who had been taken as slaves. We do not know the exact reason for this. It may well be that the men from the country parts have fled to the city for refuge from the enemy and, because they have no possessions, the men of the city only offer refuge if they will act as slaves. The law of the Lord had clearly stated that the people should only keep a Hebrew servant for six years and that they were to be as a hired servant, not a bondslave. Once the seventh year came, they were to release them. Clearly, the people had not done this. It may be that they only do this now because they think that the men would be more willing to fight if they were free men rather than slaves. Sadly, the masters quickly change their mind and bring the people back into bondage again. It is this action which now brings the rebuke from the Lord that Jeremiah pronounces in the remainder of the chapter. The action was superficial and self-seeking, not an act of obedience or devotion.
Do we obey the Lord from a true heart or put on a show for men?

Memory Verse 'And thou shalt not escape out of his hand, but shalt surely be taken, and delivered into his hand; and thine eyes shall behold the eyes of the king of Babylon, and he shall speak with thee mouth to mouth, and thou shalt go to Babylon', Jer. 34. 3
March 28.	Jeremiah 34. 12-22.
The Broken Covenant.
The Lord now sets out His response to the actions of the people. He reminds them that He made a covenant with them from the time that He brought them out of Egypt where they had been bondslaves. One of the main considerations in the covenant was that they should remember their bondage and treat others in the way that they wanted to be treated. While the Lord raises this when He teaches the people in the course of His public ministry, it is a requirement of the law which was overlooked by the scribes and Pharisees. The Lord sets out that He had specified a maximum period of six years, but the people have refused to do what He asked of them. Finally, He sees them doing what He had wanted for nearly a thousand years as they make a covenant in His sight in His house.
The condemnation of the people is that they went back on what they had done. This is only adds to their condemnation. In a sense, they might have been better never to obey the Lord than to do what He asks, even to the extent of outwardly making a covenant with Him, only to go back on their word. They have not only disobeyed the Lord, but they have blatantly rebelled against their own promise which they professed in the sight of the Lord.
The response of the Lord in light of this is that He will set the people free to be consumed by sword, pestilence or famine or to be scattered across the whole of the earth. They have decided that those whom they have brought into subjection should not receive the respect that that law of the Lord demanded. The Lord effectively says that He will treat the people in the same way as they have treated their slaves. If they will not fulfil their duty, then He will not fulfil the work that they expect from Him to save them from their enemies.
The Lord makes clear that He holds them particularly responsible because they have made a show of sealing a covenant with Him. They went through the full ritual of dividing a calf and passing between the parts in order to demonstrate that they were doing this in the sight of the Lord. The princes of the people and of the city joined with the eunuchs and the priests as well as the rest of the people to show that it was something in which they were all in complete agreement. This is not something that was done casually neither is it something which was done by a few on behalf of others who might not agree. If either of these were true, there might be some reason for the Lord to overlook what they did. It was done in such a careful way that the people gave themselves no excuse for failure to fulfil what they had said.
The Lord reiterates that He will give those who have desecrated such a covenant into the hand of their enemies. They will be left as food for the fowls and the beasts. Once again, there is the warning that there will not even be the opportunity to bury the dead. It appears that the army of Babylon may have left Jerusalem for a time, but the Lord warns that they will return. We are not told, but it may be that the actions of the people were rewarded with an intervention of God that turned away the enemy. Whatever the reason, the decision will be reversed as the armies come back to finish the work. The destruction will be complete. The city will be taken and burned with fire. The cities of Judah will be left completely desolate with no one to live in them.
Are we ready to obey with a consistent whole-hearted devotion?

Memory Verse 'Behold, I will command, saith the LORD, and cause them to return to this city; and they shall fight against it, and take it, and burn it with fire: and I will make the cities of Judah a desolation without an inhabitant', Jer. 34. 22
March 29.	Jeremiah 35. 1-11.
The Rechabites.
We are now taken back to the days of Jehoiakim. This may appear out of context, but the significance is clear as the message proceeds. The Lord uses the Rechabites to act out a parable for the nation that will expose the depth of sin in the nation as far as the Lord is concerned .
The Lord tells Jeremiah to bring the Rechabites into the house of the Lord and to give them some wine to drink. This would have been seen as a perfectly normal display of friendship in those days. There was no prohibition on wine as far as the law was concerned.
Jeremiah does what he is asked to do to such an extent that he brings the whole house of the Rechabites into the house of the Lord and, specifically, into the chamber of a man of God near to the keeper of the door. He is careful to ensure that there is nothing which might give a legitimate cause for concern or refusal. 
Once they are in the chamber, Jeremiah sets pots of wine and cups before the people and asks them to drink the wine. They immediately refuse because they have been told not to drink wine by the son of Rechab, Jonadab. The Rechabites are descended from the family of Moses' father-in-law. They have associated themselves to the nation by the time of Saul and David. Rechab is linked with the house of Saul after the death of Saul. By the time that this prophecy was given, Rechab and his son would have been dead for about four hundred years. It would be easy to think that the word of Jonadab might not stand in the face of the invitation here, but these men would not be moved.
The men explain why they refuse. They are careful to ensure that this is not mistaken for a slight against the prophet or the house of the Lord. They tell how their father instructed them to live in tents and to maintain their position as strangers in the land. They were not a part of the nation and they were careful to demonstrate this in their lives. As they look back over the centuries, they are able to witness that they have fulfilled the request. The only reason that they are in the city now is because of the threat from Nebuchadnezzar. There is no way in which they could live as they had for those centuries while there was a threat from the enemies of Judah.
This brings a challenge to our hearts today. We are called to be pilgrims and strangers in the world. These men set us an example of what this means in practice, but the question comes as to whether we are as careful. Our lives should be a clear expression of the fact that we do not have any place in the world. It does not necessarily mean that we do not buy a home, but we certainly should demonstrate that we are not governed by our possessions.
It is likely that the Lord has ordered every detail because every circumstance is arranged to ensure that the message of the parable is not lost by the possibility of an alternative reason for their refusal. The Lord is careful to ensure that the example that these men set will not be dismissed. The context is also clear. The nation have obeyed the commandment of the Lord only to go back on their action. The Rechabites show dedication to their father in the face of great adversity. The challenge comes as to which example we follow.
Are we as careful to live in obedience to the Word of the Living God? 

Memory Verse 'But they said, We will drink no wine: for Jonadab the son of Rechab our father commanded us, saying, Ye shall drink no wine, neither ye, nor your sons for ever', Jer. 35. 6
March 30.	Jeremiah 35. 12-19
The Lesson of the Rechabites.
The Lord now sends Jeremiah to bring the challenge of the Rechabites to bear on their lives. He points out how they have listened to the demands of their father from so many years earlier, yet when the Lord speaks urgently to the people, they will not listen. There is clear evidence that the men of Judah are not giving the honour to the Lord that we would expect a son to give to his father. While the Rechabites are going beyond what might be expected in their obedience to their father, it is only obedience to the law of the Lord in principle. The Rechabites have obeyed what appears to be a single request from Jonadab. In contrast, the Lord has urged Judah to repent on many occasions. There is no direct consequence for the Rechabites if they fail to do what their father requested. He did not have any authority to impose a sanction on them. In contrast, the law of the Lord makes clear that there are serous consequences for rebelling against the word of the Lord. As we consider the contrast between the men of Judah and the Rechabites, we see a picture of men who act out of love to their father as opposed to men who refuse the God of heaven. By this time, any love for their father would only be a memory, yet is is enough to motivate the Rechabites. In contrast, Judah has received many displays of the power of the Lord to save them over the centuries.
This brings a contrast to us. We have a call to follow the Lord that is based on all aspects in view here. We have far greater reason to love our Lord than the Rechabites ever had to love their father, Jonadab. We also have the assurance of blessings that our Lord can grant if we obey His voice. In contrast, we also have the certainty that we will lose many of the joys of eternal life if we do not walk in the way that the Lord asks. We ought not to look at this as a punishment. We ought to recognise that the path of obedience brings rewards that we could never earn for ourselves. This should cause our love for our Lord to grow as we grow in our appreciation of Him and what He has done.
If there is a contrast between the two attitudes, there is a comparable contrast between the prospects for the people. The Lord delivers the message that He will fulfil all that He has said against the people because of the refusal to listen or to answer. The fact that this was said at the start of Jehoiakim's reign, but it is recorded at the end of Zedekiah's reign only serves to prove that the judgement was just. It is not even as if the people might claim that they were not given a chance. For some twenty years, the threat has hung over the people and they still refuse to heed the warning. In the context of how they treated their slaves as described in the last chapter, they have deliberately gone further into the paths of sin.
The Lord has a promise for the Rechabites. They have been true to their father so they will receive a recompense for their faithfulness. They honoured their father in a way that goes beyond anything that the Lord might expect in obedience to the law. It may be that Judah have the law, the temple and the priests, but their heart is wrong. The Rechabites have shown that the law of God is written on their hearts and that they are ready to obey. This is the principle that Paul outlines in Romans chapter 2 when he points out that circumcision is only of any significance if it is matched by a life that proves it is true.
The promise for the Rechabites is that the Lord will preserve them as the judgement falls.
Are we careful to do what pleases our Lord?

Memory Verse 'Therefore thus saith the LORD of hosts, the God of Israel; Jonadab the son of Rechab shall not want a man to stand before me for ever', Jer. 35. 19
March 31.	Jeremiah 36. 1-10.
The Roll of Prophecy.
This chapter is specifically quoted as recording events from the fourth year of Jehoiakim. This is about the time when Nebuchadnezzar came up against the city for the first time. The Lord tells Jeremiah to record everything that He has said in the days of Josiah and Jehoiakim in a scroll. This ensures that there is a permanent record of the warnings that the Lord has given against the nation. It is recorded at this point in the book because it tells us clearly that the Lord has not acted without warning. Jeremiah can look back to nearly twenty years earlier and show that the Lord was warning the people about the things for which He is now judging them. The desire of the Lord is that the people will listen to what He says if it is recorded in a book rather than simply being spoken. The same principle is often used today in business and legal affairs. Word of mouth may be misinterpreted so the details are put into writing so that they cannot be contested. The Lord is clear in what He says that His primary desire is that the people might repent and avert the judgement.
Jeremiah calls Baruch to write what he says in a scroll which can be preserved. Jeremiah is shut up, so he cannot read the scroll. He asks Baruch to take the scroll and to read it in the house of the Lord on the day of fasting. This is the time when the people profess to review their lives and to put right what is found to be wrong. As such, they ought to be ready to hear what Baruch reads and to act on it. If their fasting means anything more than an outward show with no reality, they should, at least, be ready to test what is in the scroll against the law of the Lord. Certainly, there is reason for them to question what they hear because there are false prophets. 
This is a principle that is seen in the New Testament. The Jews in Berea set an example in that they searched the Scriptures daily to see if what Paul said was true to the word of God. There is an important lesson in this. Even in the days of prophets, whether in the Old or New Testament, the Lord would never give a message which was inconsistent with what He had said on another occasion. It may be that He would expand on what had been said. It may be that He would give a new revelation which would stand alongside the old. He never changes what He has said, so we can always test what we read against Scripture.
As Jeremiah sends Baruch, he reiterates the desire of the Lord. The purpose of the exercise is that the people will hear what the Lord says and repent. The result would then be that the Lord would turn away His wrath in exactly the same way as He did for Hezekiah or Josiah. They have every reason to be confident that the Lord can do this because they have seen this in their own lifetimes.
It is interesting that nothing is done in haste. The chapter started in the fourth year of Jehoiakim, but it is the ninth month of the fifth year before Baruch reads the book. We learn in Zechariah chapter 7 that the people kept a fast in the fifth and seventh months for many years. The Lord waits until the people call a specific fast before He sends His message. He has chosen the most likely time for the people to listen. They cannot complain about the way in which the Lord acts. They are only adding to their condemnation.
Are we ready to continue steadfastly without looking for results?

Memory Verse 'Then read Baruch in the book the words of Jeremiah in the house of the LORD, in the chamber of Gemariah the son of Shaphan the scribe, in the higher court, at the entry of the new gate of the LORD'S house, in the ears of all the people', Jer. 36. 10
April 1.	Jeremiah 36. 11-20.
The Princes Told
When Michaiah hears what the Lord has said, he goes to the king's house and tells the princes everything that Baruch read to the people. We do not know how many princes heard the report of Michaiah, but five men are named with a general statement that there were others as well. We do not know the reason for Michaiah's action. It may be that he feared the word of God and wanted to give the princes an opportunity to hear. It may be that he was trying to stir up more trouble for Baruch and Jeremiah. What is clear is that Baruch has brought himself into a dangerous place by obedience to the Lord through Jeremiah. This is the background to the promises that he receives later in the prophecy.
When the princes hear the report, they decide that they want to hear the details for themselves, so they send Jehudi to fetch Baruch. Here is an indication of the way in which the Lord is working. The details in the chapter will show the wisdom of His dealings. He has sent a message to the people and this has led to an opportunity for the message to be told to the princes. 
It is likely that Baruch would receive the message with some apprehension. It is hard enough for him to stand in front of the people publicly and read the condemnation that the Lord has passed against them for their sins. As soon as someone passes on an unpleasant message, there will be the tendency to fight against it and the object is likely to be the messenger. This has now moved from the common people to the princes. These are men who have the authority to imprison. Indeed, Jeremiah is already in prison because he has declared the word of the Lord. Baruch is now being asked to stand in front of the men who, at the least, were party to that imprisonment and to pass on a message that tells them the need to repent otherwise they face judgement, tribulation and death. Even if Jehudi could tell him that there was no evidence of anger, it would not answer the concern because men will put on a show of calm to hide their anger.
When Baruch comes to the princes, they tell him to sit and to read the book in their ears. It is clear now that the princes do not have any intention to harm him. They know in general terms what they are about to hear and they want Baruch to understand that they have not called him in order to show their anger or rejection of the message.
As the princes listen, they are afraid. There is clearly a character in the writings that tells these men that the words they are hearing are not simply another prophecy. This is what was true of the Lord when the people heard Him gladly. It was true of men like Paul, who could speak of the word of God coming in power. It will be true of all who live in a way that is consistent with what they teach. No doubt, the princes would appreciate the fear that  words like this could easily result in imprisonment if not death for those who speak them. They would understand that Baruch and Jeremiah were making the message known because they were convinced that this was what the Lord had to say.
The princes confirm that they believe the message should be taken to the king. They ask how Baruch came to write the book and Baruch tells them that it is the words of Jeremiah which he wrote down.. They also advise Baruch and Jeremiah to hide themselves because they appreciate that the king will not be pleased with the message.
Are our hearts open to the word of God?

Memory Verse 'Then Baruch answered them, He pronounced all these words unto me with his mouth, and I wrote them with ink in the book', Jer. 36. 18
April 2.	Jeremiah 36. 21-32
Jehoiakim's Reaction.
The princes now tell the king about the scroll, but they leave the scroll itself in the chamber of Elishama. They do not expect the king to receive the message favourably, so they do not bring it at once. 
The king sends Jehudi to fetch the scroll and to read it in the presence of the king and all the princes. At this point, it appears to be the same reaction as the princes gave when they heard about the book from the people, however it is soon clear why there was reason for caution. 
At this point, Jeremiah adds a note which might be thought to be incidental, yet it is to be a significant part of the reaction. It was winter so there was a fire burning on the hearth in the place  where the king was sitting. Jehudi starts to read, but he only manages to read the first three or four pages before the king stops him. The king takes the scroll from Jehudi and deliberately cuts it into pieces and burns it on the fire so that the whole scroll is burned. He is showing his response to the word of God. It is sad to think that He does not even listen to what the Lord says. It is also sad to think that He tries to prevent anyone else from hearing. Sadly, this is an attitude that is frequently seen in the world today. Many will dismiss the Scriptures for a variety of reasons yet, when they are asked to show evidence of the reasons that they suggest, they are unable to produce it. They have heard a little, they do not like what they hear, so they dismiss the whole without even testing it. In reality, this is a work of the devil because he knows that, if men read the whole scripture with an open mind, they will see the power of the word of God.
While the princes had listened to Baruch reading, they were not prepared to plead with the king in a way that showed true concern. Elnathan, Delaiah and Gemeriah did make a plea, but the king would not listen. It appears that this was only a superficial plea, they certainly did not show any fear at the desecration of the word of God.
The king compounds his sin by sending out three servants to take Baruch and Jeremiah, but the Lord hides them so that they are kept safe. This is the way in which the Lord chooses to fulfil His promise to Jeremiah. He does not make the message acceptable, He does not preserve him from danger, He takes Him through the circumstances. This is what we might expect in our day. It is not our place to avoid difficulty, we prove the Lord in the situation.
If the king thought that he might escape from the claims of the word of God by ignoring it, what he has to learn is that this is counter-productive. Rather than to silence the message, the Lord responds by telling Jeremiah and Baruch to take a second scroll and to rewrite the message. The Lord also sends Jeremiah to the king with the warning that he has sealed his condemnation. There will not be any of the seed of Jehoiakim to sit on the throne of Judah. It is immediately clear that the king and his servants have condemned themselves by their action.
When Baruch rewrites the book at the mouth of Jeremiah, the Lord gives Jeremiah many other similar warnings to add to the warnings that He had already given. The people may have listened, but they allowed the king his way, so they will suffer with him.
Are we resting in the assurance that the Lord preserves His own?

Memory Verse 'Take thee again another roll, and write in it all the former words that were in the first roll, which Jehoiakim the king of Judah hath burned', Jer. 36. 28
April 3.	Jeremiah 37. 1-10.
The Egyptians Come.
We now come to the reign of Zedekiah, a son of Josiah and the last king of Judah. He took the throne because Coniah or Jechonaiah, the son of Jekoiakim chose to listen to the words of Jeremiah and go into a voluntary captivity. While he was king, he was only given that place by Nebuchadnezzar, he did not reign as a sovereign king in his own right. The last to do this was Josiah. 
The character of Zedekiah is set out. He refused to listen to the words of the Lord through Jeremiah. He was not alone in this, his servants and the people of the land were united in their rebellion against the Lord. Any of them might have escaped from the destruction that was coming if only they had listened and gone out to Nebuchadnezzar.
The character of the king is seen when he sends two servants, Jehucal and Zephaniah to ask Jeremiah to pray for the them. Here is a man who deliberately refuses the word of the Lord and still asks the prophet to pray. It is easy for us to think about the hypocrisy of the man, but it is also certain that there are occasions when we may follow the same pattern. We can pray for the Lord to move among us while we are harbouring sins in our hearts. If there is one lesson that we can learn from this immediately, it is that we must not try to excuse our conduct at the same time as asking for the Lord to help. The more subtle variations of this are instances where we may try to excuse ourselves on the basis that we do not consider the sin in us to be as serious as the sin of others. We often have no problem telling unbelievers that they are sinners and that God does not measure sin in the same way that we do, but we act as if He does make distinctions. It should not surprise us that we always think that the sins in our lives are of less consequence than the sins of others, this is the character of the flesh and the heart of man. 
The comment that Jeremiah was not yet in prison is a reminder that these are the men who will very soon be taking Jeremiah and putting him in prison to compound their hypocrisy. 
At this time, Pharaoh comes up to fight with the Chaldeans. When they hear the news, the Chaldeans leave Judah to go against Egypt. The reason is simple: Egypt presented a bigger threat. The Chaldeans knew that Judah would be unable to take advantage of the lull. They are quick to see this as a sign that the Lord has heard their prayer. They clearly have not learned that the Lord will not listen if we regard iniquity, Psa. 66. 18. 
The people clearly think that the Lord has answered their prayers They console themselves with the assurance that the Lord will save them. The Lord sends a message back to the king of Judah. Egypt will return it her own land, she may come against the Chaldeans but, when the army of Nebuchadnezzar is set against the army of Egypt, Egypt will not remain to fight. At that time, the Chaldeans will return to Jerusalem and will take it and burn it with fire. The people have set themselves in opposition to the Lord, so they face a terrible time. The enemy will not leave them and, even if the Chaldeans were to be overcome by the Egyptians to such an extent that they were to be left with every soldier wounded in the battle with Egypt, the Lord would still fight with them so that they can overthrow the city. He would give strength to the men to rise up and burn the city.
Are we trusting wholly in the Lord?

Memory Verse 'Thus saith the LORD; Deceive not yourselves, saying, The Chaldeans shall surely depart from us: for they shall not depart', Jer. 37. 9
April 4.	Jeremiah 37. 11-21.
Jeremiah in Prison.
When the Egyptians came up against the Chaldeans, Jeremiah thinks to leave Jerusalem and  return to his family home in Benjamin. This appears to be a reasonable thought, but the captain of the guard misinterprets his actions. When he sees Jeremiah leaving through the gate of Benjamin, he assumes that Jeremiah intends to desert to the Chaldeans. Irijah arrests Jeremiah and accuses him of treachery. 
As the events unfold, we see yet another example of the way in which Jeremiah foreshadows the circumstances of our Lord. He is brought to the princes and the princes listen to the accusation of Irijah. They will not give any attention to the pleas of Jeremiah. As a result, they shut Jeremiah in the house of Jonathan the scribe which was being used as the prison. We see an echo here of the prophecy of Isaiah as he wrote of our Lord that He was taken from prison and from judgement. It is actually likely that these actions would be the means of saving Jeremiah when the city fell although we would have to appreciate that Jeremiah could not have foreseen this.
Jeremiah is left there for a prolonged period until Zedekiah sends to ask him secretly if there was a word from the Lord. Here is an example of a king who is prepared to do the right thing. We do not know how much Zedekiah knew about the circumstances of Jeremiah, however it does appear that he is now concerned about his own situation. He is hoping that Jeremiah will be able to give him some consolation. It may be that he thinks that Jeremiah is seeking the attention of the crowd with his messages. It appears that he is still expecting Jeremiah to give a more favourable message.
Jeremiah gives Zedekiah a simple message: he will be given into the hands of the king of Babylon. Jeremiah also pleads for mercy from the king. He asks for the king to judge in a right way. Jeremiah is certain that he is clear from any accusation that could be levelled against him, so he challenges Zedekiah to judge. He also reminds Zedekiah that the false prophets have all been left exposed for their folly. They may have prophesied comfortable words in the ears of the king and the people, but they are now notable for their absence. Whether this is because they have been killed or because they have fled from the city, we cannot tell. From what Jeremiah has said earlier, it is likely that if they did attempt to escape, they would not have succeeded. In every way, Jeremiah has been vindicated. He is the one who foretold the trouble, but he is the one who remained with the people to the very end of the trial. This is important. It is easy for us to speak and then to hide ourselves away or even to run from any unpleasant consequences. This is not how we are expected to act as the servants of the Lord.
It appears that Zedekiah does not receive what he was hoping to hear, but he does listen to the plea of Jeremiah and ensures that he is not returned to the prison. He also commands that the people should provide bread for Jeremiah as long as there is bread available. Once again, the Lord has ensured that His servant does not come to harm as a result of what he has said on behalf of the Lord. 
Are we prepared to live for the Lord, and obey His word?

Memory Verse 'Then Zedekiah the king sent, and took him out: and the king asked him secretly in his house, and said, Is there any word from the LORD? And Jeremiah said, There is: for, said he, thou shalt be delivered into the hand of the king of Babylon', Jer. 37. 17
April 5.	Jeremiah 38. 1-13.
Death Planned for Jeremiah
Jeremiah has given an unpleasant message to the people. He tells them that everyone in the city will die in one of three ways, the only question is which way an individual would die. The only hope is if they go out to the Chaldeans. It is not the message that the princes want to hear, it militates against their pride to think that they might be killed. The Jews display the same attitude when the Lord is here. As He speaks of Himself as the Son Who could set them free, they proudly claim that they were never in bondage despite the fact that they were under the yoke of Rome at theat very time. Sadly, it is further evidence of the deceit in the heart of man, they will deny the obvious if it is unpalatable to them.
Four of the princes hear what Jeremiah says and complain to the king. They ask for the life of Jeremiah because he is discouraging the people. They claim that the advice which he has given does not have the welfare of the people at heart. While we may understand what they mean in one sense, they are making an unfounded accusation. There is no reason to believe that the people would be any stronger for the battle without the words of Jeremiah. It is possible that some might even be more determined to prove him wrong, It is the deception of men who are doing everything in their power to undermine the word of God and to clear themselves of responsibility for the trouble in which the city finds itself. It is easier for them to blame Jeremiah than to admit that their sin is the root of the problem.
Zedekiah hears their plea and leaves Jeremiah in their hands. It is sad to think that he only reigned because of Nebuchadnezzar, it is even more sad to consider that he was powerless in the face of his princes. He was only a figurehead with no power.
The princes take Jeremiah and put him into the dungeon of Malchiah, probably the father of Pashur, one of the four princes. It is at this time that someone does intervene on behalf of Jeremiah. Ebedmelech, an Ethiopian eunuch, hears what has happened and speaks to the king. In this respect, he is a parallel with Joseph of Arimathea who was a ruler of the Jews, but he buried the body of the Lord after His crucifixion. He implicitly reminds Zedekiah of his command to protect Jeremiah as long as possible when he tells him about the dearth of bread.
The king instructs Ebedmelech to take thirty men and to lift Jeremiah out of the dungeon so that he does not die there. They take great care when they come in that they provide old coats and rags for protection so that they are able to lift Jeremiah without doing any harm to him. They let them down into the dungeon by ropes, no doubt making it easier for him to collect them and prepare himself to be lifted. Once the rags are in place, they lift him gently out of the pit and he remains in the court until the city is taken.  Here is an example of the way in which the servant of the Lord should demonstrate his care for others. We can see an illustration of the gospel as we think of the words of Psalm 40 verse 2 that remind us of being lifted out of the pit. Isaiah uses a similar picture when he calls on the people to remember the pit from which they were digged, Isa. 51. 1. It is also an illustration of the care of the shepherd for the sheep that that was lost, Luke 15. 5, or that has strayed, Matt. 18. 13.
Are we prepared to face every form of hardship for the sake of our Lord?

Memory Verse 'Then the king commanded Ebedmelech the Ethiopian, saying, Take from hence thirty men with thee, and take up Jeremiah the prophet out of the dungeon, before he die', Jer. 38. 10
April 6.	Jeremiah 38. 14-28.
Interview with the King.
Zedekiah sends for Jeremiah once again and asks him to speak freely without hiding anything from him. This must seem a strange request given the trouble that has come as a result of speaking freely although it is perhaps an assurance that the king will not punish Jeremiah for anything that he says. Jeremiah is clearly concerned because he has already faced the threat of death for speaking openly. He also fears that, even if Zedekiah spares his life, he will not listen to what Jeremiah has to say. All that Zedekiah is prepared to do is to confirm with an oath that he will not give Jeremiah into the hands of this enemies. It soon becomes apparent why Jeremiah was concerned and that his concerns were valid.
Jeremiah gives Zedekiah the same message as he has given to the people when the princes took him and threw him into the dungeon. He will not change his message. The only place of safety is with the Chaldeans. If Zedekiah goes out to them, he will be safe and he will spare the city. If not, the city will be destroyed and he will not escape. He has every reason to fear that the king would not want to hear this. It is quite likely that, while the king might not put him to death for speaking in a public way, he would have been more inclined to do so when it is a personal message of this nature. Jeremiah is effectively laying the destiny of the people at Zedekiah's door. He has the opportunity to spare the city and the people in it. In reality, it is the last chance for the city. The fact that Jeremiah was not as definite with the people is a reminder that, while the Lord still holds them responsible for their actions, Zedekiah must shoulder the blame because he is king. He could set an example for the rest of the people by obeying the word of the Lord. The fact that the people are intent on their idolatry and rebellion against the Lord means that they are still responsible for their own judgement. This is a principle that seen in many different ways throughout Scripture. None of us can blame others for the choices that we make. It may be that some will sin openly and blatantly while others sin ignorantly or because of deception of pressure. While those who sin openly are more culpable, it does not excuse the others. 
Zedekiah is honest with Jeremiah. He is afraid of what the Jews who have already gone out to the Chaldeans will say. Here is a clear example of the proverb that the fear of man brings a snare, Prov. 29, 25. Zedekiah condemns himself, his family and his country to complete destruction because he is afraid of what men will say. It is hard to think that they would be any less mocking when he has been taken captive although there might be some who would  suggest that he has retained his honour by fighting to the end.
Zedekiah is true to his oath. As long as Jeremiah does not reveal the full details of what has transpired, he will not die.  He tells Jeremiah to say that he asked not to be put back into the prison house to die. This is an example of a situation where we may be wise to tell as much as people want to hear without going into every detail. It is clear from the earlier events that, if Jeremiah had told the princes everything, the king would have had no power to fulfil his promise. The princes accept the answer that Jeremiah gives, which is true in as far as it went. As a result, Jeremiah is left in the court of the prison until the day when the city falls. The language implies that this was only a short time.
Have we really grasped the issues of the gospel? 

Memory Verse 'But Jeremiah said, They shall not deliver thee. Obey, I beseech thee, the voice of the LORD, which I speak unto thee: so it shall be well unto thee, and thy soul shall live', Jer. 38. 20.
April 7.	Jeremiah 39. 1-10
The Fall of Jerusalem
We now come to the details of the fall of Jerusalem. Zedekiah had the opportunity to save both himself and the city, but he refused to obey the Lord. Nebuchadnezzar besieges the city for eighteen months until it finally falls. It is almost certainly in this time that Zedekiah called for Jeremiah and heard his message.
When the city falls, all the princes of Babylon come into the middle gate of the city. Six of them are named, but we are told that there are others. They make a clear declaration that they now rule in the city. At this point, Zedekiah attempts to leave the city with his men of war. It is sad to think that Zedekiah was afraid of being ostracised by the people who went into captivity earlier if he handed himself over to the king of Babylon, yet he does not have any qualms about running away when he sees the situation is hopeless. This is a challenge to us about our faithfulness to our Lord. There may be times when it is right to move away from a situation in a dignified manner even if others do not understand what we are doing. What we should never be seen to do is to attempt to escape from the consequences of our choices in a cowardly fashion such as we see here. We should always be prepared to accept any consequence that comes from what we do. If necessary, we should confess to mistakes.
As we read the details here, it appears that what is happening is that the people who should be defending the city because they are men of war have left the weaker inhabitants of the city as a prey to the enemy. This is completely against the character that is expected. It may be that we will be called to face the evil day. It may be that we will be forced to pay for mistakes that we have made. What we must never do is to run from the situation and leave others to face consequences of our own making.
The Chaldeans were alert to the escape. They pursued Zedekiah and took him near Jericho. The lesson here is simple. We cannot escape from the consequences of our actions. While Zedekiah has refused to obey the Lord and then exposed his true character by trying to escape from the enemy, he is now called to account. He is brought to Riblah where he has to stand trial before Nebuchadnezzar. Nebuchadnezzar had set him up as king of Judah so he was  answerable to him for his conduct. Nebuchadnezzar passes judgement against him. It is not a trial in the sense of prosecution and defence, it is a time of judgement. This is the start of what the Scripture calls the times of the Gentiles and that time will end in the same way. At the end of the times of the Gentiles, all men who are alive on earth will be called to account by the Lord Himself. The nation will answer first and it will be open and just. The nations will be called next. They will be judged without any defence because the Lord is perfect in knowledge so none can challenge His assessment.
Zedekiah sees his sons and his nobles slain before his eyes are put out and he is taken to Babylon in chains. The warnings of Jeremiah are fulfilled precisely. He sees the king of Babylon, but not Babylon. Sadly, there are many who will face a similar judgement in a coming day. They may speak about waiting for Messiah to come and the day will come when they see Him, but only to hear their solemn judgement. They will be excluded from His kingdom and His presence eternally. The poor who remained to face the army of Babylon are given fields and vineyards. The thinking of man is reversed once again.
Do we consider the effect of our lives on others?

Memory Verse 'Then the king of Babylon slew the sons of Zedekiah in Riblah before his eyes: also the king of Babylon slew all the nobles of Judah', Jer. 39. 6
April 8.	Jeremiah 39. 11-18.
The Deliverance of the Lord.
We now learn how the Lord fulfils His promise to Jeremiah even in the most unlikely of circumstances. Humanly speaking, we have a man who ranks alongside the most autocratic rulers in history. He shows little regard for even his closest counsellors such that he would kill them all because they could not interpret the dream that he had forgotten, Dan 2. 7, 12. He has just taken the city of Jerusalem after besieging it for eighteen months, so we may reasonably expect that he would not be overly favourable to the people. In this context, he tells his captain, Nebuzaradan, to ensure that Jeremiah is preserved safely and is allowed to  do whatever he requires. While we cannot be certain about the reasons, there is little doubt that this has something to do with the influence of Daniel and his three companions in the court of the king. It is equally likely that he has heard about the prophesies of Jeremiah, so he knows the character of the man. This should stand as an encouragement to us. We may think that no one notices us and that standing for the Lord only brings trouble; we see in this prophecy how Jeremiah thinks like this at times. The Lord moves in His way and in His time to accomplish His purpose. If Jeremiah had stopped his work, he would not have been singled out for this attention so, while he may have been spared some distress in the short term, he would have suffered more in the end. This will always be the case, even if it is that we are among those who are 'saved yet so as by fire', 1 Cor. 3.15, or, for the unbeliever, among those who have their place in the lake of fire because they are fearful, Rev. 21. 8.
Nebuzaradan and all the princes of Babylon take Jeremiah from the court of the prison house and put him directly under the charge of Gedaliah whom they set over the remnant of the city. In this way, he is free to live at peace among his own people.
The Lord has a message for Ebedmelech, the Ethiopian who had saved Jeremiah from the dungeon. The Lord tells him that He will fulfil all that He has spoken against the city. It will suffer what He has said because the people refused to believe and to turn from their rebellion against Him. Ebedmelech will see everything fulfilled in his presence. There is a reassurance for him personally, however, because he will be spared. While he would have every reason to fear because he sees the enemy coming into the city and ravaging in ways that we would find hard to imagine and, certainly, in ways which we could not describe, he can be certain that the Lord will watch over him in the same way as He watches over Jeremiah. It is sad to think that it is one of the Gentiles who is singled out for this reward, not one of the nation. It is the same principle as the Lord states regarding the judgement of those from the Gentile nations who are alive when He returns to the earth. Those who are spared because of how they treated the Lord are told clearly that this is because their pity for His servants is taken as an act of kindness to the Lord Himself. While the times and situations may be different, the principle is always true. The same principle is true for us today. The Lord told His disciples that the witness of their love for one another would be the testimony for the world that they are His disciples, John 13. 35, a principle that Paul, Peter and John state is expected from all of us today, Rom. 13. 8; 1 Pet. 3. 8; 1 John 3. 11, to such an extent that there are at least fifteen references to this in the epistles.
Are we resting in the assurance that the Lord will perform His Word?

Memory Verse 'For I will surely deliver thee, and thou shalt not fall by the sword, but thy life shall be for a prey unto thee: because thou hast put thy trust in me, saith the LORD', Jer. 39. 18
April 9.	Jeremiah 40. 1-6.
Jeremiah Remains in Judah.
Jeremiah now records the full details of the way in which he was delivered from the hand of the Chaldeans. He is taken in chains with the rest of the captives from Jerusalem and Judah. The earlier details might have implied that he never left Jerusalem. It is now clear that he was taken as a captive. It might appear at this point in time that he is going to face judgement and either death or captivity in Babylon. He has the promise that the Lord would preserve him, so he might anticipate captivity rather than death, but the prospects would not be promising. It is at this time that Nebuzaradan speaks with him and points out that all that has happened was only what the Lord had pronounced against the place. As we read this, we might be surprised that a man like this would speak in this way while the men of Judah refused to listen. Once again, we have to assume that this is a result of the influence of men like Daniel in the court of the king. It appears that the men who were close to the king are equally impressed by such witness. We cannot tell when this took place relative to the time when Nebuchadnezzar was left to feed on the grass like an animal but it is clear that the word of the Lord carried weight in the court of the king of Babylon.
If Nebuzaradan was ready to confess that it is the Lord who has given the victory, then he is equally careful to ensure that the word of the Lord is fulfilled. Jeremiah is freed from his chains and given the choice as to where he wants to go. He gives Jeremiah the promise that he will be looked after well if he should choose to go with him into Babylon. He assures him, however, that the choice is with Jeremiah. 
Jeremiah is not hasty in replying to the invitation. He still waits until the Lord speaks. It may be that the Lord has more for Jeremiah to do, so he wants to be where the Lord would have him. It would have been easy for him to accept the invitation to go to Babylon and to argue that the promise of Nebuzaradan was confirmation that this is what the Lord wanted. It would have been easy to argue that he had fulfilled his ministry in that all his prophecies appear to point towards these events. These are common arguments to which most, if not all, can relate. Jeremiah shows spiritual wisdom in that he waits for the Lord to speak. While he is still waiting, Jeremiah is told either to go back to Gedaliah or to whatever place is convenient for him. It may be that this is the Lord Who gives a direct answer, it is more likely that it is Nebuzaradan who speaks. Whichever is true, Jeremiah recognises that the Lord is behind the advice. 
Nebuzaradan gives Jeremiah supplies and a gift and allows him to go back. Once again, we have an anomaly in that the captain of the guard of Babylon has no qualms about giving special treatment to someone who might have been considered to be no more than one of the people. As far as Judah was concerned, Jeremiah was one of them; if anything, he was a nuisance who spoke against them. The Babylonians see that he is a man who is in touch with God and, as such, he  is worthy of honour from even the greatest of their army. These actions should have been the opposite, but this is now the times of the Gentiles, Israel has been set aside until the fulness of the Gentiles comes so God is seen at work among the nations while the people who professed His name remain ignorant of what He is doing.
Are we conscious that the Lord is watching us in all our dealings?

Memory Verse 'Now the LORD hath brought it, and done according as he hath said: because ye have sinned against the LORD, and have not obeyed his voice, therefore this thing is come upon you', Jer. 40. 3.
April 10.	Jeremiah 40. 7-16.
The Captains of the Forces.
These verses record the challenge that faced the people when the Chaldeans left Gedaliah as governor of the land. The king of Babylon had given him responsibility to care for all those who were not taken into captivity. These were mainly the poor. This is another indication of the mind of the Lord. The law commanded the people to care for the poor, but the men of Judah were content to use the poor as slaves. Clearly, the Lord reverses the thinking of men as He causes the oppressors to be killed or taken into captivity while the oppressed receive  the care that should have been given.
The captains of the forces that were scattered throughout the land come to Gedaliah. Six are named specifically while we are also told that the sons of Ephai were with the, so there would have been nine captains at least, with their men.
Gedaliah confirms that these would all come under his protection as long as they accepted the authority of the Chaldeans. He gave them the promise that they would not face harm if they were prepared to accept this limitation. He tells them that he will remain in Mizpah to serve the Chaldeans there, but they would be at liberty to go wherever they wanted in the land and to gather any wine, fruit or oil that they found in the places where they were.
In addition to these men, the Jews also came to Gedaliah from Moab, Ammon and Edom. The result was that there was a great harvest of wine and summer fruits. The Lord proves that He can order things for those who trust Him.
At this time, there is a measure of discord that arises. Johanan and the captains of the forces, who came to Gedaliah first, now report that the king of the Ammonites is plotting to kill Gedaliah. They name Ishmael, the son of Nethaniah, as the agent of the king even though he was one of their company at the first. This is a reminder to us that, when the Lord moves to bless His people, the enemy will be quick to attack. We cannot tell where the attack will arise, but we can expect that it will come. We need wisdom because it is not always easy to discern where the problem comes. Gedaliah has to decide whether Johanan is faithful, in which case there is a real threat from Ishmael, or if he may be causing trouble for an ulterior motive. He decides the trust Ishmael rather than Johanan. What he did not do, which might have been the wise action, was to ask counsel from the Lord through one of the priests or prophets. 
Johanan offers to deal with Ishmael privately so that the threat is removed without bringing the danger of rebellion against Gedaliah, but Gedaliah chooses to trust Ishmael rather than to heed the warning that he has been given. Humanly speaking, this is a reasonable course of action. If Ishmael had been killed and Gedaliah were linked in any way with it, he could find himself at the centre of trouble from any who supported Ishmael. The mistake that he makes is that he dismisses the accusation without giving any further consideration to it. It may have been wise not to act in haste, but there is a great difference between acting in haste and being cautious about a warning that has been given. The wise man would check for any evidence of truth in the message and, certainly, he would be on his guard for any attack. As far as we are concerned, we ought to anticipate that there will be an attack from our enemies. 
Do we trust our judgement more than God?

Memory Verse 'But Gedaliah the son of Ahikam said unto Johanan the son of Kareah, Thou shalt not do this thing: for thou speakest falsely of Ishmael', Jer. 40. 16
April 11.	Jeremiah 41. 1-9.
Ishmael Kills Gedaliah.
In the seventh month, four months after the city fell, Ishmael comes with ten men who were princes of the king and eats with Gedaliah at Mizpah. It is sad to reflect on the parallel here with the way in which Judas Iscariot treated the Lord. On both occasions there was bitter enmity in the heart and on both occasions the enemy ate a meal with the intended victim prior to executing their treachery. The difference is that the Lord knew all that Judas intended whereas Gedaliah refused to accept that Ishmael might be guilty of treachery, so he was taken unawares.
After they had eaten, Ishmael and the ten men who were with him kill Gedaliah along with all the Jews and Chaldeans that were with him at Mizpah. It is particularly sad to note the origin of the name of this place. It was given by Jacob as a constant reminder that the Lord was watching between Jacob and Laban to ensure that Jacob did not fall prey to treachery on the part of Laban. The Lord has used Johanan to prepare Gedaliah for this, but he was not ready to listen. It is bad that Gedaliah follows his own ideas and dies as a result when he had the warning of Johanan and the implicit warning in the name of the place. It is even worse to consider that he occasioned the death of innocent men because he did not take any steps to defend himself. It is likely that, if he had mentioned the warning, the Jews and the Chaldeans would have been prepared and escaped. 
The secret is kept for two days, then eighty men come from Shechem, Shiloh and Samaria to bring an offering to the Lord. We are not told who these men were. They may have been men who had fled from Judah when Nebuchadnezzar came against Zedekiah, they may have been Samaritans who wanted to worship the Lord. What is clear is that these men have come in a contrite way which ought to have been respected, but Ishmael stoops even lower in his dealings at this point. He goes out to meet them with tears, as though he were in mourning, and offers to bring the men to Gedaliah. It appears that his intention was to make the men assume that he had found that Gedaliah and his companions had been killed in the city and thrown into the pit. In this way, If this is so, the action that follows shows the depravity of the heart of Ishmael. These men would have had no reason to doubt that Ishmael had found Gedaliah dead, so they would not pose a serious threat to his well-being. It is against this background that Ishmael and his ten companions kill most of the eighty men before they can argue or defend themselves. 
Ten of the men manage to negotiate with Ishmael in order to spare their lives. They make the promise of treasures that they have brought from the field. They have wheat, barley, oil and honey which they use to purchase their lives.
At this point, Jeremiah tells us that the pit where Ishmael had thrown the dead men was one which Asa had made when he was afraid of the threat that Baasha presented to Judah. This was the time when Asa turned to human wisdom after thirty-five years of trust in the Lord. He never recovered from the trouble that followed and the consequences reached down the centuries to this time, some three hundred years later.
Are we always watching for the attack of the enemy?

Memory Verse 'Now the pit wherein Ishmael had cast all the dead bodies of the men, whom he had slain because of Gedaliah, was it which Asa the king had made for fear of Baasha king of Israel: and Ishmael the son of Nethaniah filled it with them that were slain', Jer. 41 .9
April 12.	Jeremiah 41. 10-18
Ishmael flees.
Ishmael now makes captives of all the people who were left under the care of Gedaliah and sets out to return to the Ammonites. This number included the king's daughters, probably because these were not considered to be of any importance although it appears from history that the line of kings in Babylon was maintained through the daughter of Nebuchadnezzar.
Johanan and the captains who were with him hear about the wickedness of Ishmael and set out to stop him. We do not know how the news was heard. It is clear that Ishmael has done all in his power to ensure that no one hears about his crimes, to such an extent that he was prepared to murder innocent men who came in a way that demonstrated their peaceful intentions. It is a reminder to us that sin will always find us out. While there are crimes that are not solved and even crimes where innocent people are wrongly found guilty, there is never peace for the wicked because there is always the danger that the truth will come out eventually. On many occasions, it is this fear which actually leads people to do something that will expose their guilt.
Johanan and his captains find Ishmael at the waters in Gibeon. This is probably only about ten miles from Mizpah, so it suggests that Johanan was quick in pursuit, but also that the captives may have delayed Ishmael in his escape.
When the people see Johanan, they are glad. They have no doubt that he will be faithful in his dealings with them. It may be that they knew about the warning that Johanan had given to Gedaliah but they were unable to do anything to defend themselves. We are not told about any battle, so it appears that Ishmael was not prepared to engage in battle, a fact that only highlights the folly of Gedaliah. If Gedaliah had listened, it seems likely that Ishmael would have been prevented from fulfilling his intentions even if Johanan had not killed him.
When Johanan recovers the captives, he takes them to Chimham near Bethlehem. The only mention of Chimham elsewhere in the Bible is that a man of this name was the son of Barzillai the Gileadite who sheltered David when he fled from Absalom. As a result of his father's action, David brought Chimham to Jerusalem when he returned. It is likely that he built this place as a resting place for travellers in the same way as his father had sheltered David. 
Sadly,  Johanan is now guilty of exactly the same folly as Gedaliah. He only comes there with the intention of going down into Egypt. It is sad to think that he acts out of fear for what the Chaldeans would do. It is certainly an understandable fear. The governor who was set up by the captain of the Babylonian guard has been killed. Some Chaldeans, probably officials who were left to oversee the transition of the country, have also been killed. There is every reason to fear what the king might do in retaliation, but this is not the way that a man of faith should act. The history of Chimham might suggest that this would be a good place to remain until the way unfolds. Sadly, the people who escaped from captivity in the city of Babylon appear to be intent on going into exile in Egypt.
Are we ready to trust the Lord at all times, for all things?

Memory Verse 'Now it came to pass, that when all the people which were with Ishmael saw Johanan the son of Kareah, and all the captains of the forces that were with him, then they were glad', Jer. 41. 13
April 13.	Jeremiah 42. 1-12.
What shall we do?
While there was a clear intention to go into Egypt, the people appear to have second thoughts about this.  The captains come with all the people to ask Jeremiah to pray on their behalf. They plead for him to listen to their plea and to accept them. They appear to know that he will be able to plead for them in a way that they cannot because they do not have the moral right to do so. It appears that they appreciate the principle of David that the Lord will not answer those who condone iniquity in their hearts. They also point out how few they are in number, suggesting that this is perhaps more by way of desperation than a true desire to listen to the Lord. They ask Jeremiah to determine where the Lord wants them to go and what He wants then to do.
Jeremiah listens to them and promises to do exactly what they ask. He gives them the assurance that he will not hold back anything from what the Lord tells him. This may seem strange in view of the request that the people make but the later events will show why he needs to make this assertion.
The people make the promise before the Lord to listen and to do what Jeremiah says. They are clear that they will be ready to accept the word, even if it seems to be foolish in their eyes. Their claim is that their only desire is to know the blessing of the Lord their God in all that they do. They confess that this will only come if they obey what He says. As we read this, it sounds as if this is exactly what Jeremiah has been waiting to hear for well over twenty years, indeed possibly for the whole of the forty years of his ministry. It seems that even in the days of Josiah, the people were not listening but were waiting for a new king whom they could influence back into their idolatrous ways.
Jeremiah has to wait for ten days before he receives an answer from the Lord. He is true to his promise. He will not give them an answer until he is sure that the Lord has spoken. This is a good example for us. It is easy for us to view the circumstances and to think that we need to move quickly. We could understand the fear of Johanan and his companions, so we can readily see that they would be impatiently waiting for the answer. In reality, this may be a test that the Lord is using to expose their true heart. He could have given an answer to Jeremiah at once and the people may have accepted it, but it would be something that was only half-hearted. By making them wait for an answer, the Lord tests the reality of their faith. Were they prepared to wait for the Lord or would they decide for themselves? Sadly, this is often the case with any of us. When the Lord delays His answer to our questions, we think that we ought to make a judgement based on what we may call 'spiritual wisdom'. It is certainly true that there are occasions when the way ahead is made clear because there is an open door for us, but there are also many instances when we have to make a choice. If the answer of the Lord is delayed, we often decide for ourselves before He opens the way.
When Jeremiah comes back to the people, he brings the promise that the Lord wants to establish the people in the land. If they are prepared to trust Him, they have the assurance that He will prosper their way and that the king of Babylon will not pose any threat to them. They could not have received a clearer promise.
Are we ready to wait on the Lord in patience, and obey His Word when it comes?

Memory Verse 'Be not afraid of the king of Babylon, of whom ye are afraid; be not afraid of him, saith the LORD: for I am with you to save you, and to deliver you from his hand', Jer. 41. 11
April 14.	Jeremiah 42. 13-22.
The Warning of the Lord.
Jeremiah continues with the warning that the Lord gives about the option of going into Egypt. It has already been made clear that this is what Johanan and the captains with him were expecting to do. The Lord knows that their thinking is that they will not see war, battle or hunger, three things which have dominated the last years in the land of Judah. It is easy to see the logic of their argument. This is compounded by the fact that Egypt was still a force to be reckoned with in those days. To the human mind, Egypt is the obvious place to go. The Lord warns that He is going to turn human logic on its head. He will send the sword and famine into Egypt so that those who go there to escape from the threat that they fear will find that it comes in the place that they thought would be safe. It is sad to think that this is the same mistake that the people made in the days of Isaiah. They had not learned the lesson of the ways of God. 
Ezekiel records the condemnation of Egypt and the assurance that Nebuzaradan would be the man who would accomplish this, Ezek. 29. 20. It is sad to think that the very man who offered liberty to the people will be the man who executes the judgement of the Lord against them when they choose to follow the path of human reason rather than the path of faith. The only place of safety is in the land which the Lord has chosen. He has fulfilled His judgement and He is now ready to show mercy, but the people would not listen. It is both sad and ironic to think that Jeremiah has prophesied for forty years, telling the people that the land is not safe because the wrath of God is coming because of their rebellion. In that time, very few, and no one of influence, would listen. For all that time, the people listened to the false prophets who said that the Lord would never allow the land to be taken. After all these years, he is able to tell the people that wrath of the Lord has been satisfied, so the land is safe and the people can remain there without fear and they choose to go to the very place that the Lord highlights as the next land to fall under His wrath. Sadly, this is all too often seen as we trace human history or even our own experience.
Jeremiah now turns to the people and tells them that he knows their hearts. They may have asked him to pray, they may have promised to do whatever he said, but they were convinced in their own minds of what the answer would be. They were not interested in hearing the voice of the Lord, they only wanted a confirmation of their own thoughts. We do not know if this was always their intention or if it is that the delay means that they were set in their ways by the time Jeremiah brought the word of the Lord to them. In either case, the accusation is true. If they had received an immediate answer and accepted it at the time, there is little doubt that the fears would soon surface again and they would either go into Egypt or they would continue to ask Jeremiah until they heard what they wanted.
The chapter ends with the sad condemnation of the people. They asked for guidance from the Lord, but they never intended to listen. They do not have to speak, Jeremiah knows their thoughts and tells them that they have not obeyed the voice of the Lord. They would not listen to anything that the Lord has said as a result of their request. In view of this, they face the very circumstances that they thought to escape in their fear.
Are we ready to trust the Lord in all things?

Memory Verse 'Be not afraid of the king of Babylon, of whom ye are afraid; be not afraid of him, saith the LORD: for I am with you to save you, and to deliver you from his hand', Jer. 42. 16
April 15.	Jeremiah 43. 1-13.
The Warning Ignored.
If Jeremiah was prepared to wait for ten days to hear what the Lord said, the truth of his warning is quickly confirmed. He has no sooner finished speaking than Azariah and Johanan answer him along with the rest of the men. Jeremiah describes them as 'all the proud men', showing the arrogance which they displayed in their answer to the word of the Lord. Here were men who were determined to go their own way and ignore anything that did not agree with them. They deny that the Lord has spoken to Jeremiah. Their attitude is a denial of their words. They speak of God as 'the Lord our God', but they show that their only God is their own thoughts. They accuse Baruch of setting Jeremiah up to give the answer that suits him. It may be that Baruch had anticipated what the Lord would say. This could mean that the men had already heard the same advice. It may even be that he gave this advice before they came to speak with Jeremiah. If this were so, it would serve as a warning about how we conduct ourselves. It may be that there are times when we may give a correct, but hasty answer to a question but we cannot give a definitive reason for it. If we come with a more detailed explanation later, there is a danger that the  reason will be dismissed with the argument that we are only trying to vindicate what we said rather than to give a definitive answer. The wise approach is to follow the example of Jeremiah and say that we will take time to find what the Lord is saying and come back once we know the mind of the Lord. Sadly, it may be that, even if it is others who step in hastily, they can undermine this either by pointing in the wrong direction or setting an expectation that opens the way for a true answer to be dismissed.
Johanan and his captains take all the people who have gathered to them from the countries around Judah into Egypt. They come to Tahpanhes where they think that will be safe, possibly because there is a palace of Pharaoh there.
The Lord now speaks to Jeremiah again and tells him to take some large stones. He has to hide them under the brick kiln at the entry to Pharoah's house in the city. This is a porch at the front of the house and the message is that Nebuchadnezzar will come and set his throne in the place where the stones have been hidden. The people have come into Egypt because they think that it is a safe place to hide from the Chaldeans, but Jeremiah is now warning them that it is the worst place because it is where the Chaldeans are coming. They are not of any consequence to Nebuchadnezzar or Nebuzaradan in their own right but, because they are in the land of Egypt, they will become a target for him.
The warning of the Lord through Jeremiah is that He will execute judgement against the gods of Egypt and give the land into the hand of the king of Babylon. He will destroy the temples of the idols of Egypt in the same way as he has destroyed the temple of the Lord in Jerusalem. He will take the land of Egypt as easily as a shepherd might put on his clothes. It may be thought to be the only power that is comparable to the Chaldeans, but it will not stand before the power of the Chaldeans. They will come and take what they want from the land. The reference to Bethshemesh may be an indication that the Egyptians worshipped the sun. Bethshemesh means the house of the sun. Egypt would see this as the source of their strength, but it will come to nothing before the Lord.
Are we ready to trust the Lord whatever others may say?

Memory Verse 'So they came into the land of Egypt: for they obeyed not the voice of the LORD: thus came they even to Tahpanhes', Jer. 43. 7

April 16.	Jeremiah 44. 1-14.
The Final Warning to the People.
The Lord now gives Jeremiah a final warning for the men of Judah who have gone into Egypt. He starts with a reminder of all that He has done in the city of Jerusalem and all the cities of the land of Judah. He has left them in such desolation that no one is living there any longer. This should be a warning to the people that confirms the certainty of what the Lord has said. As Jeremiah brings this message, he has prophesied for around forty years and most of what he said has been fulfilled. There are details about restoration which had not been fulfilled because the time has not come for this. He had clearly said that it would be seventy years before the captivity would end with the overthrow of Babylon. Even from the first captives being taken, it has not yet been twenty years, so there is at least fifty years to wait. 
The reason for the captivity is that the people have wilfully engaged in idolatry even when the Lord has warned them through His prophets. The Lord sent the prophets with urgency to impress the people with the need to change, but they would not listen. He even allowed the captivity and desolation to be spread over a period of nearly twenty years so that they had no excuse for thinking that He did not mean what He said. Sadly, none of this made an impression on the people, so the wrath fell as He warned and the people have left the land.
The Lord now brings a charge against these people that they have managed to go beyond their fathers in their rebellion. They have left the land of Judah to go into Egypt and they have now added the idols of Egypt to the list of idols whom they worship. Rather than to confess their sin and turn back to the Lord, they have chosen to add more to the list of idols in a way that effectively begs for the Lord to act. We can only marvel at their actions until we stop to think about the ways in which we may follow their example. We can look at our circumstances and think that we are not reaching others. This raises the question as to what we ought to do and often the answer is that we try some new means to reach the lost. 
In reality, the root of the problem is likely to be that we are out of fellowship with the Lord so we do not know His power in our service. It is likely that, if we turn to the Lord with the whole heart, we would see Him moving among us. It means that the work starts with us. We need to change in our heart so that we are fit vessels for the Lord to use. This is what the Lord is saying here to the men of Judah. They have not humbled their hearts or feared the Lord in such a way that their lives are transformed and they begin to do what the Lord asks from them. They are not ignorant of His demands, they are wilful in their actions.
The Lord reiterates the warning that He gave previously. They will be consumed by sword and famine, they will be a public humiliation in the eyes of men The Lord will reach into the land of Egypt and He will act to punish the people. They have made the mistake of not seeing beyond the physical enemy. They moved to Egypt out of fear of what the Chaldeans might do, they forgot that the Lord was moving the Chaldeans. Now, they think that they are safe because they are under the protection of Egypt, but the Lord warns that He will act to judge the people and that no one will be able to escape from Him. He told them to remain in Judah, but they refused so now He warns that none will return. He will hold them to their choice. 
Are we ready to bring every detail of our lives under the control of the Lord?

Memory Verse 'Therefore thus saith the LORD of hosts, the God of Israel; Behold, I will set my face against you for evil, and to cut off all Judah', Jer. 44. 11
April 17.	Jeremiah 44. 15-30.
The Answer of the People.
The first verse of this section is telling: the message which the Lord gave to Jeremiah is answered by the husbands on behalf of their wives and by the women who heard.  Here is the source of the idolatry of the people. It is a serious charge that the people have given themselves to idolatry but it is even more sad to see that the husbands have failed to guide their wives and that the men in general have failed to guide the women. It appears from what we read here that the men do not have any genuine conviction about the matter. Sadly, this is often the case today. There are many men who consider that their wives or women may have some interest in spiritual matters, but that it does not concern them. This is sad in the world at large, it is particularly sad when this is true of believers. The men are expected to lead in such a way that the women can safely submit themselves to their husbands. What is seen here may be true in both a good and a bad way. In this instance, the women are taking a lead and the men are following into idolatry. On other occasions, it is the women who have a spiritual exercise that may lead their families to seek the Lord. While the second is commendable, it is certainly not the ideal.
The people answer Jeremiah that they are not prepared to listen because they believe that it is only since they turned from idolatry to serve the Lord that they have faced problems. While there is an element of truth in what the men say, it is a very short-sighted view of the true circumstances. Firstly, there will be a number who ought to remember the prosperity that the people enjoyed under the hand of Josiah. Those who cannot remember themselves ought to have heard from their parents who enjoyed such times. This was a direct result of the way in which Josiah set his heart to obey the Lord. It only ended when Josiah chose to interfere in a matter which was of no concern to him. It is possible, if not probable, that he would still have been alive at the time when Jeremiah was speaking here if he had taken note of the warning that the Lord gave through Pharaoh-necho. More than this, the Lord made clear that He was showing mercy in withholding the judgement for so many years. It is not as if He commended them for their actions, He warned consistently that He saw their hearts. In addition, the Lord had been very careful to warn the people that He could see through their outward actions to their heart. The fact that they might have turned from open idolatry did not deceive the Lord, He saw the idolatrous thoughts in their heart. It is this that is clearly seen in the answer that they give here. 
Jeremiah answers the people with a clear statement of their guilt. The Lord has seen their idolatry and has come to the end of the opportunity that He was prepared to give for them to repent. It is this that has brought the judgement on the people. The Lord again warns that there is no escape for them. In His mercy, He will allow a small number to escape and return to the land so that there is a witness as to whether the word of the Lord is to be trusted or the thoughts of men. The Lord gives a sign that will prove beyond all doubt that He is the One Who is controlling all that is happening. Pharaoh-hophra, whom they thought would be their safeguard from the Chaldeans will fall before them in the same way as Zedekiah has already fallen. This is a warning that we can bring trouble on others when we try to escape from the chastening hand of the Lord on us.
Are we prepared to obey the Lord from the heart?

Memory Verse 'And this shall be a sign unto you, saith the LORD, that I will punish you in this place, that ye may know that my words shall surely stand against you for evil', Jer. 44. 29
April 18.	Jeremiah 45. 1-5.
The Word for Baruch.
The Lord now has a word specifically for Baruch after he had written all that Jeremiah gave him into a book. Although this is at the end of the prophecy, the word was given in the fourth year of Jehoiakim.  This would suggest the sad fact that the message of the Lord did not change significantly from the early years of Jehoiakim to the end of Zedekiah's reign. It would also suggest that the Lord wants Baruch to be clear that he is not going to receive any material reward for all that he does in acting as a scribe for Jeremiah. The record of Baruch is interesting. This prophecy is given at the time when Baruch wrote the words which Jehoiakim cut and burned in the fire. We see him some seventeen years later when he witnesses Jeremiah buying his uncle's field. Finally, the captains of the remnant accuse Jeremiah of saying what Baruch wanted when they were determined to go into Egypt. This is not a major part of Scripture, but what it does show us is that he is a man who was faithful to Jeremiah and to the Lord from the time when the Chaldeans began to take men of Judah as captives right through the whole period to the time when the remnant rebel against the word of the Lord. These were clearly times of great trial, we only have to read what happened to Jeremiah to appreciate how difficult it was to stand and Baruch found his life in danger because of his association with Jeremiah. 
The background is that Baruch expresses his dismay at what he is facing as a result of his circumstances. He was fainting and sighing without any prospect of rest. There was every reason for him to ask whether he might be better to forsake Jeremiah and to listen to those who could make his life more comfortable. The first assurance here is that the Lord knows exactly how he is feeling.  This may be something that he would not want to discuss with Jeremiah, he may be afraid that Jeremiah would not understand although the record of how Jeremiah spoke on occasions would suggest that he had similar questions.
The Lord states that He is going to break down what He has built and pluck up what He has planted. The argument that this is the work of the Lord is not valid. This is a lesson that we need to understand today. It is possible that we may be careful to do everything according to the word of the Lord in an outward form, but if our heart is not right, we are failing to do what the Lord desires and it may be that we come into the same condemnation. The Lord may determine to pull down a work because it is not glorifying Him in the way that it is conducted even if the outward form is right.
The challenge to Baruch is that he must not be concerned with seeking out a position for himself. It may be that he is a capable man who might have been promoted to a place of prominence in the land if he were prepared to set his heart on it. It may even be that the Lord could see the temptation rising up in his mind. The message comes to him that there is nothing to gain and everything to lose if this is the way in which he is thinking. It is the same message as the Lord gives to those who wanted to be His disciples. He warns that they must be prepared to give up any natural aspirations because these will all come to nothing. For them, it was the certainty that the rejection of Christ would lead to destruction and scattering across the world. For us today, it is the fact that the Lord is coming and we will have to leave everything behind. Only service for Christ will survive the test.
Are we prepared to trust in the Lord to preserve us to His heavenly kingdom?

Memory Verse 'And seekest thou great things for thyself? seek them not: for, behold, I will bring evil upon all flesh, saith the LORD: but thy life will I give unto thee for a prey in all places whither thou goest', Jer. 45. 5
April 19.	Jeremiah 46. 1-12.
The Word against Egypt.
The record now moves to the prophecies that Jeremiah pronounced against the Gentiles. The time has now come when the nation of Israel is to be set aside. The Lord has called for them to be taken because they refuse His voice, now He takes up Gentiles.
He starts with the judgement of the Egyptians and, specifically, the army of Pharaohnecho. He will then move on to a more general confirmation of the judgement against Egypt. The first prophecy takes us back to the fourth year of Jehoiakim. The army of Pharaoh has come out against Nebuchadnezzar to Carchemish and the Lord calls for them to draw near to battle with their bucklers and shields. They make full preparation. The horses are harnessed, they wear their helmets and hold their spears ready and put on their coats of mail. The opening picture is one of an army ready for battle. The picture changes almost immediately as the Lord sees them turning away in a hopeless state. The men who should have stood up and led the army in the fight are brought down. They lead the army in flight without a look behind them for fear of what the army of the Chaldeans might do to them.
The Lord now issues a charge that the Egyptians should not be allowed to escape. He has decreed that they should fall by the river Euphrates in the north and the swift or the mighty will not be able to escape as they plan. They have to learn the lesson that there is no benefit in trying to escape from the Lord. It may be that they come up like a flood that threatens to cover the whole earth. They think that they are unbeatable, that they can take on the army of Nebuchadnezzar without any problem. They have not taken account of the fact that the Lord has decreed otherwise.
The Lord calls for the horses and chariots to come and rage against the enemy, He calls for the Ethiopians, Libyans and Lydians to use their skills with the shield and the bow. They will see that this is the day that the Lord God of Hosts has decreed to be a day of vengeance when He will call his enemies to account. There is no value in the might and skill of men if the Lord has determined to intervene. He can take up the weak and make them strong. He can bring down the mighty and the wise and leave them helpless.
The sword will devour the people until it has been satisfied. They will fall in such numbers that it will be like a drunken party where there is more than enough to fill all. The place where the Egyptians thought that they would win a mighty victory will be come the place where the Lord determines a sacrifice and they will fall under his hand.
The Lord now calls on the Egyptians to go to Gilead and to look for balm. He warns that they will use every means at their disposal, but it will not bring any cure to the shame that comes on them. They have suffered the loss that their sins have demanded for so long. It may be that they have appeared to escape, but the Lord has determined a time of reckoning.
The nation which would have been thought to be the strongest in the region falls with a cry that echoes across the land. Those who trusted in them are left with no hope as their mighty men fall against each other. The picture suggests that this was another situation where the Lord proves His power by bringing an army down in chaos, not by the might of their enemy.
Are we ready to trust in the Lord, and allow Him to work?

Memory Verse 'The word of the LORD which came to Jeremiah the prophet against the Gentiles', Jer. 46. 1
April 20.	Jeremiah 46. 13-28.
The Destruction of Egypt.
Jeremiah now records the word that the Lord spoke against Egypt. This may be the same as the earlier verses or it may be a later prophecy when the work would be completed. The description is very similar as the cry goes out in the cities of Egypt for men who are prepared to stand in the face of a sword that devours. There is a question about the valiant men who are swept away as if they had no power and the answer comes back that the Lord is driving them. They are left to flee back to their own land. It may be that they are not consumed, but they are powerless to go out against the enemy because the Lord decreed that Pharaoh has come to the end of his power. It may be that he is left to rule in his own country, but he is powerless to go out against others.
The Lord speaks of Himself as the King. He is the Lord of Hosts and there is no power on earth that can stand against the host of the Lord. The situation is desperate and the Egyptians are warned that they need to prepare themselves to go into captivity because Noph is going to become a waste. Their men were powerless against the enemy because the Lord had decreed that they would fall. They face the prospect of an army coming against them with axes to cut them down like wood. It does not matter how great they may appear to be, they will be unable to stand and will fall under the power of the king from the north.
The Lord warns that He is going to punish Pharaoh and all who put their trust in him. He offered hope to Judah and the Lord ensured that this came to nothing. Now, Pharaoh is going to learn that he cannot defy the Lord. The nation is under the judgement of the Lord, and the strength of Pharaoh will be brought to nothing before he can do anything to save the people. It may be that Pharaoh brings this on himself with his pride. It is certain that this is also a result of the fact that Judah trusted in him.  They thought that the arm of man could stand when the Lord said that they would fall. Pharaoh pays the price of trying to help such people. 
If there is judgement and if the nation that Israel trusted has proved to be helpless, there is a consolation. The people have refused the Lord, but the Lord will not cast off the people for ever. It may be that the nation whom the Lord has called for Himself are like their father, Jacob, who brought so much trouble on himself because he wanted to achieve what the Lord had promised in his own strength. They are still His people. Just as Jacob was transformed into Israel, a prince with God, so the nation will be transformed when the Lord determines. They will never achieve it by their efforts. They will never earn it by their own efforts to keep the law. The Lord will do a work on their behalf when they give up their own efforts. He will bring the people from afar. They may be scattered far further than Egypt or Babylon, ten of the tribes may be lost to the eye of men, nothing can prevent the Lord from accomplishing His purpose. They will return, they will know peace and rest, the Lord will save them such that no one can raise an anxious thought in their hearts. He will be watching over them while they are driven away and He will bring them back once they have suffered the chastisement that their sins merit.
Are we looking beyond the present to the assurance of the promise being fulfilled?

Memory Verse 'Fear thou not, O Jacob my servant, saith the LORD: for I am with thee; for I will make a full end of all the nations whither I have driven thee: but I will not make a full end of thee, but correct thee in measure; yet will I not leave thee wholly unpunished', Jer. 46.28
 April 21.	Jeremiah 47. 1-7
The Judgement of the Philistines.
Jeremiah now continues with the judgement of the Lord against the Philistines. These were the people who were in a direct route into the land of promise from Egypt. The Lord did not bring Israel that way because He did not want them to see war before He had prepared them for it. They were left at the death of Joshua to test the people and they were particular enemies of Samson and Saul in the days of Samuel until David overcame them. 
From this time, there is little mention of them except that they overcame some of Judah in the reign of Jehoram the son of Jehoshaphat until Uzziah warred against them and overcame them. They also took some of the cities from Ahaz when he led the people back into idolatry.
The prophecy comes before Pharaoh came up against Gaza and it warns that there will be an enemy from the north who will come like a flood against the Philistines and overthrow the land like a flood. The people will howl in their distress as the enemy comes with horses and chariots that will strike fear into their hearts. The fathers will be so weak in the face of the onslaught that they will not even think to look back to save their own children. It is a sad reflection on the character of these men that they do not appear to help their children. It is really a characteristic of the flesh in general. It may be that we are weak, but the child of God ought to show their love for others in the face of any onslaught. This is what the Lord desires. It is the example that the Lord set when He went out to meet His enemies as they came to arrest Him. He stood between them and His disciples and asked them to let the disciples go while He handed Himself over to them. 
The picture for the Philistines is one of complete destruction. There is none of them who is able to escape. They are spoiled from one end of the country to the other because the Lord has decreed that this is what should happen and none of their neighbours and former allies would stand with them to help.
Gaza is left like a bald man. This speaks of their boasting. The hairy man is a man who has every appearance of strength like Esau, but when the Lord judges, everything in which they boasted  is removed. Ashkelon finds that the valley is taken. They take to cutting themselves, probably in the same frenzy as the prophets of Baal in the days of Elijah and the effect is the same – it offers them no help. There is neither strength in them nor in their gods to deliver from the enemy when the Lord fights against them. 
The question is asked, How long will the sword of the Lord continue to bring destruction? This is followed by a call for it to return to the scabbard and rest. Here is the thinking of men as they try to avert the judgement. It is what we hear today when  the judgement of the Lord is pronounced. There are men who profess the name of Christ, but deny Him by their lives and their doctrines. These will be first to object to those who try to uphold the truth of God. They are the spiritual equivalent of the Philistines. They want the blessings of the gospel without bowing to the demands of God. The answer today is the same as it was then. The sword of the Lord cannot rest until the charge that the Lord gives has been executed.
Are we as ready to obey the Lord without stopping until the work is done?

Memory Verse 'How can it be quiet, seeing the LORD hath given it a charge against Ashkelon, and against the sea shore? there hath he appointed it', Jer. 47. 7
April 22.	Jeremiah 48. 1-13
The Judgement against Moab.
The Lord now pronounces His judgements against Moab. This nation had its origin in the incest of Lot's elder daughter and has demonstrated the same indulgence since its inception. As such, it is no surprise that it has come under the judgement of the Lord. The places that are named indicate that the whole land will be affected while the mention of Heshbon links the Ammonite with the destruction. If Moab was born in a way that went against natural affection, then the nation ends in a similar way as the brother is linked with the onslaught that it faces. Where it has been praised, it will be the object of enmity that has its intention to destroy the nation completely. The onslaught of the enemy is merciless. It ignores the tears of the people to such an extent that the children are left to cry out as the destruction takes place. The only hope for the people is to flee for their lives before the enemy comes and destroys them. The tears of the people are continuous and  loud as the call goes out to save their lives even if it means that they have to go into the wilderness for refuge.
The reason for the judgement is stated. They have trusted in their works and their treasures to provide them with safety. It appears that they have made it their business to compromise with any enemy so that they do not have to engage in battles which they are likely to lose. It is likely that their location means that there has been no great reason for them to become the object of an attack of the nature which they face now. They have probably managed to buy their safety in the face of any threat. The only country that might gain from such a conflict would be Israel and the Lord has told them not to fight with Moab because of their relationship as children of Lot.
The judgement reaches out to their idols as Chemosh is taken with their priests and princes. The spoilers come on every city and across every part of the land without any distinction because the Lord has decreed that the nation is to be destroyed. The only hope for the people is that they can escape as swiftly as if they flew from the place because there will not be any city that is left untouched by the devastation. The Lord commands that they must not hold back from the work. While we may wonder at this, we also need to see that Moab is a picture of the flesh at ease. As such, we can appreciate the picture that points us forward to the clear instruction in the New Testament to mortify the deeds of the flesh or to crucify the flesh with its lusts. It is far too easy for us to become accustomed to the comfort of a world that does not show open hostility. While we should not set out to stir the people up or to antagonise, it is equally clear that we must avoid the danger of compromise that the flesh will be quick to suggest. There may be ways to witness that legitimately avoid any conflict, for example personal witness rather than public proclamation, but it is important that we do not set aside the word of God to make our message acceptable in the world.
Moab has been left to face a life of ease which allowed him to enjoy his life without the need to fight for his existence. Sadly, this has been true in parts of the Western world especially for many years an the danger is that this may have lulled us into following the way of Moab rather than following the Lord from a true heart. The Lord warns that this is about to change and it will leave Moab in shame and confusion in the sane way as Israel has already been put to shame because of their reliance on the idolatry of Bethel.
Do obey the Lord immediately or wait for Him to force us into obedience?

Memory Verse 'Cursed be he that doeth the work of the LORD deceitfully, and cursed be he that keepeth back his sword from blood', Jer. 48. 10
April 23.	Jeremiah 48. 14-34
The Humiliation of Moab.
The Lord now expands on the plight of Moab. They boast in their strength, thinking that they are  ready to engage in battle with any who come against them. They do not realise that the Lord has decreed their destruction so they will be spoiled and the young men in whom they trust are simply going out to the slaughter. The Lord warned them to flee, but they chose to ignore His Word and suffer the consequences as they face calamity and affliction in quick time. Those who look on are left to bemoan his fall as what is strong and beautiful to their eyes is broken. Those who sat in pride and boasted of their resources in Dibon are left to face thirst because the enemy will come to spoil and to destroy their defences. Those in Areor are left to watch and to ask what is happening as the people flee for their lives. The message that Moab has been wasted spreads quickly. The language here reflects the message that the Lord gave through Isaiah around one hundred years earlier. They took no notice of the warning from Isaiah and now they face the consequences as the time comes for the warning to be fulfilled. Jeremiah lists the cities that fall under the hand of the enemy as he executes the judgement of the Lord. Whether near or far, there is no escape for those who have remained in the land that the Lord has given over to judgement. He set himself up against the Lord, he mocked the nation whom the Lord chose for himself, now he faces the same treatment as he was ready to give to the Lord's people. This is the way of the flesh. It will boast great things for itself, it will mock those who trust in the Lord. This was seen in Ishmael as he mocked the child of promise. It was seen as Moab refused to allow the children of Israel to pass through the land. He thought that he could defy the Lord and it failed. 
The Lord describes the state of Moab. He has no strength, he is like a man with a broken arm, he is as helpless as a drunken man because he set himself against the Lord. It is sad to see a man under the influence of drink and yet it is easy to see how those who trust in the flesh against the word of the Lord are no better than this. They may make a show, but the Lord looks on and laughs. Psalm 2 tells us that He does this with the nations who think that they can defy Him, this prophecy reminds us that the same is true for all. They have no way to stand when the Lord steps in to deal with their mockery.
The call goes out again for the people to leave their cities and to go to the rocks where they might be able to hide from the enemy. He is marked by pride, arrogance and anger. He does not think that he needs to be concern for the conflict that threatens. He consoles himself in the lies that he tells, which promote himself as the ultimate authority. It is sad to think how much of this is reflected it the world around us today. Moab should have listened and spared themselves the humiliation, but the world is heading for the same condemnation as it thinks that it can defy God and bring about its own deliverance. Jeremiah weeps for the nation, a reflection of the heart of the Lord Who wept over Jerusalem as He anticipated their destruction despite the fact that they would arrange for Him to be crucified.
The place that was marked by abundance and joy is swiftly transformed into a desolate place as the enemy takes away every vestige of glory and brings weeping in the face of complete destruction. 
Are we building for self or God, for time or eternity?

Memory Verse 'The horn of Moab is cut off, and his arm is broken, saith the LORD', Jer. 48. 25
April 24.	Jeremiah 48. 35-47.
The End of Moab.
The Lord pronounces the end of those who practise idolatry in Moab whether it be offering to idols or burning incense in the high places. He tells that the heart will sound a dirge like pipes because the riches in which the people boasted have all come to nothing. As we read this, it is sad to consider how many comparisons there are with the present day. Western society is based on the principle of people making as much as they can for themselves, it is centred around encouraging selfish thinking rather than consideration for others. Men are often measured by the wealth or their achievements rather than their character. The picture here is that all of this has been destroyed by the Lord and they need to humble themselves before they are broken by the enemy. The joy of their prosperity is turned into lamentation as they see their riches fly away. Instead of standing in pride as the people whom others honour, they are left to turn away in shame as someone who cannot even help himself. 
Once again, the parallel with the present day is only too apparent. While the call goes up to promote self and people are given every encouragement when they start, the attitude will change sharply as soon as they begin to progress beyond those who taught them. The help is displaced by sniping to expose every fault and to try to prevent them from advancing too far. This is the character of the flesh being allowed to dominate and to control our thinking.
When the Lord intervenes, the enemy will come like an eagle to reach into the land swiftly and powerfully. Every part of the land becomes a prey before they are able to prepare their defences. In place of the ease and comfort which the people enjoyed, there is pain and sorrow that compares with the woman who is giving birth to a child. In giving birth, there is always the prospect of joy that will follow, but for these there is no prospect other than complete destruction. This should touch our hearts as we  think of the world around us. It is hurrying on to judgement without mercy because it refuses the mercy of God that He offers to all in a day of salvation.
If the earlier verses had warned the people to flee for their lives, the Lord now warns that even this is futile. Those who see the terror of what the enemy threatens and run for their lives only fall into a pit. If they manage to escape from the pit, they find that there is a trap waiting to ensnare them. The Lord has determined that Moab shall fall and there is nothing that they can do to escape from this. This is something which we ought to consider because it is a fate which awaits the world when the wrath of God is seen. It may be that people whom we know will face times like these when we have been taken to heaven and the wrath of God comes in preparation for the return of the Lord to the earth.
When they find a place of apparent safety, fire will come out to devour them. There is not a place where they can hide from the enemy. Every corner of the land will be taken and the glory will be brought to nothing.
The Lord issues a woe against the people because they perish under His hand. The sons and daughters are taken captive. It is only as the chapter ends that the Lord gives some hope to the people. There will be a recovery in the latter times when the Lord has finished His work.
Is our trust in the Lord or the flesh?

Memory Verse 'For thus saith the LORD; Behold, he shall fly as an eagle, and shall spread his wings over Moab', Jer. 48. 40
April 25. 	Jeremiah  49. 1-11.
The Word Concerning the Ammon and Edom.
The Lord now moves on to consider Ammon and Edom. Like Moab, Ammon is the son of Lot, this time by his second daughter. They have taken advantage of the captivity of Israel to lay claim to the land of Gad. This is the land which the children of Israel took from the Amorites when they came out of Egypt. They offered to go through the land without any conflict, but the Amorites, led by Sihon then by Og, decided to come against Israel. The children of Ammon were the next country, but the Lord gave clear instruction not to go into battle with them. Sadly, when the men of Gad were taken captive, the Ammonites did not repay the kindness of the Lord.
The Lord now calls them to account for their action. The judgement is severe as the cities are left desolate and the women are burned. If they thought that they might take the land of Israel, the Lord will reverse their thoughts and they will lose their own land to Israel. It is a solemn reminder that the Lord has established the principle that we reap what we sow. They sowed the seeds of bitterness and conflict and they will fall in that way. Their king, their princes and their priests will all fall to the enemy. They may make a boast in the defences that the valleys appear to give them and in their treasures, but they will find that it is of no value when the Lord has decreed their judgement. They may ask, Who will come against me? The Lord answers them as He puts them in fear for their lives and drives them out of their places with no one to take pity on them. It is interesting to note however that the Lord does still show mercy. As with Moab, so with Ammon, there will be a remnant who come back from captivity. Humanly speaking, we might think that they had nothing to commend them, but the Lord takes note of them. It may be that the righteousness of Lot is the key to their deliverance. There is no evidence of anything else in their history for the Lord to show mercy to them, but it reminds us of the influence that we may have on others even when we are weak in ourselves.
The Lord now turns to Edom and charges them with a lack of wisdom. Obadiah suggests that this may be because they  are happy to help in the destruction of Jerusalem. As we put the two prophecies together, it appears that the Lord holds them to account for the fact that they were prepared to help the Chaldeans. The suggestion here is that this only served to draw them into the line of the Chaldeans. This is a weakness of the flesh. It wants to have something that it does not own for itself. As soon as the opportunity presents itself, it is ready to act without giving thought to all the consequences. This would explain the reason for the charge of folly which the Lord issues at the start of His condemnation. He tells them to flee because He is about to visit them and, when He does, it will be far worse than they anticipate. He contrasts it with those who gather grapes. They would come and take the best fruit, leaving some to be gathered by the poor who would glean after the harvest is complete. Even thieves would take what they wanted and leave the rest. When the enemy comes against Edom, they will take everything in their path without mercy. They will search out the hiding places so that the people are left with nowhere to hide from him. The only people who will escape are the very people that Edom despises: the orphans and widows.
Are we prepared to obey the Lord and to seek His glory?
 
Memory Verse 'Behold, I will bring a fear upon thee, saith the Lord GOD of hosts, from all those that be about thee; and ye shall be driven out every man right forth; and none shall gather up him that wandereth', Jer. 49. 5
April 26.	Jeremiah 49. 12-22.
The End of Edom.
These verses continue with the judgement of the Lord against Edom. They have ensured that some who ought not to have come under the judgement of the Lord have suffered and now they hope to go unpunished. They acted when they thought that they could not be overcome, but now they face the prospect that they will suffer because the Lord is able to accomplish His purpose despite the power or the defences that men have at their disposal.
The Lord starts with Bozrah, the capital of the country. This is where the Lord will begin His judgement in a coming day as He returns to the earth. It may be that the people have set out to defy the Lord and what He has purposed, they will learn that this cannot happen.
The Lord sends out an ambassador to call together the nations against Edom so that the country which things that it can use its natural defences to promote its own ends will learn that the Lord can make it into a place that is small and despised. While this is true nationally, the principle is equally true in individual lives. Where men think that they can use proud, carnal means to accomplish their own agenda, they will find that the Lord can ring them to nothing. It is the fulfilment of the words of Solomon, 'Pride goeth before destruction and an haughty spirit before a fall', Prov. 16. 18. 
The Lord highlights the folly of Edom. The nation has deceived itself into believing its own propaganda. The Lord sees a violent outlook and pride combining because they live in the rocks and they think that they can do as they please without anyone being able to defy them. The only Person Who can claim this power of the Lord Himself. They could lift themselves up to the most secure place possible, pictured in the nest of the eagle, but it will be of no value when the Lord decides to act. While they may think that there is no power to answer them, they will learn that they are nothing. They will face a judgement that leaves their cities as desolate as Sodom and Gomorrah, so that no one will live in them.
The Lord tells of a time when Edom thinks that they can attack the people of the Lord with no opposition but they will be forced to learn that the Lord will defend His people. Edom in his pride thinks that he is too strong for the people, but he is left to flee for his life as the Lord raises up a man to stand on His behalf. The pride that assumes they cannot fail in their objective leads to the destruction as they find themselves exposed because the Lord fights against them. Where they thought that they could overcome with ease, they will be drawn out by the least of those whom they thought to take and this will leave them exposed so that their dwellings are destroyed. It will be so severe and sudden that the earth will start to wonder what is happening. While this may have had a partial fulfilment in the time of Jeremiah, the details appear to link with the final judgement that Isaiah records in chapter 63 of his prophecy when the lord returns to the earth. It will be the start of a time when the world sees the power of God manifest and learns that no one can defy Him. If Edom thinks to raise himself up to great heights, the Lord will show that He can still come down on Him and fulfil His word. The city will be taken with fear and there will be no escape.
Are we prepared to put aside pride and seek the Lord?

Memory Verse 'Thy terribleness hath deceived thee, and the pride of thine heart, O thou that dwellest in the clefts of the rock, that holdest the height of the hill: though thou shouldest make thy nest as high as the eagle, I will bring thee down from thence, saith the LORD', Jer. 49. 16
April 27.	Jeremiah 49. 23-39
Damascus, Kedar, Hazor, Elam
The Lord now moves on to consider four more enemies of the nation of Israel before His final pronouncements against Babylon. The first of the four enemies to be considered is Damascus and the surrounding cities of the Syrians. These have been an enemy of the people from the days of David. They are now called to account by the Lord and they are astonished and faint as they hear the news of what is coming. It may be that this is a direct reference to what has happened to Edom. If such a nation could fall in the way that has been described in the earlier verses, then they are completely without defence. There is no hope. It is little wonder that we read of fainting, fleeing anguish and sorrow. The city which might have been considered a place of joy has become a place of fear where the young men and men of war fall in the streets and a fire burns that consumes the king.
The next to fall are Kedar and Hazor. The Lord warns that Nebuchadnezzar is going to consume them. He instructs him to go against Kedar and spoil them. He is to take away their tents and their flocks. The Chaldeans will come to take curtains, vessels and camels such that a cry of fear is raised on every side. There is no escape. It is likely that these were people who might have escaped in the past because they had no fixed dwelling so they were not easily traced. The cry goes out for the men of Hazor to go deep into the desert because of the intention that Nebuchadnezzar has to take them. They are a wealthy nation who do not have any permanent place because they are in an isolated place which does not attract attention under most circumstances. Nebuchadnezzar is going to undertake a purge that will go beyond his predecessors. This is a sign of the times of the Gentiles. There will be kingdoms raised up who will take control of large portions of the known world. It will go beyond the earlier days when the rulers were content with a more localised reign. As a result, Hazor is left for those creatures who would not live in places where men are found.
The final warning comes against Elam. We are told that this came at the start of the reign of Zedekiah and it appears to be the most devastating of the scourges that comes on these lands. The Lord is going to break Elam from their strongest powers. He will bring them under attack from four sides and scatter them in every direction. Elam was one of the sons of Shem and he appears to have asserted rule over a wider area than most. Elam is the country of Chedorlaomer, one of the first kings to be mentioned in Scripture.  His nation has continued to this time, even if its power never reached the same proportions in later years. It may be that the lesson here is that the Lord remembers their conduct. It is clear that they think to take advantage of the downfall of Judah and Israel, but the Lord has other ideas. He decrees that they will fall before Judah.
The character of their fall is one of weakness and fear. They have no defence and they become a prey for those who set out to destroy them. The Lord will set His throne in the land and reach out from their to complete the work of judgement. 
There is a note of mercy for the people. Their captivity will not be final. As with some of the others, the Lord will restore the nation in later times. The judgement of the Lord is always right. There are those who fall under His hand, but there are also those who receive mercy after the time of judgement is complete.
Do we acknowledge the power of our Lord in every detail, and rest on His promises?

Memory Verse 'But it shall come to pass in the latter days, that I will bring again the captivity of Elam, saith the LORD', Jer. 49. 39
April 28.	Jeremiah 50. 1-7.
The Word against Babylon.
The Lord now turns His attention to Babylon. This is the city that had its origins in the time of Nimrod and has always been associated with those who are at enmity with the Lord. 
The cry goes up for a declaration to be made and to be published across all nations that Babylon has been taken. There is a clear parallel here with the cry that goes up as recorded in Revelation chapter 18 and it is likely that the two passages refer to the same time ultimately although the prophecy here has an earlier, partial fulfilment when Babylon falls to the army of the the Medes. It is one of many examples where the Lord prophesies some event that will be seen in measure at one time, but that will have a complete fulfilment in a future day. The earlier chapters have highlighted the way in which the Chaldeans overthrew the nations of their day with violence and no mercy. Habakkuk will highlight this when he asks why the Lord would choose such a nation to judge those who are, to all appearances, more righteous than them. He has to learn the need to view events from the perspective of God, not men. There are at least two aspects to this. The Lord uses Babylon to accomplish His purpose at that time because others have been set aside for their refusal of the word of the Lord. This was true of Judah, it was true of some of the surrounding nations who had been quick to rise up against Israel and Judah when the opportunity arose. As such, they had opened themselves to the judgement of the Lord. The second aspect is that the Lord has decreed the end of the Chaldeans. Isaiah records the judgement of Babylon in chapter 14 of his prophecy, before the nation had even risen to prominence. This is a principle of the way in which God works. He raises up and puts down kingdoms as He chooses and there is nothing that they can do to prevent this. When Babylon's time comes, the nation comes up against it and it is broken in the same way as it came against other nations and broke them. For all its supposed might, it is as helpless as any other nation when the Lord determines that its time has come.
The result of the judgement that falls is that they will unite with the children of Judah to seek the Lord They will come in genuine contrition, weeping as they recognise the reality of their plight. This is not a superficial act, it is a work of God that has touched their hearts and drawn them to Himself. It is a reminder to us that the Lord is always looking for those who will repent and seek His face. It does not matter how sinful the people may have been, there is mercy with the Lord for any who come in repentance. They have a genuine desire to enter into a perpetual covenant that will not fail. This is something that appears to look forward to the time when the Lord returns. There is a clear link with the cry that is recorded in Revelation chapter 18 when the Lord calls for His people to separate themselves from the city that is about to fall. Those who heed the cry will be among the number who enter into the kingdom of the Lord when He judges the nations at His coming as recorded in Matthew chapter 25.
The Lord records how His people have been left without true shepherds to care for them, so they have wandered aimlessly and their enemies have thought that they are doing the work of the Lord as they fight against them.
Do we promote fellowship with the Lord or discord among His people?

Memory Verse 'They shall ask the way to Zion with their faces thitherward, saying, Come, and let us join ourselves to the LORD in a perpetual covenant that shall not be forgotten', Jer. 50. 5
April 29.	Jeremiah 50. 8-16.
The Judgement on Babylon.
The cry goes up for the people to move out of Babylon, even if it means that they have to be like the goats who range across the hills with no certain place to stay. There is every reason to believe that this will be true for the believer in those days when the beast expects people to buy or sell under his control. Even for those who are ale to provide for the outcasts, there will be a great cost. This is why the Lord speaks of them as doing good for Him because they did it for one of His people.
A confederation from the north will come up against Babylon and will besiege her. They will fire their arrows with such accuracy that none will miss their mark. This would not be easy to conceive in the days of Jeremiah, but it is much easier to comprehend today although there are still mistakes. We have no reason to doubt that this will be fulfilled in a coming day as the power of Babylon is brought to nothing just before the Lord returns. The timing may well be such that, even if the beast heads up the final empire, he will escape from men only to fall into the hands of the Lord Himself.
The overthrow of the Chaldeans will be so great that there will be enough for all who come against her to fill themselves with what they take. This was certainly true in the days of Darius and Cyrus when the city was overthrown. They showed no mercy and left nothing to remind people of the glory that had once belonged to the city. The reason is that they took advantage of the word of the Lord to increase their own glory. They were the scourge to come up against the nation of Judah, but they went beyond what the Lord intended. He allowed them to prosper as far as they could see, but He holds them to account. There is no reason to doubt that this will be fulfilled in a coming day when they make a covenant, then break it and think to overthrow the city of Jerusalem and the people of God. The Lord will call them to account and they will fall in a way that leaves them to an open shame. The place that set itself up as the focus of the earth becomes a complete desolation. One word is not enough to describe the downfall and shame of the city. It will be left as a reminder to all who look at the place of what the Lord will do to those who defy Him. Instead of nations bowing to the power of Babylon, they will mock it for its utter helplessness. Sadly, it may well be that there will be those who fail to appreciate that they have no more standing than Babylon. Apart from new birth, there is no basis of acceptance in the sight of God.  Over the years of the rule of Christ, there will be an increasing rebellion that will be ready to heed when the devil is released from the pit. These will quickly learn that they are helpless against the power of the Lord. He has left them as a final evidence that His dealings were not unjust, that man would never reform himself.
The cry goes up for the army to set itself against the city and not to spare it. It will fall from the foundation upwards. This is not a city which is left to stand as any form of reminder of past glory. There will be nothing to remind the people of what Babylon was. The Lord will ensure that judgement is complete. The people who have become associated with the city, possibly like Judah in captivity, will flee back to their own lands in fear of what is coming on them.
Are we prepared to leave all things in His hands?

Memory Verse 'Therefore thus saith the LORD of hosts, the God of Israel; Behold, I will punish the king of Babylon and his land, as I have punished the king of Assyria', Jer. 50. 18
April 30.	Jeremiah 50. 17-34.
The Deliverance of Israel.
The Lord now links the destruction of Babylon with the restoration of Israel. He gives the demise of the king of Assyria as the confirmation that He is able to perform this. The fact that the king of Assyria was punished by the Lord when he went beyond the word of the Lord is a warning to Babylon that they cannot defy Him. The reference to Israel rather than Judah indicates this is still a future event, a fact that is emphasised by the mention of Ephraim and Gilead. While there was a partial restoration for Judah under Cyrus, king of Persia, this did not match the details that we read here. Certainly, Babylon was taken and the Chaldean empire was brought down, but there was no restoration for Israel as a whole and certainly not for Ephraim and Gilead. The New testament indicates that there is a future for Babylon which will lead to the fulfilment of what the Lord has decreed.
If Babylon is to be brought down, there is a future for Israel that is better than they could imagine. The Lord tells us that the sins of the nation will be completely put away. Men may seek to find an accusation that they could bring against the people, but there is nothing that could be raised. This points forward to the time when they will be restored under the new covenant of which Jeremiah has already written in chapter 31 and which Ezekiel describes in chapter 36 of his prophecy. The truth here is the same truth as we understand today in the gospel of Christ because the foundation is identical. The difference is in the result that comes. Today, we have the prospect of a heavenly inheritance which the Lord foretold just before He went to the cross, John 14. 1-3. In the time of Israel's restoration, the inheritance will be physical and earthy as Ezekiel describes in detail at the end of his prophecy. Both companies will enjoy a complete pardon as sin is put away in virtue of the work of Christ.
The warning sounds for Babylon that they will fall as a prey to the snare that the Lord sets. They have fought against Him and He will not concede. He opens His armoury and they are unable to answer. Their destruction is complete, starting from the furthest edges of the land and reaching to her stores until there is nothing left for her. It is a time of unmitigated woe as the Lord visits and the news comes to the land of Israel. There is a recognition that He has taken vengeance on the people who thought that they could do as they please with His people. The Lord exacts vengeance in a way that mirrors their actions. This is not bitter hatred, but a measured response to the evil of men. Sadly, men today think that evil can be ignored, they fail to understand the holiness of the Lord. 
As the judgement is described, it is apparent that no one can escape. The young men in their vigour and the men of war with their skill are all a prey to those who undertake the Lord's work. The proud who set themselves up will be left to stumble and fall in complete weakness. They will be left to the shame of falling without being taken by the enemy. It is shame enough to be defeated, but they will not engage in battle when they fall.
The reason is simple: when they took the people captive, they refused to give any liberty to them. They held them and would not show mercy. Now, they are called to answer to the Lord and He pleads the cause of the oppressed. They are discomforted before Him.
Have we learned the Lord can never fail to fulfil His Word?

Memory Verse 'Their Redeemer is strong; the LORD of hosts is his name: he shall throughly plead their cause, that he may give rest to the land, and disquiet the inhabitants of Babylon', Jer. 50. 34

May 1.	Jeremiah 50. 35-46
The Sword against Babylon
The Lord now tells about the sword that is coming against the Chaldeans. He speaks of the city, their standing and their character. Every aspect of Babylon has incurred the wrath of God. The city tells of the pride of men who have set themselves up as if they could defy any power. Princes and wise men tell of the standing of men who boast in their power or their wisdom. Liars tells of the character of such men. Mighty men speaks of their prowess. They make a boast of all their achievements, but it will be brought to nothing. If the record in the book of Revelation is literal, it is in one hour. While this may be figurative, it still has the idea of a destruction which is quickly executed.
The judgement reaches beyond the leaders of the people. Horses and strangers to the city will fall along with all their treasures. The water which provided a natural defence will be dried up so that the enemy can come into the city. The reason is that it is a land that has given itself to idolatry. This reminds us that the Lord will use the very things in which men boast as the means of their downfall. It is sad to reflect on how often this is true for the child of God as well. The men of God throughout the Scriptures almost invariably fail in their strongest points. Abraham was a man of faith, but his faith faltered and Ishmael was born. Moses was a meek man, but he was roused against the people. Every one of us needs to take heed to ourselves because we are all prone to failure. The place which was the centre for the world in its day of glory becomes a place for wild beasts and owls, where no man lives. The destruction is on the same scale as Sodom and Gomorrah.
The enemy will come from the north as a great nation with many kings. They will come with an ordered army that is cruel and merciless. There will be a noise that strikes terror into those who hear it. They will come against Babylon with single-minded determination to destroy the city. The news of their coming will bring fear to the heart of the the king of Babylon, he will tremble at the threat and become helpless. This appears to have the same destruction as John describes in view, however it is notable that similar words are used of Belshazzar. While the time may be different, the effect is the same because the Lord has decreed that the city will fall and no one can stand against the word of the Lord.
The enemy will come up from Jordan to the place where the strong people live. It should have been impossible to defeat them, but the Lord is in control. Even their enemies will be surprised as they see them flee for their lives. There is no one who wants to be set over them at that time. They will be like sheep who follow aimlessly. They will follow the lead of the weakest of their number because the Lord has taken counsel to overthrow the city and nothing can prevent this. We are told again about the desolation of the city. The Lord wants the people to understand what is coming.
When the news comes, the whole earth is moved. It is likely that the repetition that we have seen in the description is repeated by the men of the world as the news goes from one to another and they question whether it could really be true. It is impossible to comprehend.
Do we recognise that this world is never a friend of God?

Memory Verse 'Therefore hear ye the counsel of the LORD, that he hath taken against Babylon; and his purposes, that he hath purposed against the land of the Chaldeans: Surely the least of the flock shall draw them out: surely he shall make their habitation desolate with them', Jer. 50. 45
May 2.	Jeremiah 51. 1-14.
The Flight from Babylon.
The Lord continues with a warning that He will raise up an attack that will come like a strong wind against the city of Babylon. It will be fanned until the land is emptied as the armies gather round to shoot arrows into the city so that all the young men and the army is destroyed. The people will fall in the land and be cut down in the street.
The reason for this is that the Lord has not forgotten His people. It may be that He has given them into the hand of the enemy because of their iniquity, but He cannot forget His covenant. He is their God and He is the Lord of Hosts. These two titles tell us why He must fulfil His promise. If He fails, it suggests that He is not able to do what He says. This can never be true of the One Who is God of hosts.
The cry goes out again for the people to flee out of Babylon. The judgement is coming. There are people there who will be in danger because they are in the wrong place at the wrong time. This is the opportunity for them to escape before they fall as a prey to the army that has come against the city, not against those who are held there. This is the time when the Lord is taking vengeance against the people who went beyond His decree. He raised them up to be the means through which He would administer His cup of wrath in the world. The nations have drunk, so that they cannot make an informed choice. Now, Babylon must answer for their actions. There is a final opportunity to cry out for mercy and to receive the balm for her injury. Even as the Lord executes judgement, He still offers mercy. As always, judgement is the last resort even if, sadly, it is seldom averted.
There are some who wanted to heal. They could see where the city was going and they tried to turn her away from the path to destruction, but she would not listen. For such, the only option now is to escape before they fall under the wrath that comes on the city. When we read of the terror that marks the last days, it is remarkable that the Lord still preserves a witness to His name in the place that comes under His judgement. They have learned the righteousness of the Lord, they know that Zion is the place where the Lord will display His glory. They choose to separate themselves from the city that is under Divine judgement and to associate themselves with the place that the Lord has chosen for Himself.
The call goes out for the army to prepare itself. The Lord has raised up the people who will overthrow the city. They can set the watches and the standard on the wall, but the Lord will break through their defences. We see this in the days of Daniel when Darius the Mede came and took the city in the very night that Belshazzar, acting as regent for his father, defied the Lord by drinking from the vessels that came from the house of the Lord. It will be true again when the Man of sin sets himself up as a god in the temple. It may be that the city is set in a place that is naturally guarded from attack. It may be that it has such abundance that many throughout the world depend on it for their livelihood. None of this will be of any value when the Lord speaks against it. He has said that the enemy will come in like caterpillars to take the city and there is no defence that the city can raise that will defy the word of the Lord. The greatest confidence of the child of God is the greatest terror for those who defy Him.
Do we rest in the confidence that our Lord never fails in what He says?

Memory Verse 'Set up the standard upon the walls of Babylon, make the watch strong, set up the watchmen, prepare the ambushes: for the LORD hath both devised and done that which he spake against the inhabitants of Babylon', Jer. 51. 12
May 3.	Jeremiah 51. 15-26.
The Supremacy of the Lord.
The Lord silences the arguments of men. He has detailed His complaint about Babylon and the way in which men have turned to idols. Now, He contrasts Himself with the idols that men trust. 
Firstly, He is the Creator and Sustainer of all thing. The earth, the world and the universe was all established by Him alone. He controls the weather and, while it may follow certain principles that can be understood in part by observation, He alone can direct it and tell what it will do without question.
In comparison to the Lord God, men are no more than beasts in their knowledge. The best that they can produce will only shame the maker because it is a dead and deceptive image. It cannot breathe, far less give breath to others. It is powerless in any time of visitation.
By contrast, the Lord has made everything that can be seen and He has chosen Israel to be the recipient of the  inheritance that He has given. Israel will be the nation through which the Lord will assert His rule over the nations and kingdoms of the earth. There is no power that can raise itself against the people of the Lord. The horses and chariots are helpless, as are any people who might try to defy the Lord.  This is a message which we need to take to heart because it reminds us that we are under the authority of the Sovereign power for all creation. While we are not engaged in a conflict of the nature that Israel would enter, we face enemies that are far greater than the armies of men. The assurance with which we can go forward is that our Lord is greater than the whole array of demonic forces. If the Lord can overthrow the powers of men, He is equally able to overthrow the hosts of darkness as long as we go forward in His strength.
Once again, the Lord reiterates the promise that He will give a recompense to the armies of Babylon. They have been guilty of treating the people of the Lord with utter contempt and malice. It is hard to imagine the evil of such men as they came against the people when the Lord called them to be His agents. The time has now come for them to receive the wrath that they have stored up by their actions. 
There is no doubt that the same principle will be seen in a future day. If Babylon reigned supreme at the start of the times of the Gentiles, we understand from Revelation that it will claim a similar position at the end. It appears that the nation will follow the same path as the earlier manifestation and it is equally apparent that the Lord will allow their enemies to overthrow them when He has allowed them to accomplish the purpose which He has for them in that day. The image that Nebuchadnezzar saw as recorded in Daniel chapter 2 will be seen. Babylon may be like a destroying mountain that sets out to destroy the whole earth and to bring it into subjection. In all probability the man of sin will use it to establish his rule, but the Lord will rise up and set it aside without any effort. Babylon may appear like a destroying mountain, but the Lord will prove to be the stone that destroys the mountain and  sets up an everlasting kingdom which no power of man, demon or the devil will be able to defy.
Are we trusting in the Lord, ready for His work, submissive to His will?

Memory Verse 'The portion of Jacob is not like them; for he is the former of all things: and Israel is the rod of his inheritance: the LORD of hosts is his name', Jer. 51. 19
May 4.	Jeremiah 51. 27-46.
The Nations Gathered.
The Lord now issues a call for the nations to gather against Babylon. This was fulfilled in measure when the city fell the days of Belshazzar, but it is likely that there will be a complete fulfilment in the coming day when the man who exalts himself above all that have gone before will be called to account by the Lord. The Lord uses the nations to execute His  judgement against the city. The surrounding nations will appoint a captain to lead an army that is like caterpillars and the Medes will join with them. The Chaldeans will tremble with sorrow because the Lord will accomplish His purpose. The land will be left as a complete desolation. The terror is such that the mighty men hide in their strongholds for fear of the enemy. Their strength disappears, the homes are destroyed and the bars are broken. A city that was the finest example of man's defences has become an open prey to the enemy. This is the power of the Lord at work and there is no power in the whole of creation that can defy it.
As the city falls, the messengers take the news to the king in haste. When the city fell in the days of Belshazzar, he was only acting as a regent for his father who was away in battle. In the coming day, it appears that the man of sin will be engaged in the attempt to overthrow Jerusalem, possibly even to the extent that he has overcome the two witnesses who defied him for forty-two months and taken the temple in an act of defiance against their God. If this is so, it is little wonder that such an act is answered with the Lord engineering the overthrow of his city. The man of sin sets himself up in the temple in defiance of God, only to learn that his power has been broken. The enemy may devour, crush and humiliate, but the Lord watches and brings his actions back on his own head. He pleads for His own and the city that defied Him is left to face desolation. The place that was a centre for the whole world becomes the dwelling place of beasts that have no part with other creatures.
The people may call feasts to celebrate as they think to gain victory after victory, but they are left as drunken men who have no defence and no strength to oppose the enemy. They are like lambs to the slaughter. It is interesting that Jeremiah should use the same picture as Isaiah uses for the Lord. When our Lord went to His death, He willing went out to suffer on behalf of others. When Babylon falls, it will be equally helpless in the eyes of men, but it will be totally unwilling. The Lord may have been crucified in weakness as far as men were concerned, but it was the prelude to the greatest triumph in history. Babylon will fall in abject weakness to a destruction that will never be reversed. As Jeremiah continues the picture, he speaks of the sea coming up against the city. There is a similar picture in Tyre and the lesson is simple. The Lord will use the very thing that men boast as their greatest defence as the weapon of His destruction. We have seen a warning of this in the tsunami. We often read of devastation that comes as sea defences are breached. This will be the ultimate fulfilment of such warnings. Men see the devastation and plan how they might be able to prepare for something similar. The word of God warns that this is an act of defiance and He will not be stopped from fulfilling His purpose. Once again, the Lord sends the warning to His people to leave the city because it is marked for destruction.
Are we prepared to wait for the Lord to act in His time?

Memory Verse 'Therefore thus saith the LORD; Behold, I will plead thy cause, and take vengeance for thee; and I will dry up her sea, and make her springs dry', Jer. 51. 36
May 5.	Jeremiah 51. 47-64.
The End of Babylon.
The Lord now completes His description of the judgement of Babylon. It is notable that this is the last word that Jeremiah speaks before he describes the captivity of Judah. As so often happens, the Lord tells His people the end of their plight before He takes them into the trial. Sadly, like Judah, we are often so occupied with the immediate circumstances that we fail to grasp the promise of deliverance. The Lord tells of the song that will rise in heaven and earth as Babylon falls. This is echoed in Revelation chapter 19 when we hear the courts of heaven resound with 'Alleluia'.
The Lord tells those who have escaped from the word to flee towards Jerusalem. This is a message for the remnant who have been held in Babylon. To the eyes of men just a little earlier, Jerusalem was the place that was about to fall but the Lord reverses the thoughts of men. He turns their schemes on their head. The people who thought to destroy Jerusalem are themselves destroyed while the city is about to be delivered with a great deliverance because it is the place where the Lord has chosen to set His name. Once again, there is an echo of the sufferings of the Lord in the cry of those who flee. Psalm 69 records the words of the Lord, Shame hath covered My face. Now, the same lament is raised by the remnant who flee from Babylon. They are going to the place of security because their Messiah has taken the shame and reproach which should have been theirs. This is true for every believer even if our circumstances are not as severe as those through which these saints will pass.
As the Lord issues the warning to Babylon that there is no escape. He uses language similar to that of the men who built the tower of Babel to describe their efforts. It reminds us that the heart of man has not changed over the centuries. The last days before the Lord returns will be marked by the same character as the days that so swiftly followed the flood. Men will not learn the lesson that he cannot defy the Lord God. Even as she falls, they still make a vain attempt to avoid the disaster. It is like a tsunami, a fire and a city overrun by spoilers all at the same time. The mighty men are powerless because their weapons break. The princes, wise men and captains are drunken so that they sleep through all that is happening, only waking to realise that they have passed into eternity. The walls are burned and the people are left to weary themselves in their efforts to stop it.
As Jeremiah concludes his vision, he writes it for one of the princes, Seraiah the son of Neriah the son of Maaseiah to take into Babylon when he goes down in the fourth year of Zedekiah. He will see the city in all its glory and pomp and he has to read the words that Jeremiah has written. We do not know anything about this man. There are several men named Seraiah, but none of them appear to match this man. He appears to be the brother of Baruch and his grandfather may have been one of the priests involved in the repair of the house of the Lord under Josiah. This is not an easy task. He is placing himself into a position that opens himself to the accusation of treason against the king of Babylon. It says much for him that he is prepared to obey the word of the Lord even in such a situation. Once he has fulfilled his task, he throws the book wrapped with a stone into the river as an indication of how Babylon will fall.
Let us rejoice in the certainty that our Lord can never fail to fulfil His word.

Memory Verse 'Though Babylon should mount up to heaven, and though she should fortify the height of her strength, yet from me shall spoilers come unto her, saith the LORD', Jer. 51. 53
May 6	Jeremiah 52. 1-14.
Jerusalem Taken.
Jeremiah now records the end of Zedekiah. He starts with the account of when Zedekiah first took the throne of Judah at twenty-one years of age and that he reigned for eleven years. He followed the example of Jehioakim, his brother, by doing evil in the sight of the Lord. He continued with eleven years of rebellion against the king of Babylon who had set him on the throne. It is sad to see the stubbornness of a king when they are independent of other powers, it is far worse to see a man like Zedekiah who refuses to accept his place.
For eighteen months, Nebuchadnezzar surrounds the city in a show of strength that defies Zedekiah and leaves him without any answer. Finally, there is no bread left in the city and the city is broken up so the men of war attempt to flee by night through the gate that was found near the king's garden. They set out across the plain despite the army of the Chaldeans surrounding them. It is likely that their hope was that the darkness would cover them so that they were not seen, but this proved to be a vain hope as Jeremiah had already told Zedekiah that it would be. Here we are reminded of the character of man in the flesh. We would have to think that there were still women and children left in the city apart from any who were either too old or unfit to fight in the army. Sadly, the flesh only thinks about itself and it will set aside those who are not strong as worthless. This is an attitude that is encouraged by the teachings of men although the truth is probably that the teachings find their appeal because they reflect the ideas of men by nature.
The Chaldeans chase the king and take him in the plains of Jericho, scattering the army. Their attempt to escape did not last long as it is only a short distance from Jerusalem when they were taken. It is a downhill course, dropping by around half a mile in about eighteen miles, so it would be relatively easy to travel.
Zedekiah is captured and brought to Nebuchadnezzar for him to pass judgement. It is at this time that we learn the full effect of his refusal to listen to the Lord. His sons and his princes are killed in his sight. These are the men who might have persuaded him to listen, but they appear to have been too intent on maintaining their standing. It is a clear example of the teaching of the Lord that those who seek to save their lives will lose them, but those who are prepared to lose them will save them. While the Lord has eternity in view, he does leave historical reminders to point in the right direction. After seeing his sons and princes put to death, Nebuchadnezzar orders that Zedekiah's eyes are taken and he is led as a captive into Babylon where he would remain in prison until his death. It is both fitting and tragic that Zedekiah should end his days in this way. He was afraid to go out to Nebuchadnezzar in case those who had gone into captivity earlier would mock him. We have to wonder how much more humiliating it would be for him to be led as a blind man into the city where he would remain a captive. Once again, the lesson in the Gospel is clear. The lake of fire will be filled with people who were afraid of turning to Christ because of others.
A month later, the city is taken, the houses are burned with fire and the walls are pulled down.
Are our hearts moved in love and pity to those around us?

Memory Verse 'For through the anger of the LORD it came to pass in Jerusalem and Judah, till he had cast them out from his presence, that Zedekiah rebelled against the king of Babylon', Jer. 52. 3
May 7.	Jeremiah 52. 15-34.
Judgement and Mercy.
Nebuzaradan is left to oversee the administration of the land after the fall of the city. He takes some of the poor as captives along with the rest of the people and those who went out to the king. The first show of mercy is that some of the poor are left to tend the vines.
Jeremiah now describes the way in which the vessels from the house of the Lord were taken. This includes the pillars of the house, the bases and the sea along with all the vessels of brass. In addition, they took the basins, firepans, bowls, lampstands, spoons and cups of gold or silver. The weight of brass was such that it could not be measured. This is a solemn reminder of the provision that the Lord had made. The brass would speak of righteousness and it suggests that there was provision as far as the mind of the Lord was concerned for unlimited righteousness, but the people had refused it. This is a picture for us of the glorious message of the gospel. God offers righteousness to all. Romans chapter three verse 21 makes it clear that there is no shortfall in the value of the work of Christ in this respect. The righteousness of God is on offer to all but it is only enjoyed by those who believe. Let us never doubt the grace and mercy of God, but let us never forget that there is the sad possibility that we can neglect that mercy and miss the opportunity to be justified. Jeremiah singles out the pillars for particular mention as far as the brass is concerned. This may be a reminder that the righteousness of God is something that should be the foundation of every aspect of our work, service and worship.
Jeremiah now records the officers who are taken. There are the two chief priests, three door keepers, the overseer for the men of war, seven of the king's companions, the principal scribe and sixty men of the land who were found in the city. These are brought to the king at Riblah where they are put to death. They are probably the princes of whom Jeremiah has spoken previously.
Jeremiah now records the sequence of the captivity of the Jews under Nebuchadnezzar. He does not include those who went initially in the first year when Daniel and his three companions were taken. He starts with the three thousand and twenty-three captives in the seventh year of his reign which would have been when Jehoiachin went out voluntarily to him. The next group are the eight hundred and thirty-two who went into captivity as the city was taken. The final group are seven hundred and forty-five who were taken five years later, probably those who went down into Egypt in an attempt to escape from the Chaldeans despite being told by Jeremiah that the place of safety was the land where they had been left. What is notable is that almost three-quarters of those who went into captivity did so on the first occasion that Jeremiah records. These listened to the word of the Lord and preserved their lives. The full extent of this is seen in the fact that after thirty-seven years in captivity, Evilmerodach brings Jehoiachin out of prison and gives him a place of honour among the kings who were found in in Babylon at that time. As we consider this, we are forced to ask the obvious question as to whether Zedekiah would not have received a similar honour if he had heeded the word of the Lord. It underlines the principle that simple obedience is always best, even if it appears to be weak or illogical.
Do we understand that the Lord can reward even in the most difficult times?

Memory Verse 'And for his diet, there was a continual diet given him of the king of Babylon, every day a portion until the day of his death, all the days of his life', Jer. 52. 34
May 8.	Lamentations 1. 1-11.
The Solitary City.
This book is the lament that Jeremiah raises for the city and people when he sees them go into captivity. It highlights the tragedy of all that fell on them as the Chaldeans took them captive.
The lament starts with an empty city when it was once full of people. This highlights the contrast between what the Lord desires for His people and what they will become when they go forward in their own strength. While it is a true record of the historical events, it has much to teach us as the children of God today. The first lesson is that the Lord desires a place that prospers because He is known to be at home among His people. 
The second aspect is that the city was once one which the nations feared, but it is now only a tributary of another nation. Once again, the lesson is clear for the people of God in every age. It is a direct consequence of the previous lesson. If the Lord is among His people, they will be able to withstand attacks from any enemy and they will attract all those who seek the glory of the Lord. If He is not recognised and honoured, then they are powerless against even the weakest of their enemies. 
The consequence of this is seen in the tears that flow. There is no one to comfort her, She has looked to men instead of looking to the Lord and they have forsaken her or failed her. The Psalmist warned that the help of man is vain. The Lord warned through His prophets. The people refused to listen. Instead of standing in the strength of the Lord, the people have gone into captivity, slaves of the powers that they would have overcome and did overcome in earlier years. There is no rest because they are the subject of persecution from the people who should have been subject to them. There is no one to come up for the feasts of the Lord. For centuries, they came, but it was only an outward show. Now, they cannot come because the Lord has acted to judge their sin. 
The enemies prosper and she is the subject of affliction because of transgression. All beauty is taken from her and the princes are left without any food to support themselves, a prey to those who seek for their lives. She could call to mind all the blessings of the past days. These are nothing but memories as she thinks of the way in which the enemy mocks and despises her. Where she was noted for glory and beauty, she is left to an open shame that causes those around to stay as far away as possible from her. She is left as an object of derision while the enemy takes possession of even the most holy places of the city.
It is sad to think that what Jeremiah writes is equally true of the Lord when He came. The people never learned the lesson. They refused their Lord. He was left with none to comfort or to pity Him as they inflicted sorrow and anguish on Him. He was taken outside the city and given no place of rest. He did this so that the people could be restored to Himself. As the people looked on him, they thought that He was suffering because God was judging Him. They could not see any beauty because they did not look below the outward despite the warning that the Lord gave to Samuel when he was sent to anoint David. The reality will only be seen in a coming day when they realise that He is their Saviour because He took their sin upon Himself.
Are we ready to seek the Lord from the heart?

Memory Verse 'How doth the city sit solitary, that was full of people! how is she become as a widow! she that was great among the nations, and princess among the provinces, how is she become tributary!', Lam. 1. 1
May 9.	Lamentations 1. 12-22.
The Greatest Sorrow.
Jeremiah continues with a call for those who pass by to take note. It appears as if all that the people have endured is nothing to those who surround them. Jeremiah points out that this is the day of the fierce anger of the Lord. It is a time unlike any that has been seen before this time. The first verse is one which we often apply to the sufferings of the Lord as He endured the cross and there is good justification in this. Once again, it is a reminder that our Lord had to endure all that the throne of God demanded in order to be the Saviour of those who believe. The wrath falls like fire in the bones and the Lord ensures that there is no escape. 
The lament speaks of a continual desolation and fainting. Here we see that any parallels with the suffering of our Lord will always fall short. He was certainly desolate in a way that no one has ever known in this life, but He never fainted. He could still cry with a loud voice at the end of His sufferings before He voluntarily went into death. 
The next verse describes suffering for sins. These are a heavy burden which no man is able to bear. They were crushed and unable to rise up. All the mighty men were trodden underfoot with no comfort and no hope for relief. We can rejoice in the assurance that our Lord has not only borne the weight of Divine wrath, but He has risen up in triumph. He may have been crushed, but it was not final. The enemy may have appeared to prevail, but it was his destruction, whether we think of the devil or death itself. We rejoice in the assurance that we have the victory through our Lord Jesus Christ, 1 Cor. 15. 57.
The chapter ends with an acknowledgement of the true nature of what has happened. The Lord is righteous. He has judged those who rebelled against His commandment. The nation that should have stood as a testimony to the righteousness of God in their lives have become the witness to this in their destruction. They thought that their allies would defend them, but they have turned away and deceived, even to the extent of fighting for the enemy in some cases. The reality of the situation has come home to her at last. For years, she has listened to the warnings and thought that they might be ignored. Now, she realises that her rebellion has brought the sword and death to her gates. Those whom she thought might stand by her have heard her sigh but they offer no comfort. Some have forsaken her, some have even rejoiced to see the trouble that has come. The only slight comfort is that they will face the same judgement. They see the judgement of the Lord against Jerusalem and mock, but they fail to recognise that the Lord will call them to account for their conduct. They may appear to triumph at the moment, but it will be short-lived. They will not escape from the enemy that has taken the city. 
Once again, we can compare this with the cross of Christ. While much would be true in that He suffered alone and men from all parts mocked Him, the difference is that He is the One Who will call men to account. He certainly felt the weight of wrath as well as the bitter enmity of men, but He never grew faint. Jerusalem, Judah and Israel need a Saviour. He is the One Who has triumphed against every enemy. His sufferings are the righteous basis on which this prayer will be answered in a coming day.
Do we show the love of Christ in our dealings with those around us?

Memory Verse 'Is it nothing to you, all ye that pass by? behold, and see if there be any sorrow like unto my sorrow, which is done unto me, wherewith the LORD hath afflicted me in the day of his fierce anger', Lam. 1. 12
May 10.	Lamentations 2. 1-10.
The Wrath of the Lord.
Jeremiah now describes the evidence of the wrath of the Lord against His people. He has hidden them from view and changed them from an object of praise that was a manifestation of the glory of God to an object of derision that was ignored by Him to such an extent that it becomes the object of His judgement. The Lord Who was ready to deliver her enemies into her hand on so many occasions has become the One Who delivers her into their hands. It is a warning for each of us that we have nothing without the Lord so we ought to ensure that we do not act in a way that means that we endure unnecessary chastening. There is no joy like going forward in the strength of the Lord and there is no pain like facing the Lord as our enemy because we have rebelled against His word.
As Jeremiah pictures the devastation, he tells us how the Lord has acted. He has swallowed up, He has thrown down, He has polluted, He has cut off. He did not restrain the enemy, but rather He fought against His people like a fire to devour everything in its path. They may build their strongholds, but these are of no value without the Lord. He can and does pull them down.
Jeremiah moves on from the city and its people to the places that were directly associated with the Lord Himself and His worship. He has taken away His dwelling and the places where the people gathered in worship. He has finished the feasts and sabbaths. He has made the kings and priests of no consequence. The lesson which the people completely failed to grasp is that the tabernacle, temple and its associated rituals were only symbolic. The temple was of no consequence if the people gave it over to idolatry. The observance of feasts and sabbaths means nothing unless it is done out of devotion to the Lord. The Lord has  no qualms about giving it over to the enemy as long as the people fail to recognise the true significance of this. Sadly, the New Testament only highlights the fact that they were as blind to this in the days when the Lord was on the earth as they had been in the days of Jeremiah. The Lord spells out in simple language the folly of men who are so occupied with the outward form that they teach the altar of God is more important than the offering or the house of God and even heaven itself is more important than the God Who dwells in that place. It is easy to see the folly of such thoughts, what is much more difficult is to see where we become guilty of similar error. We can lightly claim the promise that the Lord is present where two or three are gathered in His Name. Some use this to claim His presence whenever two believers meet, some might limit it to gatherings of the saints, but still claim it as true in every circumstance. The expression, 'In My Name', demands a moral condition that is suited to His presence. Strictly, we may all know His presence at every moment of our lives, but the reality is that, unless we are living in the good of this in our daily life, we will not enjoy it when we gather as companies of believers.
The people who should have stood as the people of God and defied the greatest armies of men are left to sit in shame. Kings and princes have been taken into captivity. Others are left to sit in the city and bemoan the tragedy that has struck. All must bow in silence until they are ready to accept that this is because of their conduct.
Are we living in the triumph of knowing the Lord?

Memory Verse 'How hath the Lord covered the daughter of Zion with a cloud in his anger, and cast down from heaven unto the earth the beauty of Israel, and remembered not his footstool in the day of his anger', Lam. 2. 1
May 11.	Lamentations 2. 11-22.
The Plight of the City.
Jeremiah now shows the depth of his sorrow at the destruction of Jerusalem. The hardest part is to see the children as they faint in the street while they ask their mothers for food. They do not understand what has happened, they had no part in the sins that have brought the judgement of the Lord on the city, but they suffer for them. As Jeremiah looks on, he is at a loss for words to describe what he sees. He cannot think of anything that would compare with the horror of their judgement. It is like the sea breaking through the walls of defence. 
At the root of the problem is that the city has been blinded by false prophets who have said what the princes wanted to hear. They would not expose the sin that has brought them into judgement from the Lord. Even when the enemy came, the prophesied lies of peace when the Lord waited for the people to repent. It may be that the people heard what they wanted to hear, but the words were empty and they are now suffering the consequences of their lies and deception.
Alongside the horror of what the mothers and their children face, Jeremiah hears the taunts of the enemies as they look on in mockery.  They take up the words of the psalmist who spoke of the perfection of beauty and the joy of the whole earth. They are quick to laugh at the clear evidence that this is not the case at that time. No doubt, the reason for Jeremiah's concern here is that it is the name of the Lord which is blasphemed in this. The words were true because God was known in her palaces, but now He has given them over to the enemy and the city is left to  declare the wrath of God against sin. If Judah would not listen, then the enemies are no better. They speak as though this was something which they had done. They imply that they are stronger than the God of Israel even if the reality is that He was fighting with them.
Jeremiah sets this into a true perspective. It is what the Lord has done. He has delayed for many years, but He cannot ignore sin forever. The word of Peter for today was equally true in that day: the Lord is long-suffering, not willing that any should perish. When the ten tribes separated, only His mercy that allowed them to continue for so long. They denied and provoked Him from the first, but He reasoned with them and warned them for three centuries until He finally acted in judgement. A hundred years later, the same has happened to Judah.
All that Jeremiah can do is point out the tears of the people to the Lord. It may be the tears of the children, it may be the tears of the mothers, what they must do is to pour out their hearts to the Lord and plead for the lives of the children who are fainting for hunger. There is no hope from any other source. On the one hand, he tells the women to cry to the Lord; on the other hand, he points the Lord to the children. Mothers who are being forced to eat their children, the priest and the prophet are being killed in the temple of God. Young and old lie in the streets with no one to bury them. Even the virgins have been killed with the sword. No one has escaped from the judgement.
Do we recognise the awful judgement that may commence at any moment?

Memory Verse 'The LORD hath done that which he had devised; he hath fulfilled his word that he had commanded in the days of old: he hath thrown down, and hath not pitied: and he hath caused thine enemy to rejoice over thee, he hath set up the horn of thine adversaries', Lam. 2. 17
May 12.	Lamentations 3. 1-18
The Man that has seen Affliction
Jeremiah now tells us of the pain that he has felt as a result of all that has happened. He speaks of himself as a men who has seen affliction. He has followed a path of obedience to the Lord, yet it has brought nothing but trouble. He has faced the same affliction as the people to whom he has brought the word of the Lord. He looks at all that he has suffered and he sees that obedience to the Lord has led him into a dark place where the goodness of the Lord is hard to discern. It appears as if the Lord has set Himself as an enemy so that he is ageing and broken. He is a prisoner to his circumstances. As we think of all that happened to Jeremiah, we can understand the way in which he links himself with the people even when they are on a path of rebellion. Before the siege ended, he tried to leave the city to go to his own town, but he was taken and put into prison. After the death of Gedaliah, he warned the people not to go down to Egypt, but he still went with them when they rebelled against the word of the Lord. It is easy to see why Jeremiah writes in this way. It appears that every time he wants to show that he believes what he is saying by acts that separate him from the rebellion of the people, the way is shut up to him and he is left to suffer. The Lord could have ensured that he did not face these trials. He looks around and sees the people as they mock him. There is nothing and no one to bring any comfort to him.
This is the cry of a man who thinks that it is reasonable for him to escape if he has been faithful. In reality, the previous chapter has highlighted that there are many innocent victims of the trouble. Many raise a similar question as they think about the troubles that come. The Jews asked the Lord about this in Luke chapter 13. Pilate had killed some Galileans and corrupted their sacrifices with their own blood. The Lord links this with a tower that fell on eighteen men and killed them. He asks the question that these men imply: are the people who suffer such catastrophes more guilty than their fellow men? He gives the answer that these events stand as a warning to all that they face a judgement unless they repent. It may be that some will suffer directly even if they live what appear to be good lives, others may appear to go through life without trials even though they are notable for the sin in their lives. There is no direct correlation. What we need to recognise is that, when the Lord looks at men, He sees those who are full of sin and corruption.
We have an advantage that Jeremiah did not have. Despite his faithfulness, Jeremiah was as much a sinner as any other man even if the character of his sin was not as evident. We look at our Lord and we can see One Who was sinless in every respect. He did not sin openly, something which a man like Paul could claim for his unconverted days. He did not sin in his thoughts, the very place where Paul has to acknowledge he was exposed by the commandment of God, Thou shalt not covet. He is free from sin inwardly, something which no one could ever claim. Paul recognises that the commandment only exposed sin working in him. Our Lord was free from sin, yet He came with the express purpose of putting away sin by the sacrifice of Himself. While we may understand the thoughts of Jeremiah, the answer was already to be found in Isaiah's prophecy. We ought, like Paul, to have a desire to know our Lord in a way that only comes about when we know the power of His resurrection, fellowship in His sufferings and likeness to His death, Phil. 3. 10.
Are we really prepared for all that comes from a pathway of obedience to the Lord?

Memory Verse 'I am the man that hath seen affliction by the rod of his wrath', Lam. 3. 1
May 13.	Lamentations 3. 19-25
The Remembrance of Jeremiah
Jeremiah now calls to mind all that the Lord has done. He has recounted his affliction and misery with all the associated bitterness. We may think that there is every reason for Jeremiah to abandon his faith and hope in the Lord, but he sets us an example as to how we ought to react in this situation. As he calls all these things to remembrance, he is humbled before the Lord. Rather than to ask why such things have come on him, he recognises that the Lord could easily have exacted far more. This is a true appreciation of our sinfulness. It is easy to compare ourselves with others, but the spiritual man will see himself in the light of the holiness of God and recognise that he has no right to expect even the least of His mercies. 
Rather than to despair, Jeremiah draws hope from the the memory of all that the Lord has done to preserve him through the trials. Jeremiah now gives a true appreciation of holiness as he points out that it is only the mercy of the Lord that has preserved them. Rather than to question why the troubles have come, he is effectively thinking about how much worse the trouble could have been and, indeed, would have been if the Lord had chosen to exact a true judgement against the people. The Lord has saved them in mercy. Two people may look at the exact same situation with a completely different perspective. The natural and the carnal minds will look at the situation and will think about how much better things have been. Solomon warned that there is always a danger of looking back and recalling the days of the past when things appeared to be better. The mind will play tricks and remember the good days without the trials and tests. The spiritual man, like Jeremiah, will remember all the affliction and sorrow and will recognise that the Lord has brought them through until they reach the place where they are. It is the evidence that His compassions will never fail. It does not matter how hard the path may be, the Lord will preserve us. We have a greater encouragement than Jeremiah had because we can look back and recognise that we are only going where our Lord has already been and we can look up and know that He is interceding on our behalf in full appreciation of what we are facing. Rather than to despair as we face the trials, we ought to see every day as another proof of the fact that He has set His love on us. Rather than to think about what we might have had, we can rejoice in what we do have from His hand. Too often like Israel and Judah, we conveniently forget that it is our choices that have robbed us of the blessing that we may think we ought to have. 
Jeremiah now tells us the two things that are particularly important in preserving him. The first is that the Lord is his portion. It does not matter what he sees when he looks around, he has the Lord and this is far more important than an earthly inheritance. This is the same idea as Job when he pronounces, I know that my Redeemer lives. This cannot and will not be taken away from us.
The second encouragement is that the Lord will always be good to those who wait for Him.  It does not matter if we lose everything that we hold dear as far as this life is concerned, we can be certain that the Lord will prove that what He has taken is unnecessary and what He gives in its place is far better. All we are asked to do is to wait and to seek Him, not our own desires.
Do we trust the Lord in every circumstance?

Memory Verse 'It is of the LORD'S mercies that we are not consumed, because his compassions fail not', Lam. 3.25
May 14.	Lamentations  3. 26-38.
The Goodness of God.
Jeremiah continues his thoughts regarding the faithfulness of the Lord. He recognises that the only good course of action is that we leave matters in the hand of the Lord and wait for Him to bring salvation. This is a lesson that is best learned in our youth when we are more able to continue under the burden of the yoke. This is something that is easy to see as we look back on our lives. There are many times when we may have acted to avoid a situation only to find that it comes back later and we have to face it. The man who has learned this lesson will not be found in the company of those who treat life lightly, he will sit apart and keep silence because he will appreciate that there are times when words are of no value. 
Once again, Jeremiah brings a picture that is reminiscent of our Lord. He kept silent and bowed Himself down under a burden that we could not comprehend. The picture continues with the shame of being struck on the cheek, something that Isaiah foretells and the Gospel writers record. The confidence of all whose trust is in the Lord is that He will restore them. It may be that He chastens, but it is always for the benefit of His people and it is with a view to restoring them to a position that is higher than the one that they had previously. Even the grief that comes to us from the hand of the Lord is tinged with compassion that is a direct reflection of the mercies of the Lord. The Hebrew writer reminds us of the contrast between the earthly father who chastens a child and the hand of the Lord. A man will have his own interests and thoughts at heart. There are many reasons why a father may chasten a child and not all of them are valid. Even when a punishment is deserved, it is easy to go too far or not far enough. When our Lord chastens, it is always for a perfectly just reason and it is exactly appropriate to the lesson that we need to learn. There are occasions when a father may even take some pleasure in executing a punishment on a child, but this is never true of the Lord. He has no desire to bring unnecessary suffering or to upset people by his actions. Certainly, we are living in a world that objects to the thought of punishment and suggests that it is unnecessary and even wrong and we need to avoid this. This attitude is contrary to the mind of God and it brings about a lack of discipline that leads to rebellion and anarchy. The reason is because men are too often guilty of doing exactly what Jeremiah describes here and people will object. Rather than to recognise that a misuse of power does not mean that it is automatically wrong, men will dismiss the good effects because of the wrong.
Jeremiah records three failures that men will often display when executing punishment. It is used to crush those who are prisoners for any reason. In this way, a man demonstrates his authority and power at the expense of those who are unable to defend themselves. In such a situation it is unnecessary because the prisoner is already facing a punishment that ought to be adequate for his crime. The second reason is that men will use it to prevent men from receiving what they deserve. This may be a situation where a man does not bring his case because he is afraid that his opponent will bribe the judge and he will receive worse than his present state. This leads directly into subverting a man, which the Lord hates.
In contrast, Jeremiah reminds us that the Lord will always accomplish what He determines and nothing will ever stand in His way. We cannot avoid the punishment that we deserve and we will not fail to receive the reward for nay good that we do.
Do we believe that our God only desires our good?

Memory Verse 'It is good that a man should both hope and quietly wait for the salvation of the LORD', Lam. 3. 26  
May 15.	Lamentations 3. 39-54
Confession of Sin.
Jeremiah now asks a question that ought to be rhetorical yet we are living in days when it is often viewed as being genuine. It should be obvious that sin will bring consequences so no one can complain if they sin and are caught. Sadly, society today has frequently moved on from an acceptance of punishment for sin, past the stage of thinking that the sin is to be found out rather than being wrong in itself, to the attitude that there is nothing wrong as long as we do not cause any obvious harm. The call of Jeremiah needs to be sounded out or we are likely to see the wrath of God coming suddenly on this world. He calls for the people to search their hearts and test their actions in the sight of God and to return to Him in repentance. He sees the need for an acknowledgement of sin and rebellion which means that the Lord has not pardoned but rather has poured out His anger against the people. As we read this, we ought to recognise that the word of God clearly warns that what was seen in Jeremiah's day against the nation will be reflected in greater measure in a coming day as the wrath of God is poured out on the whole world. It is easy to look at the history and not to recognise that the Lord is the same. Paul warns about this attitude as he encourages those who watch the demise of Israel to remember that they are the true olive tree. It may be that the Lord has set them aside for a time, but He will take them up. Those who think that they can act without any consequence need to remember that anything that came on Israel will be less than what they face if they despise the goodness of the Lord.
The Lord would not listen to the prayers of the people, but He has given them over to the enemy who was allowed to destroy them. It is only a fulfilment of the warning that David sounded in Psalm 66 verse 18. We do not know how often this was read in the ears of the people, but they did not allow it to touch their hearts or, perhaps more accurately, they refused to accept that they were guilty in the sight of God. This brings a challenge to us as we read and hear the word of God. We need hearts that are tender to take the word to heart and to confess our sin.
Jeremiah now tells of the tears that flow because the people have been destroyed. Here is an example for us. It would be easy for Jeremiah to look at the people and to suggest that they had brought their own destruction on themselves. It is yet another example of how Jeremiah reflects the attitude of the Lord. When He went up to Jerusalem on the last occasion, He wept over the city as He thought of what they would bring on themselves. As He went out to the cross, He warned the women that they ought to weep for themselves and their children because they would suffer the consequences of the actions that their rulers had engineered. We ought to recognise the need of the people around us and pray for them with the same intensity as Jeremiah. He tells how there is no rest in his tears for the people, he will continue until the Lord looks down and takes pity. 
This is not a light thing. His tears are for the people who have been like an enemy to him for so long. There is nothing that they would have liked more than to see him silenced, yet he never loses his love for them. They are the people of God. If this is true for a man like Jeremiah, how much more should it be true for us. We do not face the same opposition from the Lord's people that he faced in most cases, but do we love them from our hearts?
Are we ready to seek the Lord with a whole heart?

Memory Verse 'Let us lift up our heart with our hands unto God in the heavens', Lam. 3. 41
May 16.	Lamentations 3. 55-66.
The Cry from the Dungeon.
Jeremiah now recalls both his prayers and the Lord's answer. He called on the name of the Lord when he was in the dungeon. This may be a reference to the time when his enemies had him placed in the pit. The first answer to the prayer was when the Lord told him not to fear. We might think that this was an unfeeling response, but we can be certain that the Lord knows our circumstances. While He gives this word to Jeremiah, He already knows what He is going to do. To the outward view, it was the intervention of Ebedmelech that saw Jeremiah raised up from the pit, but he traces this back to the hand of the Lord. It is the Lord Who heard the prayer and moved Ebedmelech to make the request. This is frequently true. There are many instances when we can see the hand of the Lord at work although men might dismiss it as coincidence or a purely human intervention. The lesson here is that the word from the Lord is enough to calm Jeremiah. If the Lord says not to fear, then he knows that he can rest in peace even if he is in a dungeon.
If Jeremiah prayed for the Lord to act, he is careful to acknowledge the answer that the Lord has given. It is the Lord Who pleaded his cause, it is the Lord Who ensures that he does not suffer unjustly. He knows all the evil thoughts of the people who have become his enemies. Here is yet another reflection of the cross and, particularly, the comment that Peter makes about this when he states of the Lord that He did not threaten when He suffered, but He left His cause in the hand of the God Who judges righteously. It does not matter whether it is Jeremiah, the Lord or ourselves, we can all rest in the same confidence. We have a God and Saviour Who will weigh up our circumstances and will ensure that we do not suffer unnecessarily. It may be that men are rising up against us, it may be that they appear to have their own way and that we cannot escape from their plans: the Lord is at work. Even when Stephen was stoned to death by his adversaries, the Lord was preparing the way for Saul to be converted and to become the apostle to the Gentiles. The purpose of the Lord is not always as clear as it was on that occasion. We do not have the commentary of the Holy Spirit to point us in the right direction on every occasion, but we ought to see that these instances are intended to strengthen us so that we stand in the same confidence if we are called to go through similar trials.
As Jeremiah looks at his enemies, he sees the way in which they mock in their songs. This is a direct reflection of the Lord Who would be the song of the drunkards. It would be easy for us to look at the Lord and to say that we cannot expect to follow His example perfectly. The Holy Spirit has left us men like Jeremiah to show that we are able to follow the steps of the Lord. We have far more reason to trust than Jeremiah because we have the perfect revelation of God in Christ as well as the full revelation of Scripture to sustain us.
Jeremiah calls on the Lord to repay these men for their evil. This is a prayer which is not consistent with the present day. It is easy to think that it was failure on the part of Jeremiah but the reality is that he was living under a different appreciation of God and His ways and under a different administration. We have the revelation of God in Christ as our example. We are messengers of the gospel of God in the times of the Gentiles when all men are received on an equal basis. This was not true for Jeremiah, it will not be true in a coming day. We should fulfil our responsibility before the Lord faithfully.
Are we living examples of the gospel that we preach?

Memory Verse 'I called upon thy name, O LORD, out of the low dungeon', Lam. 3. 55
May 17.	Lamentations 4. 1-6.
The Glory Departs.
Jeremiah now moves on to consider the state of the temple in particular. He sees the gold as it has been tarnished. The city was burned so, instead of the shining light reflecting from the gold, there would only be the vague hint of what had been there. Even the most fine gold that was a feature of the temple was left so there was nothing to show its former glory. The stones were pulled down and left scattered in every street, which is why the gold would even be visible openly. The place which stood as the symbol of the glory and majesty of the Lord has become a broken building with nothing to bring pleasure to the Lord.
The people have suffered in the same way. The sons of Zion, the people of the Lord, were once like the fine gold. This is a reminder of the thoughts of the Lord. Men might look at any of them as nothing more than another person, but each one is precious in the eyes of the Lord. This is a lesson which we ought to show in our dealings. There will be some differences between the saints, we may not always meet in the same companies for reasons some of which may be good, we all need to remember that we are the children of God through faith in Christ. None of us have any more reason than any other to be accepted in His sight. Sadly, the conduct of the people has taken away their honour in the eyes of men. They have lived in a way that leaves them open to shame. They are no more than vessels of earth, the work of the potter. In reality, this is true for each of us apart from a work of God. We ought to remember in our conduct that we need to live in a way that shows the work of God in our lives. This is where the men of Israel and Judah had failed and the result was the captivity and desolation that Jeremiah has described. 
Jeremiah now tells of the extent of their shame. Even those beasts which appear to be the most fearsome will not neglect their young. They feed them and watch over them. The women of the Lord's people have become like the ostrich which will bury its head in the sand and ignore all that is happening. They do not even show the concern of a mother for her child as they ;leave them to cry for water and food. The reason is that there is nothing to give them, but this is because they would not listen to the Lord. Sadly, they are left to ignore the cries of their children because they are helpless. They would not hear the call of the Lord when He offered to save them if only they would turn from their sin. While we may talk about the evil of the Chaldeans, and we certainly would not condone the way in which they treated the people so cruelly, the Lord wants the people to recognise that they are responsible for what has happened. This is the same today in that people try to excuse themselves by comparing their conduct to some of the excesses that they see in others. The Lord calls on each of us to see our own conduct in the light of His glory and holiness. This will lead us into a path which will bring pleasure to Him.
Those who were only used to comfort and ease are left with nothing. Those who wore the finest of clothes are found clinging to the dunghills in their desolation. The punishment of Sodom was easier to bear in a natural sense in that it was over in a moment whereas this is ongoing, the reality that is not evident at the time when Jeremiah writes is that the destruction of Sodom was irreversible whereas the Lord would not cast off His people for ever. They still have a future, even if the present is hard to comprehend.
Are we really prepared to listen to the voice of our Lord?

Memory Verse 'How is the gold become dim! how is the most fine gold changed! the stones of the sanctuary are poured out in the top of every street', Lam. 4. 1
May 18.	Lamentations 4. 7-22.
Death in the City.
Jeremiah continues his description of the judgement with a contrast between the earlier state of the Nazarites and their present state. Once they were pure and bright, those who would attract attention for the right reasons, Now, they are dark and withered. If they attract attention it is because they are a pitiful sight. He follows with the choice between those who die swiftly by the sword and those who die of hunger, slowly and painfully. The latter suffer so much that some mothers are even forced to boil their own children for food.
This is the extent of the fury of the Lord as He pours out His anger against the people who have rebelled against His word. He leaves their city to be burned with a fie that consumes the very foundations of the city. This was a place which could defy the kings of the earth. They looked on and considered that it was impossible for the enemy to enter. While the Lord may have destroyed the army of Sennacherib, it is still true that the people could have defended themselves against a prolonged siege because of the physical location of the city.
The reason for the transformation is that the prophets and priests have been guilty of murdering the just in the city. They have refused to listen to the word of the Lord and done all in their power to silence those who brought the truth of God to bear on the people. They have now been exposed for what they are. They are seen to be polluted and driven away with nowhere to go because of their depravity.
The Lord is at work to divide them. He has no place for them because they refused to listen to the priests and elders who tried to correct them. This is a sad judgement and we do well to consider how far we may be guilty of similar actions. We ought to be careful to maintain the path of obedience to the Lord. There is a danger today that we dismiss practices which are true to Scripture because there are others which often had a good foundation in their time, but are not Scriptural. Rather than to search the Scriptures in order to learn what we ought to do, some will dismiss this as being legalistic. There is no value in following rituals because they had value in past days, but there is every reason to obey Scripture.
The people were left to wait in vain for help to come. They had turned their back on the true source of help and were now facing the consequences. They were left as a prey to the enemy who would hunt them down so that they cannot even go into the streets in safety. It is hopeless even to think about escaping because their enemies are too quick for them. They waited in the mountain and in the wilderness until they took the people.
Jeremiah now raises a call for Edom to rejoice at the destruction of the people. From the time of Esau and Jacob, they were the enemies of the people and now they think that they are seeing their hopes realised. Jeremiah sounds the warning that they are facing the same destruction. It is only a matter of time before the enemy comes through their land and leaves them exposed in the same shame and desolation. The Lord has exacted the price for Zion and it has been paid. He will do the same for Edom and he will face the judgement. The difference is that, while the price for Judah was paid and there is the promise of a restoration, Edom will see their sins exposed to an open view.
Are we prepared to obey the Lord, and wait for His time?

Memory Verse 'The LORD hath accomplished his fury; he hath poured out his fierce anger, and hath kindled a fire in Zion, and it hath devoured the foundations thereof', Lam. 4. 11
May 19.	Lamentations 5. 1-22.
The Prayer of Jeremiah.
The book ends with the prayer of Jeremiah for the Lord to act on behalf of the people. This is not a demand, but rather a request for the Lord to consider the way in which their enemies have acted. Their inheritance has been given into the hand of strangers, the people are left like those who do not have any family while they are being forced to buy their own water and wood. This is a sorry reminder of the result of ignoring the Lord for so long. In place of the liberty and standing that they enjoyed for so long as a result of the dominion that was established by David and Solomon, they have been left to face persecution while they toil without rest in order to meet the demands of others such as Egypt or Assyria. The present generation are left to pay the consequences of their fathers' sins.  Instead of the rule of a king, they are left to be governed by men who are no more than servants of those who dictate the terms. At different times, this may have been Egypt, Assyria or Babylon. It was often a dangerous task even to find their own bread while their skin turned black with the lack of food.
The plight of both married and unmarried women was horrendous as they were ravished in the cities. Princes and elders were hung up without mercy as the enemy did everything that they could imagine in order to humiliate those who were not killed in the conflict. It is easy to see why Jeremiah has already suggested that it was worse for those who were left alive than those who were killed. The young men were made to grind, a reminder of the way in which the Philistines treated Samson after they had removed his eyes. There is no doubt that this is intended as a reminder to us that men will never change. They will always bring the people of God into bondage and exact all that they can from them. There is no place for the elders because the enemy rules the city, there is no place for music because it is now a place where the enemy holds sway and every source of joy has been removed. The people have lost everything that the Lord gave them because they refused to listen to Him. They are fainting and there is no prospect of any relief because everything that could be seen of what they had boasted has been taken from them.
Jeremiah now comes to the burden of his prayer. He has described a picture of desolation and destruction, but he recognises that there is one thing that has never changed. The Lord remains the same for ever. His throne will continue throughout all generations. It does not matter that Nebuchadnezzar is ruling in an autocratic way which goes beyond anything that this world had seen before that time. It does not matter that he appears to go through the lands and take control without any to stop him. The Lord is on the throne. He will remind Nebuchadnezzar of this whether in the lives of three men who defy the decree of the king or in the life of the king himself when he boasts about the kingdom without giving the glory that is due to God. Not even the most autocratic king in history can defy the Lord. Not even Satan himself and his hosts can prevent the Lord from accomplishing what He has decreed. The weakest child of God is stronger than the mightiest army as long as he is trusting in the Lord to fight for him. The answer to all that Jeremiah has descried in this book is that the Lord must turn the people to Himself. Until this happens, there will be no change in their circumstances. As soon as it happens, they will turn and be renewed. We all need to appreciate the need for a work of God to save from the power of the enemy.
Are we prepared to seek the Lord, to repent and to obey the Lord from a true heart?

Memory Verse 'Thou, O LORD, remainest for ever; thy throne from generation to generation', Lame. 5. 19
May 20.	Ezekiel 1. 1-3.
The Opening Vision.
Ezekiel introduces his prophecy with a vision of the Lord in his glory. He starts by telling precisely when this happened. What is not immediately clear what he means when he says the thirtieth year. It may be that this is the thirtieth year of his life. This would be particularly significant for a priest. When the Israelites were numbered, the fighting men were numbered from twenty years old and upwards, Num. 1. 20. but the priests and Levites would only officiate fully from the age of thirty, Num. 4. 3. It would appear that they served a five year apprenticeship from the age of twenty-five, Num. 8. 24. Ezekiel would have started his apprenticeship at the time that Jechoniah was taken into captivity and only begun to prophesy five years later. He had the discipline of the captivity as his preparation for the work that the Lord required from him.
Ezekiel tells us that the heavens were opened and he saw visions of God. The order may be an indication of the fact that Ezekiel was the only one of the captives who was open to the  Lord. It is the desire of the Lord to reveal Himself to His people, but it is sadly possible that we are not in a state to recognise this. It may be that the Lord spoke directly to Ezekiel alone, he certainly appears to be the only one who saw the heavens opened. There is a clear parallel here with the experience of Stephen in Acts chapter 7. As the people gnashed on him with their teeth and stoned him, he saw exactly what Ezekiel sees here apart from the fact that he recognises the Man at the right hand of God. It is sad that no one else shared the experience of Ezekiel. It is likely that, while he did not immediately see the vision, Saul of Tarsus was touched by the words of Stephen and was prepared to hear the voice of the Lord at a later date. 
The time that Ezekiel gives means that he starts to prophesy around the middle of the reign of Zedekiah and prophesies for about six years until the city falls. The character of his prophecy is divided by the fall of the city which is recorded in chapter 33 verse 21. The first section tells of the judgements of the Lord against the people, the second reveals the future that the Lord has in store for them.
It is at this point that we are told precisely who Ezekiel is. His name means, God will strengthen, and he is the priest, suggesting the man to whom the people would look for guidance in the ways of the Lord. There was a man of the same name, translated as Jehezekel, who was a governor of the temple in the order established by David. As such, there is a reminder to us that the service of the temple starts with those who prove the strength of the Lord and it will come to its fulfilment in the same way.
He was a son of Buzi. This name means contempt or shame and it serves as a reminder of the changed days in which Ezekiel served. Until this time, the priests were the leaders of the people who were known as the people of the God of heaven, the eternal One. There was honour linked with their position. Now, the captivity has brought them into a place of shame and contempt. This is reflected by the Hebrew writer as he encourages his fellow Jewish believers to go outside the camp and to bear the reproach of Christ. This is the place of revelation. Most were not prepared for this in Ezekiel's day.
Are we ready for a revelation of the Lord to our hearts?

Memory Verse 'The word of the LORD came expressly unto Ezekiel the priest, the son of Buzi, in the land of the Chaldeans by the river Chebar; and the hand of the LORD was there upon him', Ezek. 1.3	
May 21.	Ezekiel 1. 4-7.
The Glory of the Lord.
Ezekiel now describes his first vision of the glory of the Lord. It is one which should fill us with awe as the contemplate the evidence of the greatness of our God. It starts with a whirlwind out of the north, perhaps reminding Ezekiel of the enemy who has come from the north and taken captives from the land. The first lesson that the Lord is teaching is that He is in control. It may be that Ezekiel sees the enemy, but he must recognise that the Lord is behind the enemy, he cannot go beyond the word of the Lord. This is a good lesson for us to grasp. We may look around and wonder where the circumstances of life are leading, but we can remain confident that the Lord is in control of them all. Often, they are not what we would choose. We might be able to offer reason why they are not what we might expect the Lord to do, but we must still recognise that nothing can happen apart from His word. This is emphasised by the great cloud and fire that Ezekiel sees. Here is the symbol of the presence of the Lord. It was the way in which He led the people throughout the wilderness journey and the lesson is that it is no different even when they go into captivity. Men may think that they are in control, but the Lord will never leave His people without His help. It is His glory that is seen as the brightness and the amber comes out of the fire. In one sense, this is the colour that we would associate with fire, but Ezekiel is telling us that there was a glory that transcended the brightness of the fire. As we consider the picture that Ezekiel paints with his words, we can only think that what he saw is really something that cannot be described in words or even painted by the human hand. The language defies any to  describe what is seen.
From this picture of glory, four living creatures who look like men appear. This points us to the Son of Man, our Lord Jesus Christ. He is the image of the invisible God. The fact that there are four would emphasise the universal scope of the vision. After the centuries in which Israel have been the privileged nation, the representative of God in the world, the Lord now moves out to the Gentiles. He has given Nebuchadnezzar a place of honour in the world and this will continue until the time when the Lord intervenes to destroy the man of sin with the brightness of His coming. While the Lord will raise up kings from different countries, He is still in overall control and none of these kings can go beyond His word in what they accomplish.
The four faces tells us of the One Who sees every part of the world. The four wings emphasise the ability to move in every direction and to reach every part. Nothing can happen unless He permits it. The straight feet each us that there is no deviation in His path. He will walk for the glory of God alone and will not be moved by any of the circumstances or powers of the world. This is testified in the New Testament when we read of the sinless perfection of Christ. The gospel narratives describe His life and show that it was without fault. The apostles testify to the sinless perfection of His actions, 1 Pet. 2. 22, His thoughts, 2 Cor. 5. 21, and His inner being, 1 John 3. 5. What is notable is that all of these verses are directly linked with the sacrifice of Christ. It is not only true that He is true and righteous in all His ways in the sight of God and man, but it is equally true that He has made it possible for men to be justified. The fire burned on the altar continually, but He has answered its demands in full. 
Do we live in the enjoyment of the presence of God?

Memory Verse 'Also out of the midst thereof came the likeness of four living creatures. And this was their appearance; they had the likeness of a man', Ezek. 1. 5
May 22.	Ezekiel 1. 8-11.
The Living Creatures.
Ezekiel now continues his description of the living creatures with the fact that each one had four hands like a man's hand under their wings on the four sides. Here is the evidence of those who were expected to work. It may be that they are spirit beings and uphold the glory of God, but they are still expected to work. Once again, we can link this with the Person of our Lord. He was a carpenter by trade, so He was used to working with His hands. It is notable that the first reference to His youth tells of Him sitting in the temple asking questions of the teachers of the law. We have every reason to suppose that He could have earned His living in such a way, but He was prepared to identify with the lowly. We can think of His public ministry and there we see Him touching those whom others would not or could not touch. He reached out His hand to a leper. He took a dead son by the hand. He made clay and put it into the eyes of the man who was born blind. Any of these actions would have been frowned upon because they would be seen as bringing defilement, but our Lord could bring cleansing to the sinful. He took little children in His arms, showing that there was none too lowly for Him. He broke bread and fed the multitude to show His compassion for those in need. In every way, the hands of the Lord show One Who was marked by genuine humility and love.
Ezekiel now descries the wings and tells us how they were joined together and did not turn. They went straight forward. This emphasises the movements of One Who set His face steadfastly to fulfil all that was asked from Him. He never turned away from any situation, the nearest that we find to this is when He went into a mountain alone as the multitude wanted to make Him into a king.
The next feature of these creatures was their faces. We have already been told that they had four faces each. Ezekiel now tells us the appearance of these faces. One on the right side of each was like a man while the second was like a lion, on the left side, there was a face like an ox, while they also had a face like an eagle. The first two faces speak of humanity and dignity. We can clearly see the picture of our Lord as the Perfect Man. He is the fulfilment of everything that God desired to see in man. This is the idea that Paul has in mind when he speaks of the mystery of godliness in 1 Timothy chapter 3 verse 16. He is the example of all that the Lord desires from His people. In particular, the Lord desires to see a life of devotion  that underlies everything that we do. It is easily possible that someone may be right in their actions out of a sense of duty and still bring less pleasure to the heart of God than another who makes mistakes, but does all out of devotion to the Lord. It is this devotion which was seen in our Lord from first to last in His life on earth. The lion speaks of our Lord as the King. Like a lion, He will not turn away for any. He will move in a regal way that shows Him to be the Master of every situation. The ox reminds us of the Servant Who will continue to labour through the day with undiminished strength. It does not matter what is asked of the ox, he will perform it. This is precisely what the Psalm, as quoted by the Hebrew writer, has in view when it records the words of the Lord as He came into the world: 'I come to do thy will, O my God', Heb. 10. 7,9. The eagle reminds us of the Deity of Christ, the Son of God, Who is set over all the works of His hands.
Are we marked by immediate obedience to the desires of our Lord?  

Memory Verse 'As for the likeness of their faces, they four had the face of a man, and the face of a lion, on the right side: and they four had the face of an ox on the left side; they four also had the face of an eagle', Ezek. 1. 10
May 23	Ezekiel 1. 12-21
The Movements of the Living Creatures.
Ezekiel now describes the movements of the living creatures. They went straight forward. This is a characteristic that was seen consistently in our Lord as He moved through this world. As we thought yesterday, when He came into the world, He could say, 'I come to do thy will', Heb 10. 7, 9. As a child of twelve, He asked why his mother and Joseph had not immediately thought that He would be occupied with the things of His Father, God, Lk. 2. 49. This was a sincere response that would be based on the fact that the first twelve years of His life should have been adequate to show that the Lord was the only Man Who would ever fulfil the twin summary of all the commandments of the Lord to love the Lord with all the heart and to love neighbours as Himself. In His public ministry, He amazed His disciples with the fact that they had left Him weary and returned to find Him speaking openly with the woman from Samaria. His explanation was that His meat was to do the Father's will, Jn. 4. 27-34. At the end of His life, He could tell His Father that He had finished what the Father had given Him to do, Jn. 17. 4.
The second feature that Ezekiel records about the living creatures is that they went where the Spirit directed them. This was true of the Lord as He points out to the people in the synagogue in Nazareth. They had watched Him grow up, they knew about the character of His life. They may not have liked what they heard that day, but what they could not do was to argue with this statement.
The creatures were like burning coals of fire. This reminds us of John's summary of the life of the Lord. He states that they were able to gaze on the glory of the only begotten of the Father. Everything about Him, His words and His works was a manifestation of the glory of God. The movements like lightening might remind us of the record of Mark where he will use the word immediately to describe the movements of the Lord on many occasions. There was no delay in any action that He undertook.
This comes with a challenge to our hearts because this is the character of service that will uphold the glory of God in the world. It must be steadfast, not being swayed by the arguments of men or the circumstances of life. It must be directed by the Holy Spirit, it is not for us to make our choices and to do what we think is best. It must be characterised by instant obedience to the direction of God.
Ezekiel now describes the wheels that are linked to these creatures. He does not immediately tells us how many wheels there are, but he tells that there was a wheel on the earth by them which looked like beryl. This was a stone that is first found in the high priest's breastplate and last seen in the foundations of the city of God. Perhaps the most telling reference is the ring on the beloved in the Song of Solomon and the body of man who appeared to give Daniel the vision of the last days. It is clearly linked with the judgements of God in the world. The fact that they did not turn indicates that there is no deviation from the purpose and judgement of God. It is all directed by the Spirit and linked with the living creatures. They all move as one reminding us that every work of God is directly associated with His glory.
Do we always live in simple and implicit obedience to the desires of our Lord?

Memory Verse 'The appearance of the wheels and their work was like unto the colour of a beryl: and they four had one likeness: and their appearance and their work was as it were a wheel in the middle of a wheel', Ezek. 1. 16
May 24.	Ezekiel 1. 22-28
The Firmament and the Throne.
Ezekiel now looks beyond the living creatures to the firmament that stretched over their heads, This had the appearance of fearsome crystal or frost. It would appear like something that was threatening and therefore to be avoided. The creatures each had two wings on either side of their bodies which were straight and covered them. This is similar to what Isaiah saw, except the seraphim there had an additional pair of wings with which to fly. The idea is that these creatures were in such awe of the throne that they covered themselves in reverence to God. This should challenge our hearts as we have far less moral right to stand before Him, even if we are encouraged to come with boldness. 
As the creatures moved, the sound of their wings was clearly something that Ezekiel struggled to describe. He gives four similes for it. They sounded like great waters, a power that breaks down barriers; like the voice of the Almighty, a power that defies argument; like speech, a message for those who would listen, and like a host, the extent of its power. When they stood, they let down their wings to cover themselves before the Lord. It is only His glory that should be seen.
Above the firmament, there was a throne like sapphire with someone looking like a man on it. This is the same as the throne that Moses and those with him saw in the mount when the law was given. Possibly the simplest lesson in this is that the word of the Lord has not changed from the giving of the law until the time when the Lord turns away from the nation to establish a period of Gentile dominion. If Israel were under the rule of the eternal God, then the Gentiles are equally so. One of the lessons for Nebuchadnezzar is that 'the Most High ruleth in the kingdom of men', Dan. 4. 25. It does not matter who sits on the earthly throne, they are all subject to His authority.
The sapphire stone appears to be linked with Simeon. It is the second stone of the second row of the high priest's breastplate, corresponding to the place that Simeon took in the camp of Israel. It is the second stone in the foundations of the city in Revelation chapter 21, which would correspond with Simeon being the second son.
As Ezekiel looks, he sees amber, like a fire, in the centre of the throne such that the man has the appearance of fire from his lions both up and down. This indicates a picture of judgement. It is similar in thought to the vision that John has at the start of Revelation. On that occasion, there is a reminder that the times of the Gentiles will come to an end with the judgement of God. Here it is the warning to Israel that they face the wrath of the Lord because of their rebellion against Him.
The final sight that Ezekiel sees is a bright rainbow that surrounds the throne. The glory of this is such that Ezekiel falls on His face. This should help us to grasp the wonder of all that he has seen. He might easily have fallen on his face at any time, but he recognises the excellence of the One Who sits on the throne. Here is the first lesson for all who would serve the Lord effectively. He must be pre-eminent, beyond all manifestations of glory.
Do we gaze on glory, or on our 'King of grace'?

Memory Verse 'As the appearance of the bow that is in the cloud in the day of rain, so was the appearance of the brightness round about. This was the appearance of the likeness of the glory of the LORD. And when I saw it, I fell upon my face, and I heard a voice of one that spake', Ez.1.28
May 25.	Ezekiel 2. 1-10.
The Commission.
Ezekiel had fallen on his face when he saw the vision described in the previous chapter, but now he is told to stand on his feet while the Lord speaks to him. While he is told to stand, he is not left to do this alone: the Spirit enters when He speaks. This is an important principle for us to grasp, it underlies every commission that the Lord gives. He never asks anything from us without giving us the power to fulfil it. We may rightly recognise that we cannot do it by ourselves, faith rests in the certainty that the Lord would not ask unless He is going to give the power to fulfil what He asks.
The commission is very similar in nature to Isaiah and Jeremiah. Ezekiel is going with the word of God to a nation that is marked by rebellion. It is not certain that they will listen, the only certainty is that they will know that there has been a prophet among them. The reality is that there is every reason to believe that they will be as rebellious as their fathers.
It is at this point that we are introduced to the key phrase in the book, 'Thus saith the Lord God'. This is a title that combines the names for the Sovereign Lord and the Eternal God. They are brought together to emphasise the fact that He is in complete control, He has the authority to do what He chooses and any failure to do what we expect in our timescale does not negate His promises. This is the answer to men who ask why God has not moved directly for so long in human history. The reality is that He has acted and they have chosen to ignore it, but He has not intervened openly because this will lead to a judgement on the whole world that will surpass what these prophets describe for the nation of Israel.
There is no direct indication of the reaction of the people, the Lord still speaks of whether they listen or not, but He does make clear that Ezekiel has to be prepared for thorns, briers and scorpions. The implication is that these are methods that the listeners may use to try to silence him. This comes to us today with equal force. We have been sent with the word of God into a world that has no time for Him. If the nation that the Lord called for Himself and privileged with so many blessings was not prepared to listen to the voice of the Lord, how much more should we expect the nations of the world today to refuse His word? It is only of the Lord's mercy that there have been nations where the word of God was revered in any way so that we have had liberty to preach freely. It is not the right of the believer and we ought to be prepared for hostility.
Ezekiel is told to take the book that was given and to eat it. This may seem strange at first, but it is reminding us that the word of God is the food for our souls. This was the answer of the Lord to the first recorded temptation in the wilderness. It teaches us that we will only be able to bear witness for our Lord faithfully if we are prepared to allow His word to reach into our lives and change us. This is one reason why eloquent preaching may be ineffective whereas a simple word can accomplish great things. It is the key to our power in the world.
As Ezekiel sees the book that is set in front of him, he only sees lamentations, mournings and woes. He does not have a message that immediately cheers or encourages, yet it is the only way in which the people can come into blessing.
Are we ready to fulfil our commission from our Lord to go into all the world?

Memory Verse 'But thou, son of man, hear what I say unto thee; Be not thou rebellious like that rebellious house: open thy mouth, and eat that I give thee', Ezek. 2. 8
May 26.	Ezekiel 3. 1-14.
The Preparation of Ezekiel.
The commission of Ezekiel continues with the repeated instruction to eat the book and then to speak to the house of Israel. When he receives the instruction, he opens his mouth and the Spirit feeds him the book. As the Spirit does this, He instructs Ezekiel to allow the food to go into his belly and his bowels. The picture here is that Ezekiel must ensure that the book is the basic source of nourishment for him as well as his chief delight. This brings a challenge to each of us in our witness for our Lord. We will not accomplish anything while we have divided affections. The Person of Christ as revealed in His word must be central to everything that we do and it must come from affections that have been fired by an true appreciation of Him, not a ritual service. The world will be quick to distinguish between the two even if the saints are not.
When Ezekiel ate the book, it was as sweet as honey in his mouth. This is the lesson which we need to learn. When Ezekiel read the book at first, it was full of tears and woes, but now it is sweet. The lesson appears to be that the truth of God may appear solemn and austere at first because we approach from a natural standpoint. Once we allow the truth to grip our hearts, it will become sweet. The reality of what is involved in this is only clear when we think of what Ezekiel would write. He did not have an easy message. There is nothing to appeal to the natural mind, especially in the chapters before the fall of Jerusalem, which extend to well over half of the book.
It is only when Ezekiel has appreciated the sweetness of the truth that he is able to go out to the people with the word of God. As he goes, the warning is clear. It is at this point that he is told directly that the people would not listen to what he has to say. He is going to speak to people who use the same language and have no difficulty in understanding what he is saying. There may be an allusion here to the word of Isaiah that the Lord would speak to the nation through other nations, Isa. 28. 11. He is told that it would be easier to speak with people from other nations because they would listen to what he says. This is clear from the book of Daniel where Nebuchadnezzar and Darius were both prepared to listen. In the New Testament, the Gentiles were eager to hear on many occasions when the Jews persecuted the preachers. This is the characteristic of the nation until the last times. Ezekiel is prepared with a head like flint to face those who would not listen to what he says. 
The Lord gives Ezekiel the principle that should govern all service and witness for the Lord. It starts with receiving every word that the Lord gives. We cannot pick and choose the Scriptures that we  teach, we must hear what the Lord says in every place. If it does not agree with our ideas, we need to adjust our thoughts to conform. Next, we need to receive it into the heart so that it becomes the motivation for our own lives. We cannot expect to bring the truth of God in power to others unless they can see its effect in our lives. This is why the word came in such power in a place like Thessalonica, 1 Thes. 1. 5. Finally, we must be careful to listen for the voice of the Lord, not to miss the whispers.
At this point, the Spirit takes up Ezekiel with an accompanying doxology. The creatures whom he saw earlier join to bring him on his way. He is in bitterness, not wanting the work that the Lord had given him because it was distasteful to him.
Are we ready to serve as a good soldier of Jesus Christ? 

Memory Verse 'Then the spirit took me up, and I heard behind me a voice of a great rushing, saying, Blessed be the glory of the LORD from his place', Ezek. 3. 12
May 27.	Ezekiel 3. 15-27.
The Work of the Watchman.
Ezekiel comes to the rest of the captives by the river of Chebar and sits with them for seven days. There are important lessons here. Firstly, Ezekiel sits where the people sit. He is not aloof. While it is true that we should be separate, there is no place in Scripture for isolation from the people, we are called to show the character of God among the people. This is the example of our Lord Who became 'flesh and dwelt among us', John 1. 14. The state of Ezekiel is significant: he was astonished. The situation in which he found the people of God affected him visibly, something which would help him to relate with the people to whom he was sent. It is easy for us to look at the people around us and be like the Pharisee who thought that he was not like other men, Luke 18. 11. We ought to recognise, like Paul, that it is only by the grace of God that we are what we are, 1 Cor. 15.10. The period for which Ezekiel sat is notable. It was seven days, suggesting a complete cycle. He remained in the place until he had a complete understanding of the people to whom he was sent.
Once the preparation was complete, Ezekiel receives his commission. He is called to be a watchman to the house of Israel. We might think that this would be more appropriate for Jeremiah, who was not in captivity, but the reason is that the Lord will recover the nation from those who went into captivity. The people who have remained in the land are, for the most part, in rebellion against the Lord. They have had prophets for centuries and refused to listen. These are people who have listened in measure, so the Lord will speak further to them. Before he speaks to them, Ezekiel needs to understand the basis of his service. As a watchman, he has to pass on any warning that the Lord may give to the wicked. If he fails to warn them, they will face the judgement that their actions deserve, but Ezekiel will be held responsible because he did not warn them. If the wicked does not listen, he alone will be held responsible and no blame will attach to Ezekiel. In addition, Ezekiel needs to be alert to the dangers that a righteous man faces. He may fall into a snare. If he is not warned, then Ezekiel is guilty of the failure to warn him, but if he was warned, he will be delivered. It is notable that the Lord sets out the contrast between the wicked and the righteous in a way that shows He is thinking about the righteousness of faith. The wicked is a man who will not listen to the word of the Lord, the righteous is the man who does listen. This is exactly what thee New Testament means by faith.
The Lord now sends Ezekiel into the plain where He promises to speak with Him. While He wants Ezekiel to dwell among the people, He must also learn the lesson of fellowship with the Lord in private. 
When Ezekiel goes to the appointed place, he has another vision of the glory of the Lord and falls on his face. He is sent back to his house where he is told to shut himself in. He is warned that his ministry will not be accepted. They will bind him and will not let him go out freely among them. In addition, the Lord will restrain him from speaking until He has a message for the people. Ezekiel will be dumb because the people are rebellious. They are not ready to listen to what the Lord has to say. This is a lesson that we need to learn. While there is a sense in which we need to go out with the word of God, there is another sense in which our labour may be wasted if the Lord does not give us a message.. Like Ezekiel, we need to wait for the Lord to open our mouths.
Are we prepared to be faithful watchmen to warn the people?

Memory Verse 'Son of man, I have made thee a watchman unto the house of Israel: therefore hear the word at my mouth, and give them warning from me', Ezek. 3. 17
May 28.	Ezekiel 4. 1-17.
The Sign of the Siege.
Ezekiel now has to act out a parable in front of the people. He has to paint a picture of Jerusalem on a tile and then besiege it with a fort, a mount and battering rams. He must place a wall of iron between him and the city and set his face in a way to show that he is laying siege to the city in symbol.
Once he has prepared the sign, he must lie on his left side with the iniquity of the house of Israel set on the tile to symbolise the judgement that falls on them. He does this for three-hundred and ninety days, approximately the length of time from the division of the nation to the captivity, followed by forty days on his right side for the nation of Judah.
The lesson is clear for the people. The Lord has been taking note of all that has happened. It may be that He has not intervened to judge immediately, but this does not men that He will not call to account. This has a double message for today. Many in the world will think that the apparent silence of God means that He will not judge. Rather than heed the warning to repent, they continue and become even more blatant in their rebellion. This is precisely what Israel and Judah did in the days of the prophets. In addition, as the people of God, we may be guilty of failing to recognise that we will be called to account. Many of the things which we have done may prove to be worthless because they were no more than ritual. It is only the things that were done out of a true heart that will earn a reward.
The Lord now gives Ezekiel instruction as to what he must eat in those days. He is living a parable of the affliction that the people face because of their rebellion. He must face the same trials as they face, so his food and water are both measured out in the way in which they would be in a siege. He is allowed to make his bread from wheat, barley, beans, lentils, millet and rye, but it must be measured out so that it is eaten over the period of his parable as an indication of how much food the people will eat. He has twenty shekels a day, which would be about eight ounces or just over two hundred grams. Given that this is all the food that he would eat in a day, it emphasises the desperate condition of the people in the siege. He was also allowed a sixth of a hin of water. A hin is a gallon or five litres, not enough for normal living in a temperate climate, so we can only imagine the affliction which this would bring to those who were living in the heat of the Middle East.
Ezekiel was told to mix his food with dung from a man, although the Lord permitted him to  use cows' dung because he had never polluted himself in such a way as this for his whole life. The thought of this is something that would make us shudder, yet we have to realise that this is the extremity into which the people had brought themselves by their rebellion. A place that was known as the fertile crescent, where the people could enjoy the abundance of the Lord has become a place where the people were forced to measure out the minimum food and drink that they needed in order to survive and to prepare their bread in a way that is utterly distasteful. They failed to take the warning in the days of the judges when the house of bread, Bethlehem, faced a famine, they continued in their own ways and  now they face the full judgement for the rebellion of many centuries.
Do we appreciate that every trial we face comes from of the Lord for His glory?

Memory Verse 'Moreover he said unto me, Son of man, behold, I will break the staff of bread in Jerusalem: and they shall eat bread by weight, and with care; and they shall drink water by measure, and with astonishment', Ezek. 4. 16
May 29.	Ezekiel 5. 1-17.
The Sign of the Hair.
Ezekiel now has to act out another parable after he has finished the previous one. On this occasion, he must shave his head and beard, then divide the hair into three parts. The first is set alight in the city, the second is cut with a knife and the third is scattered in the wind. He is allowed to take a few which he places carefully in his skirts, although even some of these must be thrown into the fire. The basic lesson is clear, the Lord has given the people to their enemies either to be killed in the fire or by the sword or to be scattered. Even those who escape at first will not escape, but may find themselves falling later.
The Lord now sets the background to the parable. He has established Jerusalem in a place of prominence in the centre of the nations that surround the city, but the people have not lived in a way that reflects this. They have changed the laws and statutes of the Lord more than others. When we think that they had to wait for the iniquity of the people to reach its height before they could possess the land, we can start to appreciate what the Lord saw in them. While it is easy to look at this and judge the nation, what we need to do is to consider whether the same is not true today. There are places where the word of God has guided the laws of the land, but it has been set aside and men claim a morality which denies the law of the Lord. Sadly, those who profess the name of the Lord can often take a lead in this when they emphasise the forgiveness and love of the Lord as if it were possible without meeting the demands of holiness. This may then encourage sin in the lives as the demands of God are set aside.
The full implications of the two parables now become clear. The extent of the judgement is such that fathers will eat their own sons and sons, their fathers as the people either fall to pestilence and the sword or are scattered across breadth of the world. It is only as this happens that the anger of the Lord will be satisfied. Men suggest that this is not consistent with the New Testament., but this is a clear example of their erroneous thoughts. We can only preach a Gospel of grace and mercy because the wrath of God was exhausted at the cross. The Lord endured it in full so that we do not need to suffer. The message of love and forgiveness is not because God overlooks sin, but because He has given His Son to pay the price in full. As we read passages like this, we can start to comprehend exactly what it means for the Lord to be angry with those who sin. It will serve to highlight our appreciation of what our Lord had to suffer as we think that He not only suffered for the sins of the nation, but for the whole world.
It is notable that the Lord speaks of the people becoming a reproach to the nations around. The Scriptures before this time foretold how the Lord would become a reproach on behalf of others. It is also a lesson to the people. Sadly, even many Christians ignore the import of the message in its fulness. They suggest that this was something that only Israel suffered for their sin. The reality is that it should be a warning to the world that this is where their sin is leading. There is no escape from the judgement of God. The fact that the nation of Israel has been raised up as a nation again after being scattered across the world for so many centuries should stand as a warning. The deception of Satan and the wilful ignorance of men means that it only heightens their rebellion.
Do we appreciate what the judgement of the Lord means?

Memory Verse 'Thus saith the Lord GOD; This is Jerusalem: I have set it in the midst of the nations and countries that are round about her', Ezek. 5. 5
May 30.	Ezekiel 6. 1-14
Judgement and the Remnant.
The Lord now gives a word to Ezekiel directly for the nation. He tells him to look towards the mountains of Israel and to prophesy against them. This is the boast of the people, the city is set on a hill so it was difficult to take, a feature which appears to have made the people think that they were impregnable. The Lord makes clear that this will not prevent Him from accomplishing what He has said against the people. He will bring the enemy against them with the sword. He will destroy all the high places, altars and images that are the evidence of their idolatry and rebellion. He will leave the dead bodies of the people beside the idols in which they boasted. It will be a complete devastation and the reason will be evident to any who stop to think about it. We need to be aware that the Lord may act in the same way today spiritually. He warns the Laodiceans that He will spew them out of His mouth because of their lukewarm attitude. They were ready to put on a show, but they were not prepared to follow it through fully. While we have the assurance of the presence of the Lord if we are faithful, we need to distinguish between outward observance and the true, whole-hearted obedience which He desires. Once again, the principle is that the glory of the Lord will be upheld. If we, or His people in any age, fail to do this by our actions. We face the possibility that He may do it by His chastening.
If the Lord judges, He is still merciful. He will leave a remnant who will escape from the sword to live among the nations. They will recognise the hand of the Lord and will turn away from their idolatrous practices. The things in which the people boasted before the captivity will be seen for what they really are and will be hated by those who are scattered. They will see the glory of the Lord upheld by the way in which He has treated them. While there has been a measure of restoration at different times, this is a promise that has never been fulfilled in completeness as yet. Even when the people came back from captivity, they were not prepared to turn to the Lord fully out of a true heart.
The Lord now gives the instruction to strike and stamp as a sign of the way in which the Lord will judge the people. It is a reminder to us that the Lord can act as easily as this in dealing with His people. He sees all the things which they have done and He brings them to account with sword, famine and pestilence. It does not matter where the people are. They cannot escape from His hand. Those who are at a distance will face the pestilence while those who are nearer at hand will face the sword. Those who are in the city will be besieged until they die from the famine that will take them.
As we read this, we may be tempted to question the ways of God. Habakkuk asks why the Lord might use a nation like the Chaldeans who are noted for their cruelty to punish His own people for sins that are far less serious to the human mind. The first fact for us to grasp is that the Lord sees what we do not. He knows exactly what is coming. Israel may suffer, but they have a future. Babylon may triumph but they face certain defeat. Also, we need to remember that the Lord will judge according to the light that a man has. The privilege of Israel means that they are held to account for things that the Chaldeans would not know. The Lord will never be unrighteous. A man will only be condemned for sin that he knows to be wrong.
Do we live in the light of the Judgment-Seat of Christ?

Memory Verse 'And they shall know that I am the LORD, and that I have not said in vain that I would do this evil unto them', Ezek. 6. 10
May 31.	Ezekiel 7. 1-15.
The Day of Judgement.
The Lord now tells of the end that has come on the nation of Israel. It will be a complete end that will reach into every corner, there will be no escape when the Lord acts. This is an important principle that is true of every dealing of God. Men speak lightly and even mock, but in that day, there will be no escape either by way of flight or by way of argument. The Lord will be precise and righteous in every aspect of His dealings. The Lord will not spare them nor show mercy because of their rebellion and abominations. He will act in a way that exposes their abominations so that no one is in any doubt as to the reason or the validity of the judgement. The purpose of this is so that the people know that He is the Lord. It is not vindictive, it is not His pleasure to act in this way, it is a necessity that they have brought on themselves. The same will be true when the Lord finally intervenes in world history. He will act in a way that silences every accusation that men may think to raise. They may think that their ideas are acceptable, but when they see them in the light of truth, they will know that the Lord is right and that judgement is the only option. This is why every mouth will be stopped, men will see their guilt and have no answer to any charge that is brought.
The Lord now adds a double description, each part of which is repeated. They face a time of evil which will be singular in its character. There has been nothing like this. As we think of this, we can see a parallel with the words of the Lord to His disciples on the temple mount. He warned of a time of affliction unrivalled from the beginning of creation, so great that without the intervention of God, all flesh would be destroyed, Mark 13. 19, 20. He speaks of an end which comes abruptly when the Lord will pour out His fury and anger on the people because of their ways. Once again, He reiterates that He will do this in a way that exposes their abominations. They will be seen to be in the place that should have been the Lord's at the centre of the lives of the people.
The Lord warns that the day has dawned on them, everything has come to its fulness ready for the Lord to act. Violence has grown into a rod of wickedness so that there will be none left to mourn for them. Once again, there is a parallel with the days when the Lord returns. The difference is that He will execute judgement against the nations in that day, He will lift up the remnant of Israel and set them in the inheritance which He has promised. It is a great mistake to read this and not look beyond the initial fulfilment. This is the warning that Paul sounds in Romans chapter 11. If the Lord deals in this way with Israel at the start of the times of the Gentiles, He will act in a similar, but even more severe, way with the nations at the end of that time. The suddenness of the events is such that a man may buy something, but not have time to enjoy his purchase. A man may sell, but not have time to benefit from the proceeds of the sale. Someone who is in the field would not have time to go into the city or the house. It will come on everyone in the place where they are. Once again, this is reflected in the warning of the Lord about the abomination of desolation. At the start of those days, it is the nation who flees because they have to face the final wrath for their sin, at the end of the days, it is the nations who are struck down without even the opportunity to flee. The trumpet may sound to prepare for the battle but no one will act because the wrath of God comes on them and devours without mercy.
Are we prepared to wait upon the Lord for His strength?

Memory Verse 'Also, thou son of man, thus saith the Lord GOD unto the land of Israel; An end, the end is come upon the four corners of the land', Ezek. 7. 2

June 1.	Ezekiel 7. 16-27
Those that Escape
Ezekiel now describes what happens to those who escape. They are left to hide in the mountains in mourning as they recognise the results of their iniquity. Every hand will be feeble, every knee will be as weak as water, they will be unable to do anything or even to walk. They will acknowledge their sin by clothing themselves in sackcloth. They will display an attitude that shows their horror and shame at all that has happened to them. They will lose all their silver and gold because this will be of no value to them, it will not help them to escape from the wrath of the Lord, it will not feed them with either food for the soul or the body Everything in which they boasted will be seen for its true worthless state. They will be left destitute because of their iniquity. As we read this picture, it is one which is equally possible for the believer today spiritually. It is precisely what the Lord warns when He addresses the Laodiceans. Sadly, it is all too possible that we may be in such a condition spiritually and not recognise it. This is what the Lord addressed on that occasion. We need to ask whether we are enjoying the fellowship that the Lord promises to those saints. If not, it is likely to be an indication that we are in the same spiritual state as they were and we need to take urgent steps to break free and recover our enjoyment of Christ.
The Lord speaks of the way in which He will take their ornaments which He set in majesty to mark them out as His and give them as a prey to the enemy. They have defiled all that He gave and made it into an abomination that He hates. It will be given into the hands of those who are marked by open wickedness as a lesson to the people that they cannot boast about what the Lord has done. This was the mistake of the Corinthians. They were taking the spiritual gifts which had been given for the benefit of the saints and turning them into something that promoted individuals. It is not wrong to exercise spiritual gifts, but we need to remember that they are no more than a gift which the Lord has given and no gift will ever make an individual worthy of more honour than one who does not have the same gift.
The Lord hides His face from the people and allows robbers to enter into the secret place which could only be accessed by the high priest once a year. It is defiled and He calls for a chain to bind because the land is marked by an abundance of the vilest crimes bringing death and violence. This may allude to the way in which Manasseh and Amon before him had desecrated the city, making it flow with innocent blood. These sins bring the wrath of God on the place. Homes are taken by the vilest of men, pride is brought to nothing and the holy place is corrupted. There is nothing left in which any could boast. Every vestige of honour, however slight, is taken away from the people. They will set themselves to find peace, but there will be no place to find it. While this was true in the days of Ezekiel, it will have a more complete fulfilment in a coming day. We can clearly see the parallel with the warning of the Lord to flee at the moment that they see the abomination of desolation set up. They are not to go into their houses. These are the people who escape. For the rest, there is no way of peace, their destruction has been decreed. It will come in waves as one trouble follows another, as there is warning after warning. They will look for someone to tell them what is happening, but there will not be a prophet to speak the mind of God, there will be no priest to teach the law of God. They have turned their back on Him and He gives them over to their choices.
Are we obedient to the word of the Lord?

Memory Verse 'Destruction cometh; and they shall seek peace, and there shall be none', Ezekiel 7. 25
June 2	Ezekiel 8. 1-18.
The Vision at the North Gate.
The time now moves on by fourteen months and the elders of Judah sit with Ezekiel in his house. While they are there, the hand of God falls on him and he sees the One Who sat on the throne in His first vision. He gives a description which matches the end of chapter 1, but on this occasion, a hand reaches out to take him by his hair, lift him into the air and, in vision, carry him to Jerusalem. He is taken to the north gate where there is an image that provokes the Lord to jealousy. The Lord is now going to show Ezekiel exactly what He is doing and why He is doing it. He is starting with the idolatry of the nation. The north side is the place that speaks of adversity and it indicates that the people have turned from the Lord to their idols in the face of adversity. Rather than to call on the Lord as they did on so many occasions throughout the course of their history, they have turned to an idol which will only ensure that the wrath of the Lord is increased against them. The parallel with the end times is notable. On that occasion, it is the man of sin who is responsible for the image as an open defiance of God. He sets up the image claiming that he is god and, in effect, defying God to withstand him. 
Ezekiel sees the glory of God in the place. He looks to the north, as he is told, and sees the image. As he considers the abominations that the people commit there, the Lord tells him to to turn and he will see far greater abominations so that the Lord is forced to leave the place which He has chosen for Himself. We can see a parallel here with the word of the Lord that comes to the church in Laodicea. We need to consider how easily this can be true of any of the Lord's people.
As Ezekiel comes to the door of the court, he sees a hole in the wall. As he digs at the hole, he finds a door and inside the door, he sees images of creeping things and beasts on the wall. In this room, he sees seventy of the elders of Israel with Jaazaniah in the centre of them. They all had a censer in their hands and a cloud of incense rose from the censers to fill the room. The men believe that they are hidden from view, to the extent of boasting that the Lord cannot see and has forsaken them.
The Lord now takes Ezekiel to the door of the gate of the Lord's house and shows him women who are weeping for Tammuz, but even this is not the full extent of the sin of the people. There is one last vision that the Lord gives to show the extent of the rebellion of the people. At the door of the temple in the inner court of the Lord's house, the Lord shows him twenty-five men who have turned their back to the house of the Lord and worship the sun in the east. The people have done all that they can to defy the Lord with their idolatry.
The Lord now points out that the idolatry is not the end of their sin. As if their idolatry was of no consequence, they have become violent in their ways and defied the Lord in a way that shows open contempt for Him and for all that He might say to them. 
The Lord warns Ezekiel that there is only one answer for this. He will deal in fury with the people. He will not spare them neither will He show them any pity. They may choose to cry as loud as they will, but He will refuse to listen to their cries. This is a sad picture which is completely out of character, but it shows the holiness of the Lord. He cannot condone sin.
Are we truly putting the glory of the Lord first?

Memory Verse 'And, behold, the glory of the God of Israel was there, according to the vision that I saw in the plain', Ezek. 8. 4
June 3.	Ezekiel 9. 1-11.
Judgement and Mercy.
As Ezekiel continues, he hears the cry go out for those who have the charge of the city to come with their weapon in order to execute judgement. The time has come for the Lord to act in judgement. The people who had responsibility before the Lord to watch must now act in judgement. While we are not told directly, it appears that these six men would have been responsible for the defence of the people from attack. This is a reminder to us of the unseen, spiritual powers that are active at different times in the circumstances of our lives. It is true for a city like Jerusalem, it is seen again in the book of Daniel in respect of the nations of the world. We must never lose sight of the fact that there are spiritual powers at work of which we know little, but which are far more powerful than men.
Ezekiel sees six men with their weapons of destruction, but he then sees a man with them who is clothed in linen with an inkhorn beside him. They go to the side of the brazen altar. As Ezekiel looks on he recognises that the glory of God has left the cherub and gone to the threshold of the house. Once again, the Lord is indicating that the time is rapidly coming when He will leave the city for its enemies. They have forsaken Him and refused His pleas to return, now He will leave them to suffer.
The Lord now calls for the man to go through the city and mark out those in the city who are concerned about the iniquity of the people. He is to watch for those who sigh or cry. It is not enough simply to look for those who speak about the evil, the Lord wants to see that there is a deeper concern for the abominations that are practised in the city.
Once this man has done his work, the rest of the men are sent to follow and to execute judgement against any who do not have the mark on them. They must not spare for any reason, neither can they show mercy. The command applies equally to old and young, to young women or little children. The only exception is that they must not come near to any who have the mark of God on them. The place where they must begin is at the house of the Lord. This is the principle that Peter quotes in his first epistle. It is the place where the Lord expects to see a good example set and if men will not show the example by their actions, the Lord will show it as He executes judgement. The men fulfil their commission, starting with the elders who are at the entrance to the house. In this respect, they are showing spiritual discernment. There was no clear instruction given, but the instructions that had been given were such that the step which they took was to be expected. The same is true for us on occasions. There will be circumstances in life where we do not have any specific word from the Lord to direct us, but there will always be clear principles which we apply to the situation. While we must recognise the distinction between discerning what to do and a direct commandment, we ought to be careful to use such discernment rather than to excuse ourselves in the way in which the Corinthians did. Paul sets out two clear principles that ought to guide in such situations namely,  does it edify and is it expedient?
As Ezekiel sees what is happening, he falls on his face, but the Lord explains the extent of iniquity. The man who set the mark on the people returns to confirm that he has finished.
Are we living in the light of the Judgement Seat of Christ?

Memory Verse 'And the LORD said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof', Ezek. 9. 4
June 4	Ezekiel 10. 1-3
Judgement from the Throne.
Ezekiel now sees what is behind all that he has seen. He looks into the firmament that was over the head of the cherubim and sees what looks like a sapphire throne. The vision is not immediately clear because Ezekiel speaks of the cherubim in the same way as he has spoken of a cherub in the previous chapter. There is no specific reference to cherubim prior to this although the implication is that the four living creatures which he saw as recorded in chapter 1 are cherubim. This suggests that he has seen a similar vision to that, but on this occasion it is centred around Jerusalem.
It is significant that there is only one reference to cherubim in Scripture outside of the book of Ezekiel which is not related to the cherubim on the mercy seat. This is when two of them guarded the way to the tree of life as Adam and Eve were put out of the garden, Gen 3. 24. It is an indication of the fact that they are associated with the judgements of the Lord on the earth. It is fitting in this context that they should be seen here. They were associated with the judgement of God against sin at the first and now they are associated with the judgement of God against the nation that He had called as His witnesses in the world.
In contrast to the mercy seat, the throne appears above the cherubim. This is instructive, it teaches us that the demands of God have not been met. In the most holy place, they could look down on a mercy-seat that was sprinkled with blood as the evidence of sacrifice. It pointed forward to the fact that the judgement of God had fallen and the demands of God were satisfied. As Ezekiel looks now, he sees a nation that has set aside their trust in the Lord so the demands of God must be met. For this reason, the throne appears above the mercy seat.
Apart from the breastplate of the high priest, the sapphire is associated with wisdom by Job and with the Nazarite by Jeremiah. These would emphasise the link with hearing in that this is the source of wisdom and the Nazarite is one who has devoted himself to the Lord. The throne of God demands that we listen to what He says. Failure to heed the voice of the Lord will bring judgement from Him.
The man clothed with linen, who sealed the faithful in the previous chapter, is now told to go between the wheels under the cherubim and to take coals of fire from between them. He must then scatter it over the city in the sight of the Lord. The man who was associated with mercy is now the one who executes judgement. There is no contradiction here, the two are directly linked together. It is only the sin of man which separates between them. They want to believe in a God of mercy Who will not execute judgement, they fail to appreciate that mercy has no meaning unless there is something from which we are delivered.
When a coal of fire was taken by one of the seraphim  to touch Isaiah's lips, it purged his sin so that he was fit to take the word of the Lord to the people. Now, it will judge the city. In reality, the two actions are the same. Sin is purged. On the first occasion, it was purged by sacrifice because sin was confessed. This fitted Isaiah for service. On this occasion, it purged in judgements which called men to account for their sin. 
Are we content with outward profession which will never be acceptable to our Lord?

Memory Verse 'Then I looked, and, behold, in the firmament that was above the head of the cherubims there appeared over them as it were a sapphire stone, as the appearance of the likeness of a throne', Ezek. 10. 2

June 5	Ezekiel 10. 4-22
The Glory Departs.
Ezekiel now records how the glory of the Lord departs from the house of the Lord. At first, He goes up from the cherub and stands over the threshold. As this happens, the house and the court are filled with the cloud and the brightness of the glory of the Lord. This is a reminder for the people that they are about to lose the privilege which has been theirs. The Lord is their God and He chose to make His dwelling with the people. This is why He gave them instructions for the tabernacle and the temple. Now, because of their rebellion, He is leaving the place which He chose to be His dwelling.
The wings of the cherubim make a noise like the voice of God when he speaks and it fills the house as far as the outer court. The command was given to the man clothed in linen and he fulfils what he is told and stands beside the wheels. One of the cherubim stretches out his hand to take fire from between the cherubim and to give it to the man who was clothed in linen. He takes this and goes out. This is a more detailed description of the way in which the man fulfils the command that was given to him. It is clear that there is a perfect unity in  the way in which all join to fulfil the command. This is an example to us for our service. It maybe that someone is given a particular work to perform, but this does not mean that he has to be left to work alone. There will often be aspects of the work that others can perform to help. 
As Ezekiel looks, he sees four wheels with the appearance of beryl, one by each cherub. Like the sapphire, the beryl is seen in relation to the breastplate of the high priest and the foundation of the new Jerusalem. It is also seen in relation to the hands of the Beloved in Song of Solomon 5 and in relation to the man who reveals the vision to Daniel as recorded in Daniel chapter 10. These latter two are both linked with the Person of Christ while the stone in the breastplate is linked with the tribe of Dan, the judge. Once again, the picture shows perfect unity in that the four cherubim are all identical in their appearance and they move as one in the place where the face looks.
As Ezekiel watches he sees the cherubim rise up  with the wheel and then the glory of the Lord leaves the threshold of the house to stand by the cherubim. Once again, the lesson is clear. The Lord cannot compromise His glory. The people failed to manifest the glory of the Lord in their witness, so now He must leave them to face the consequences. He has shown mercy towards them, He has turned away the judgement on more than one occasion, but this cannot continue. The Lord will not remain in the most holy place because it has been defiled. When we come to the New Testament, the Lord exposes this at the cross. While we may think of a way into the holiest being opened, there is also a very real sense in which the rent veil exposed the emptiness of the most holy place and with it, the emptiness of the religion of the Jews.  
The Lord will ensure that there is a testimony to His Name. They go out to the east gate of the house of the Lord with the wheels beside them and the glory of the God of Israel  above them. This was the place where the people entered. It is as if the Lord is offering one last opportunity to repent.
Are we ready to enjoy the fulness of fellowship with our Lord?

Memory Verse 'Then the glory of the LORD went up from the cherub, and stood over the threshold of the house; and the house was filled with the cloud, and the court was full of the brightness of the LORD'S glory', Ezek. 10. 4
June 6.	Ezekiel 11. 1-13.
The Judgement of the Twenty-Five
The Spirit now takes Ezekiel to the east gate of the Lord's house and shows him twenty-five of the princes of the people who were sitting there, plotting iniquity. He sees two whom he recognises as Jaazaniah the son of Azur and Palatiah. While there was a man named Jaazaniah named in his earlier vision, this appears to be a different man. It may be that these are the same twenty-five as he saw before when they had their backs to him. Now he sees the source of the wickedness that is practised in the city. It is not something that the princes would stop but cannot, it is something in which they take a lead. They will not accept that the city is in danger, they counsel the people to build in the assurance that, as far as they are concerned, there is no danger to them. They reassure themselves that the Lord will repeat the deliverance that He has done in the past and that they are the cauldron that will be used to accomplish this.
The Lord gives Ezekiel a message for the people. He is well aware of exactly how they are thinking, there is nothing hidden from Him. They refuse to accept the evidence of the dead bodies that are filling the streets. The language implies that these are people who have fallen in battle. Certainly, there were human sacrifices that had been made in the days of Manasseh and it is likely that this may have been repeated in measure by these men, but this is not what is in view here. It is the sad blindness of men who refuse to accept what is happening in front of their eyes. This is similar in character to the Jews in the days of the Lord who told Him that they were never in bondage to any. We think of history and the captivity that would quickly come in Ezekiel's days. We consider the time in which they lived and the rule of Rome. Their assertion was clearly false, yet they refused to accept that they were not free. This brings a challenge to us today. We can claim, rightly, that the work of Christ sets us free from the bondage of sin, but we need to look at our hearts and lives and ask whether this is really true for us in practice. While the claims of sin have been answered, it does not mean that sin will never rear its head against us. This is a constant battle throughout our lives. We need to ensure that we are aware of this and active in ensuring that we fight against it.
The Lord warns that He will bring them out of the city. He will bring the sword on them and deliver them into the hands of strangers. Rather than saving from the enemy, He will help the enemy against them. It will be a judgement that reaches to the very borders of the land. It is not simply that the city will be taken, but the surrounding area will be left. When the Lord sends the enemy, He will bring the whole nation into captivity. The reason is that they have refused to obey the voice of the Lord. For years, they have presumed on the mercy of the Lord. They have boasted in the Lord as their God and in the house of the Lord as the place that He will never yield to the enemy. They have not learned the lesson that the Lord taught the Pharisees in His day. It is the reality of heart in their appreciation of God that is paramount. The house is nothing unless the people are in a condition where the Lord can dwell among them.
As Ezekiel speaks, Pelatiah dies to emphasise the truth of the message from the Lord.
Are we living in the light of the presence of God, or in the deceit of sin?

Memory Verse 'And the Spirit of the LORD fell upon me, and said unto me, Speak; Thus saith the LORD; Thus have ye said, O house of Israel: for I know the things that come into your mind, every one of them', Ezek. 11. 5
June 7.	Ezekiel 11. 14-25.
The Lord with His People.
The Lord now confirms the prospect for Ezekiel and those like him. It appears that they have been rejected by the nation as a whole, possibly because they chose to go into exile at the same time as Jechoniah, as Jeremiah advised. The people who stubbornly refused to listen appear to send a message after them that the Lord has given them the land as a possession and that they are going away from the Lord by their action.
The Lord gives a promise to these people that He will be a sanctuary to them in whatever place they find themselves. The people in Jerusalem claimed the temple as the sanctuary of the Lord, but it would be destroyed. The people who left had nothing to look at, but the Lord promises that they have His presence. This is seen even more clearly as we come to the New Testament and, indeed, is the basis of the letter to the Hebrews. In that sense, the first captivity provided a foretaste of what the people would suffer from the time when the Romans destroyed the city. Once again, there is an immediate fulfilment followed by later events of the same nature. In this instance, there is still the prospect of a third occasion when the same will be seen.
The promise for those who have been scattered is that the Lord will gather them back into the land of Israel and that all idolatry will be removed from the land. There will also be a transformation that the Lord will work when He gives them a single heart that is set on doing His will. This is clearly not a promise which has been fulfilled yet. They have never recovered the whole land and even where they have returned to part of the land, it has been with the same character as they displayed previously.
In contrast to those whom the Lord promises to restore, He gives a solemn warning that the people who have derided them and set themselves to follow the idolatry and other practices that the Lord hates will learn that He will recompense them. The lesson which they had to learn was to walk by faith not by sight. This is still the same today. It is the basis of the warning that the Lord gives when he states that those who will save their life will lose it, but those who are prepared to sacrifice their life for Christ will gain an eternal reward.
As the Lord finishes giving the message to Ezekiel, the cherubim lift up their wings and the wheels rise with them. The glory of the Lord sits over them. The Lord gives Ezekiel one final picture to show that He has finished with the city. He will not own it or the people who remain there. There is a similar thought in Revelation chapter 3 with the church at Laodicea. Despite all the thoughts of those who were there, the Lord has to call for saints to come out to Him because He is shut outside the door. While we preach the call as a gospel message, the primary meaning of the  passage is a call for those who profess the name of Christ. It is not for us to try to determine whether they are guilty of false profession or whether they are among those who will be saved yet so as by fire. All that we are expected to do is to ensure that we are found among those who heed the call and come out to the Lord.
Ezekiel returns to the captives in Chebar with the message to encourage their hearts.
Are we careful to live worthy of the Lord?

Memory Verse 'And I will give them one heart, and I will put a new spirit within you; and I will take the stony heart out of their flesh, and will give them an heart of flesh', Ezek. 11. 19

June 8.	Ezekiel 12. 1-7
The Removal from Jerusalem.
The Lord has another message for the people through Ezekiel. Once again, He asks Ezekiel to demonstrate the message with an action parable before he tells the people what He has to say to them.
The Lord begins by telling Ezekiel that he is taking a message to people who will rebel against the Lord. Their character is the same as it was in the days of Isaiah as the Lord told him in the year that king Uzziah died. This covers a period of around one hundred and sixty years. In that time, they have seen the Lord deliver them when they turned to Him as well as the evidence of the wrath of the Lord when they sinned. There is every reason for the people to appreciate that the Lord is faithful to those who trust Him, but not to condone sin in the people, especially when it is blatant rebellion such as He exposes here.
Ezekiel has to prepare to move his belongings in the day so that he moves from one place to another in the sight of the people. It is a testimony to the people which leaves them with no excuse if they fail to listen and to heed the warning that the Lord is giving. It is clear that the Lord does not expect them to heed the word so He warns Ezekiel of this, even if He suggests that they may listen. It is really the evidence of how far the Lord is prepared to go in His efforts to gain the ear of the people.
Ezekiel prepares his belongings in such a way that the people are left in no doubt that he is preparing to move. He must bring it out in the daylight in such a way that that they all see what he is doing. When the evening comes, he must go out in full view of the people as if he were going into captivity. He has to dig through the wall in the sight of the people and carry his belongings through the hole that he has made as if he were trying to escape from the enemy secretly. By this time, it will be the twilight and he has to carry his belongings on his shoulders where all the people can see him, he has to cover his face so that he cannot see the ground where he is going. This is clearly an indication of the character of captivity which he is foretelling, The people who are taken captive will be left to go in a way that they cannot see to a place which they will not know. We can see the accuracy of this as we consider what happened to Zedekiah and his princes. They tried to escape from the city by night, they were taken and brought to Nebuchadnezzar. Some were put to death, Zedekiah had his life spared but only in that he was left without any eyes to see where he was going. He may have been afraid of the shame of surrender to the Chaldeans, but his sentence was far more humiliating as he was left without sight. Ezekiel carries out this act in front of the people a long time before Zedekiah is taken. Sadly, he will not listen and even the people who are with Ezekiel will not listen.
Ezekiel takes care to do exactly what  the Lord has said even though he does not know the meaning of his parable at the time. This is the true act of faith. He  is doing something that he does not understand in the knowledge that the people are unlikely to listen to what he says, yet he knows that he must obey the Lord implicitly. He will not deviate from what he has been asked to do because he knows that any deviation may spoil the message which the Lord wants the people to hear and to learn. 
Are we prepared to obey the Lord without question?

Memory Verse 'Son of man, thou dwellest in the midst of a rebellious house, which have eyes to see, and see not; they have ears to hear, and hear not: for they are a rebellious house', Ezek. 12. 2
June 9.	Ezekiel 12. 8-20.
The Challenge of the Lord.
The Lord speaks to Ezekiel again in the morning to ask if the people have inquired about what he has done. He speaks of the people as a rebellious house, and makes clear that He already knows the questions that the people have asked.
The Lord now tells Ezekiel what he must say to explain what he has done. What he has done is a sign of what will happen to the people who are left in Jerusalem. They have been given over to captivity and he prince will go out at twilight in his effort to effect an escape. He will go in exactly the same way as Ezekiel has demonstrated but it will be futile. He will be taken in the net that the Lord provides and brought into Babylon. He will leave with his eyes covered so that he cannot see the ground and he will come into Babylon in such a way that he will not see the city even though he is kept there as a captive until he dies. It is interesting that the Lord calls Zedekiah the prince. He was not a king in the true sense of the word because he was set up as a regent under the control of Nebuchadnezzar. Much as he would want to deny it, Zedekiah had no authority in himself. The fulfilment is seen when Zedekiah is brought face to face with Nebuchadnezzar and watches his sons and nobles die before he is taken away.
As far as any helpers are concerned, they face the prospect of being scattered to the winds and chased by the sword of the Lord. There is no prospect of peace for them. There is no way to escape from the wrath of the Lord. The only prospect is that a few will escape in such a way that they become a testimony to the way in which the Lord deals with those who rebel against Him. They will tell all that they have done and it will become evident that they have brought the judgement on their own heads. The key thought is that the Lord will be glorified. This is the lesson that Ezekiel has seen in the visions at the start of the book and it will be repeated throughout the book. It is the lesson that we need to learn as we think of the dealings of the Lord with us. He will not allow His glory to be diminished by men who take His name, but follow their own ideas.
The Lord adds a further warning to Ezekiel. He tells him that he must expect to eat and drink in a way that shows fear and terror. He will shake as he eats to demonstrate the fear of those who are left in the city to eat without ever knowing when they would get their next meal or if they would be able to eat it in peace without an attack from the enemy. The same was true of even the basic necessity of water. Things which should have been both basic and normal activities of life become something that is unusual and fearful. 
The reason for this is that the land is made desolate as a result of the violence of those who live there. It is notable that the Lord does not say that it is because of the violence of the enemy or even of the surrounding nations. The Lord highlights the fact that the people are reaping what they have sown. Servants have not been released in the way that the law of the Lord demanded. The poor and needy have been ignored or even made a prey for those who ought to have ensured that they were supported. In every way, the people have shown a complete disregard for the Lord so now the Lord repays them in a way that reminds them that He is the eternal Lord God.
Are we prepared to seek the Lord and obey His voice, or do we trust in empty ritual?

Memory Verse 'And they shall know that I am the LORD, when I shall scatter them among the nations, and disperse them in the countries', Ezek. 12. 15

June 10.	Ezekiel 12. 21-28
The End of Delay.
These verses contain two more declarations from the Lord to counter the way in which the people were thinking. It is easy to see how the attitude of Ezekiel's day is reflected today, both among the world at large and among believers, possibly to a lesser extent.
The first declaration addresses the common saying among the people that the prophecies are worthless because things continue and they are never fulfilled. This is precisely the attitude of the scoffers that Peter warns about in his second epistle. We should not be surprised to hear this. Sadly, there is a common idea that there will be no act of judgement  for the whole world such as the Scripture describes, but that the Gospel will eventually lead to the establishment of the kingdom of God. This is a doctrine which started with false professors who then tried to exert rule over the kingdoms of men in the name of the Lord. It is becoming more prevalent again with some variations, no doubt laying a foundation on which the Man of Sin will be able to establish his rule.
The Lord answers this with the simple declaration that He will intervene to silence these men and to bring His word to its fulfilment. This will silence the false prophets who try to claim that it will not be fulfilled. The Lord reiterates that He is the Lord, He only has to speak and what He says will be fulfilled. The time has come when He is going to perform all that He has indicated without delay. Even in this, He allows a time of siege when the people could still heed His voice and obtain mercy from the enemy.
The second question that the Lord addresses is those who accept that the warnings are valid, but say that the prophecies are for some long time in the future rather than present or the near future. While we may not subscribe to this directly, it is easy for us to act in a way that shows we may be guilty of believing it in our hearts. James warns about this when he writes to the rich and warns about the danger of buying and selling as if there was certainty that they would be around at a later time to profit from their actions. He teaches that we can only make a commitment with the condition that it is subject to the will of the Lord. He adds a very specific and solemn warning to those who were profiting from the poor whom they exploited as labourers to increase their own riches. The coming of the Lord would be a time of recompense when the Lord would judge them for their actions.
The warning that the Lord gives was true for Ezekiel in that within six years, the city was taken and the people were either cut off or taken into captivity. While we cannot put a time on the fulfilment of the prophecies for the present time, we do know that, once the Lord starts to act with the removal of the Church to heaven, it will all be completed within the life of that generation. We also have every reason to believe that the events from the time of the covenant with Israel will be fulfilled in around seven years even if there is nothing to suggest that this could happen until the moment when the Lord comes in power and glory. We are expected to live in a way that  clearly shows that we appreciate this and that it has an affect on our conduct. In every circumstance, we need to ask whether we would act in a particular way if we knew that the Lord might come. Clearly, this does not mean that we cannot plan, but we should not be governed by the thinking of men in our plans.
Are we living in the expectation that our Lord is coming?

Memory Verse 'For I am the LORD: I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged: for in your days, O rebellious house, will I say the word, and will perform it, saith the Lord GOD', Ezek. 12. 25
June 11.	Ezekiel 13. 1-9.
The Condemnation of False Prophets.
The Lord speaks to Ezekiel again. This time, He turns His attention to the false prophets who have deceived the people. He highlights the way in which they have prophesied out of their own hearts, they have said exactly what they think or what they want to happen. They have no thought for truth or for the effect that they might have on other people. This is not an attitude that should characterise those who want to serve the Lord, it is the evidence of someone who is only interested in personal gain.
The Lord calls for them to take heed to what He has to say to them. They have expected the people to listen to what they say, but have no time for what the Lord has to say to them. He will now call them to account.
The Lord starts by pronouncing woe on them. He highlights three things which characterise them. They are foolish, they listen to their own spirit and they lie about their message. They are foolish because they have chosen to ignore God in their ways. This is the thought that David expresses in two psalms, 14 and 53. When he speaks of 'no God', he is not thinking about those who are atheists, he is thinking about any person who lives as if God has no interest in them. They may reject Him completely, they may think that He is too distant to be interested in the individual or they may choose their own way despite knowing that there is a God Who will call to account. These prophets display the height of folly in that they are in the last category. TheY liars because they speak as if the Lord has given them a vision and sent them to the people when they have seen nothing. Once again, this is a great lie which the Lord cannot overlook because of its effect.
The Lord describes them as foxes in the desert, they will look for the evidence of any gap and sneak through to harm what is inside. The picture is apt because the people have the protection of the word of the Lord which the priests were responsible to teach. This is a wall that the Lord has devised to protect them. The problem is that the priests are more interested in their own ways, so they are content to listen to any prophet who will confirm what they want. In addition, the people are ignorant of the word of God for themselves so they accept what the priest and the prophet say. The result is that the wall which the Lord provided has gaps. There are men like Ezekiel and Jeremiah who will speak faithfully and try to warn the people, but they are dismissed because the people themselves would rather hear what the prophets and priests are saying.
The Lord warns these men that they are fighting against Him and He will oppose them. The result of their folly is that they will lose any place among the people. The Lord will vindicate His name by ensuring that no one who is guilty of these lies will be found among the people when they gather and their names will be missing from the record of the nation. There is an echo here of the warning of the Lord to His disciples that they should rejoice first and foremost because their names are in the book of life. This is essential beyond any other consideration. They are held responsible for the way that they have led the people, but Ezekiel will still have to point out that the people are guilty of accepting what they say rather than testing it against the law of the Lord.
Are we careful to put all that we hear to the test of the Word of God?

Memory Verse 'They have seen vanity and lying divination, saying, The LORD saith: and the LORD hath not sent them: and they have made others to hope that they would confirm the word', Ezek. 13. 6
June 12.	Ezekiel 13. 10-23
The Untempered Mortar.
The Lord now expands on His description of the false prophets and His reasons for acting in judgement. They came with a message of peace when there was no prospect of peace. They were in agreement to deceive the people in the same way as builders who built a wall then covered it with untempered mortar which they knew would not survive the rain. It was all done for the sake of appearances without any thought of whether it would stand the test. Sadly, the people, especially the priests, should have discerned the character of these men and exposed them for what they were.
The Lord promises a storm which will put their building to the test. This is exactly what He gave as the test of the true prophet. If their words did not come to fulfilment, they were to be condemned as false. The Lord promises a test which will expose their lies in such a way that even the simplest will be able to recognise the true character of these men. What this does in reality is to expose the heart of the people as a whole, not just the prophets. The Lord will leave no one with any excuse for failing to recognise the character of the false prophets. They should challenge them as to what has happened to their prophecies. The fact that the people still cling to their words is evidence that they do not want to change.
The Lord warns that He will tear their wall down with a stormy wind that exposes the very foundations of the wall so that it falls and brings the prophets down with it. He will give a clear warning to the nation as a whole that He is the Lord and they must accept His word.
The Lord now turns to the prophetesses. They are equally guilty of saying what they think or desire with no interest in what the Lord says. If the prophets were building something that was only an empty show, the prophetesses are making coverings for the arms, hands or heads. As the Lord looks, what He sees is women who are setting traps for the people in the way in which someone might hunt. It is clear from the prophecy of Jeremiah that they were seen as encouraging the people to stand against the enemy when in reality they were telling the people to remain as a prey. When the Lord gave an opportunity for the people to save themselves, the prophetesses ensured that they did not heed the warning.
 It appears that they were rewarded for their words, but the Lord sees the reality that they were actually selling the people who listened to the Lord to death while they spared those who deserved to die for their wilful sin.
The Lord warns that He will reverse their efforts. He will expose their coverings so that they are seen for what they really are and He will save those whom they condemn to death. In all of this, He will ensure that every one of them knows that He is the Lord and that no one can fight against Him. They have distressed the righteous who sought the Lord and encouraged those who were in rebellion to continue in their way. When they ought to have pleaded with the wicked to repent so that he did not come into condemnation, they were guilty of promising life. The result is that they will know nothing of the mind of the Lord. They will not have any more visions or revelations, but rather the Lord will save His people so that His name is glorified.
Are we living with a pure heart, or with selfish motives?

Memory Verse 'Therefore ye shall see no more vanity, nor divine divinations: for I will deliver my people out of your hand: and ye shall know that I am the LORD', Ezek. 13. 23
June 13.	Ezekiel 14. 1-11.
The Inquiry of the Elders.
Some of the elders of the people come to sit with Ezekiel. They imply a desire to hear what the Lord has to say by their actions, but the reality is very different as the Lord speaks. This is a reminder to us that we cannot deceive the Lord by our actions if the heart is not right.
The Lord tells Ezekiel that He is not prepared to speak to these men because they have not renounced their idols in their heart but rather retain their iniquity as a barrier between them and the Lord. He cannot have any common ground with the idolatry of these men.
The message from the Lord for them is that He will answer them in light of their heart, not according to the show that they may put on. He sees that they are still trusting in their idols. They may realise the folly of this which is why they come to Ezekiel, yet they are not prepared to relinquish their desire for the show of idolatry which brought such trouble on them. This has a clear challenge to us today. We may make an idol out of many things. This could even include our practices which may have had good reason at the start, but are only being continued out of ritual rather than spiritual exercise. We need to be aware of changing conditions and not rigid in our ideas.
The call of the Lord in light of this is simple. They must repent and turn away completely from all their idolatry. This is a similar call to the one which is frequently raised by the Lord in the opening chapters of Revelation. Ephesus is called to repent because of their ritual without love, Pergamos because of their acceptance of false teachers, Sardis are guilty of a name only without the works to support this claim and Laodicea are guilty of pride that boasts in outward, material blessings without any true appreciation of spiritual values. These are all spiritual equivalents of the idolatry of Israel and Judah.
 The Lord warns that He will not accept those who make such a show. He will expose them for what they are and will cut them off from the people so that everyone knows that He is Lord and will not accept a half-hearted allegiance. The challenge of these words should come home to us in a day when there is often a weakness in testimony to the name of the Lord. He will uphold His honour in His way. His desire is that He uses us to fulfil this, but we are not necessary. 
There is a particular warning for those who take the place of prophets. It may be that they are deceived because the Lord allows them to speak according to what they find in their own hearts. In this sense, He deceives the prophets, not because He deliberately sets out to do this, but because He allows them to follow the path that they have chosen. For such, there is a greater exposure and condemnation as they are destroyed in the sight of all the nation. The same punishment is also applied to those who choose to seek out these men who comfort them with their words rather than to expose their failures.
The reason for this is that the Lord wants the people to return to Him rather than to go away from Him. If they heed His voice, He will be their God and He will fulfil everything that He has promised.
Are we careful to live with a true heart for the Lord?

Memory Verse 'Therefore say unto the house of Israel, Thus saith the Lord GOD; Repent, and turn yourselves from your idols; and turn away your faces from all your abominations', Ezek. 14. 6

June 14.	Ezekiel 14. 12-23.
None can Deliver.
The Lord now pronounces His judgement against the people. He gives the reason first: they are guilty of grievous trespass. The background to this is abundantly clear from what we have already read in this book. The Lord sees the abominations that are worshipped by all the people, from the greatest to the least. There might have been some mitigation if it was only some of the people. Sometimes, there are people who go their own way despite what others might say. Sometimes, there are those who are faithful to the Lord when most are in rebellion against Him. While there are a few in Jerusalem, such as Jeremiah, there are not a significant number. The Lord sees blatant rebellion that reaches every part of the nation.
The result of what the Lord sees is that He has to warn that He will judge without mercy. He pronounces four judgements and shows the extent of his anger by pointing out that even three men who are noted for their righteousness could not save another soul.
The first judgement is the famine which the Lord will send so that there is no bread for man or beast. This shows the extent of the famine in that animals might be able to feed on scraps of grass or other plans which men could not digest.
The Lord names three men who are unable to save another. Noah is first, possibly because he has been through a similar experience. In his case, he was able to see his wife, three sons and their wives saved along with himself. This serves to emphasise the extent of sin that the Lord sees in the nation. The narrative suggests that Ham, at the very least, was not of the same mind as his father, yet he received mercy from the Lord. Daniel follows. He is another interesting choice in that he was a contemporary of Ezekiel and he would be used to bring the word of God to Nebuchadnezzar in a way which may have brought deliverance  to him for eternity as well as time. The final choice is Job, a man whose character fills a whole book and who is commended by the Lord at the end of his trial as well as the start. He delivers his three accusers after the Lord has exposed them as liars who misrepresented Him from the beginning of their words. All of these men are used by God to save others as well as themselves, but not one of them could save the nation from the hand of the Lord.
The second judgement is that the Lord sends evil beasts among them. This is notable in that our Lord was with such beasts in the wilderness and they did Him no harm. What a contrast between the unfaithful nation and the Faithful and True Witness! Our hearts should rejoice in the assurance that the Lord is in complete control.
The third judgement is the sword and the fourth is the pestilence. All of these judgements reach to every part of the land.
The Lord reiterates that the three men could not deliver another, but then He does show His mercy when He promises that a remnant would be saved, including both sons and daughters. The Lord will not make a final end of the nation. This message is repeated on several occasions as  if the Lord knew that it would be challenged in later days. There is the promise of comfort for the faithful when they see that the Lord only does what is necessary, He does not act without cause. 
Do we live in the good of great privileges that have come to us in the gospel?

Memory Verse 'Though these three men, Noah, Daniel, and Job, were in it, they should deliver but their own souls by their righteousness, saith the Lord GOD', Ezek. 14. 14
June 15.	Ezekiel 15. 1-8.
The Parable of the Vine Tree.
The Lord now takes up the picture of Israel as a vine in order to explain what He is doing. The Lord starts by asking what distinguishes the vine from the other trees that might be found in the forest. There is only one clear answer to this question. Unless a vine bears fruit, it has no value at all. We only have to think about the nature of the vine to see the truth of this. The wood has no strength in itself, so it cannot be used for any form of work, whether it be making something or supporting another object.
The picture teaches us an important lesson which is equally true today. The Lord Himself taught a similar principle when He spoke about the salt which had lost its savour. In both cases, the lesson is that the Lord's people have a single purpose which is to bear fruit in their lives which will testify to the work of God and bring glory to His name. We are called to represent Him in a world that refuses Him. This is not something that we can do in our own strength. It is not something that any man is capable of doing. It is one thing to speak about the Lord and His attributes, it is a entirely different matter to witness to Him. When legion was delivered from the demons that possessed him, the Lord told him to go and show what great things God had done to him. While Mark indicates that the Lord also told him to tell these things, the force of the message is that the change in the man would be the greatest witness to the saving power of Christ and to the character of God. Israel had lost sight of this and there is a danger today that we may be guilty of the same error.
The Lord reminds the people through Ezekiel that the only use for the vine when it fails to bear fruit is that it can be cut down to burn. This is a continuation of the thought. If any of us fail to fulfil the calling of bearing fruit through the work of the Lord in our lives, the alternative is that we become an object lesson in order to show His character. Jeremiah tells of the way in which the nations looked at Israel and Judah and asked what had become of a nation and a city that was so favoured. They may think to gloat over the destruction, but the response comes back that it was the evidence of the displeasure of the Lord. He chose them when they were the least of the nations, centuries after most of the nations had appeared. He brought Abraham from Ur of the Chaldees, He delivered the nation out of Egypt so that it became a distinct nation for the first time. He brought them into the land of promise and destroyed their enemies so that they could possess the land. Every part of their history was a testimony to the work of God in them. When they chose to refuse the Lord, He pleaded with them until there was no alternative but to chasten. 
They had every privilege, but they lost their inheritance because they would not listen. The Lord warns that He is now going to deliver them into the hands of their enemies. They are the fuel for the fire that will burn. If they think that they can escape from the fire, all that they will do is to find that there is another fire which will devour them until they are ready to confess that He is the Lord. Rather than to see the hand of the Lord at work for their good, they will see the Lord moving against them because they have denied the Lord by their conduct. The land which ought to have flowed with milk and honey as a testimony to the provision of the Lord for His people will become a wilderness simply because they defied the Lord.
Are we bearing fruit for His glory, or suffering shame for our sins?

Memory Verse 'Son of man, What is the vine tree more than any tree, or than a branch which is among the trees of the forest', Ezek. 15. 2

June 16.	Ezekiel 16. 1-14.
The Beauty of Jerusalem.
The Lord now calls on Ezekiel to highlight the extent of the sin of Jerusalem. He starts with the reminder that it owes everything that it has to Him. The Lord goes back to where the city was at the first. It belonged to the land of Canaan, a land which was under the curse of God because of its abominations. It can be traced back to a union between an Amorite and a Hittite. We do not know the exact details of this. The first clear mention in Scripture is that it is the city of Adonibezek although it may be linked with Melchisedek, who was king of Salem. The fact that the names of both the king and the city are clearly linked would imply that there is some link between them. Adonibezek was the leader of the five kings who joined against Joshua and Gibeon after Gibeon had deceived the people and entered into a covenant with them. He was certainly an Amorite, so this may be what the Lord refers to here.
The city was not of any major consequence such that no one took note of it apart from the Lord. Despite the name which indicates a place of peace, it appears to have been no more than a desire until the time of David when he took the city and it became his capital. It fell to Joshua in the initial conflicts, but it had been taken by the Jebusites and renamed, Jebus, until the days of David. It is at this time that the Lord directs David to take the city and to make it his own. The Lord now begins to establish the place as His centre, something which has made it the focus on hostility over many centuries.
When the Lord moves, the city is transformed. A place of no consequence becomes a major city which is noted for its strength and beauty. All of this was a direct result of the work of the Lord through David and Solomon. As the Lord looks on the city, He saw the evidence of love. This is probably a reference to the reign of David who was the man after God's heart. As a result, the Lord determines to establish the house of David through the line of Solomon and He takes Jerusalem as the place where He will finally place His name. Before the time of David, the ark and tabernacle moved to different places, but Solomon will build a house for the Lord using the instructions given to David. In all of this, the city is transformed from no more than another city in the land which was not even held by any of the tribes into a city which was known throughout the world such that the queen of Sheba comes to visit Solomon. The whole city is arrayed with the honour and glory which the Lord gave to the nation through the two kings..
As the Lord tells of all that He did for the city, it is easy to see how true this was. David brought all of the surrounding nations into subjection. There was not an enemy who would stand up against him. Solomon inherited this and, for the most part of his reign, he enjoyed the fruit of David's triumph. While it was David who brought the nations into subjection, it was Solomon who enjoyed the honour and glory that came from this. The extent of this is seen in the fact that Pharaoh would give his daughter to Solomon, an act which shows the esteem in which Solomon was held.	
Sadly, even by the end of the reign of Solomon, the seeds of departure and rebellion have been sown
Do we appreciate the grace and mercy of our God?

Memory Verse 'And thy renown went forth among the heathen for thy beauty: for it was perfect through my comeliness, which I had put upon thee, saith the Lord GOD', Ezek. 16. 14
June 17.	Ezekiel 16. 15-34.
The Desertion of Jerusalem.
The Lord now details how the people took all that He gave them and used it to draw others after them and for their own glory. Instead of acknowledging that the Lord had given them their beauty, they thought of it as their own. They claimed the honour which had come to them as if they had earned it rather than the Lord. They did everything that they could to attract those who were nearby in the same way as a prostitute might try to attract suitors. All that they used to draw attention to themselves came from the Lord, yet they used it for their own ends rather than giving glory to the Lord.
If they abused the honour that the Lord had given, they equally abused the gifts that the Lord gave. They decked the high places with the garments that the Lord gave and played the harlot there. They also took the jewels of gold and silver and turned them into images of men with whom the could commit such abominations before the Lord. They covered them with the garments that the Lord gave and offered to them the oil and incense which the Lord commanded for Himself. It is easy to see that the character of the sin of Israel and Judah was such that they blatantly accepted from the Lord and used it in a way that denied Him. While we might easily criticise this, Paul shows how the Corinthian especially were guilty of the same conduct. This is not to say that they were worse than others, it really highlights the fact that we are all prone to exactly the same sins. We need to search our own hearts to see where we fail and whether we are not repeating this conduct in our lives. More than this, they offer the flour, oil and honey to the idols. The final indignity that they practise is to offer their children to the idols or to make them pass through the fire. In all this, they completely forget all that the Lord has done for them. They ignore the truth that, if the Lord had left them where He found them, they would have died away in an open shame.
The people continue to degrade themselves as they build abominable places at every street corner, degrading the beauty that the Lord gave into something detestable. They show no discretion in whom they seek to attract, even to the extent of alluring Egypt, the Philistines and the Assyrians, all of whom were avowed enemies of the nation. After all of this, they go out to the Chaldeans and are still not satisfied. Once again, we can easily look down on the nation until we think about what is in view. Egypt pictures the world in its wisdom and riches, the Philistines speaks of the religion of men who do not want the claims of the cross while Assyria and Chaldea suggests the might and power of the world. There are few of us who are not attracted by at least one of these. We need to learn the lesson that the Lord is teaching us with these judgements. The world has many attractions which are designed to undermine the faith of the Lord's people and their devotion to Him. While many of these are useful in their place, we need to ensure that we never allow any of them to take the place that belongs to the Lord and have the mastery in our lives. Once we start down that path, it will not be long before we face the temptation to follow them with a devotion that may soon displace the Lord in our hearts. There is little doubt that Israel and Judah would have denied the truth in the same way as the Jews told the Lord that they were not in bondage to any when Rome ruled over them.
Are we consistently turning from all that would lead away from Christ?

Memory Verse 'But thou didst trust in thine own beauty, and playedst the harlot because of thy renown, and pouredst out thy fornications on every one that passed by; his it was', Ezek. 16. 15
June 18.	Ezekiel 16. 35-63.
The Judgement of the City.
The Lord now pronounces His judgement against the people. It may sound severe when we read the details. but it is no more than they have earned by their rebellion. They rebelled against the Lord an exposed themselves to their enemies in an open shame. They gave their children over to idolatrous sacrifices which were forbidden by the Lord. Now, the Lord will call together the very people to whom they turned and He will expose their shame to them in a way that makes them an object of scorn. They took what the Lord gave and claimed it for themselves as if He had no part. He will show the enemy exactly what they are without the Lord. If they have been unfaithful to the Lord, then He will allow the people with whom they thought to make agreements to treat them in the way that they would treat unfaithful wives. They will come together against the nation and will take away every evidence of glory and pride which they can find. Once they have exposed the shame of the people, they will set out to destroy them until the Lord decides that His wrath has been met and the people have suffered all that He requires.
The nation will become the object of mockery. The people will suggest that she is no more than the daughter of her other, someone who has had her day. Israel or Samaria is seen to be in the same mould. She has already fallen as Ezekiel speaks and Judah is about to follow in the same way. The Lord gave Judah the opportunity to learn from the consequences of the sin of Samaria, but she would not. He raised up Hezekiah and Josiah to show that He would have mercy if they turned. Now, there is no escape. They have gone further in the path of rebellion than Samaria, so they must suffer the consequences. They despised those who should have been seen as their brothers and sisters. The same may be true for us today. There is a danger that any of us can divide the saints because we make such an emphasis on those aspects of truth  which we practise and others do not that we fail to see the reality that there are equally aspects of truth which others practise and we do not. This is not the way in which the Lord desires His people to act. We should love every child of God. It may be that we cannot always agree with everything that they do, but we ought to be open to see where we fall short as well.
The Lord does give a promise of restoration. He will remember the covenant that He made with the nation in its youth. This is probably an allusion to the promises to Abraham, Isaac and Jacob. The significance is not that the Lord will on back on is promises, but that He will change the basis on which He fulfils them. The nation could not meet the demands of law, but the time is coming when the Lord will take up the people again on the basis of the work of Christ. He cannot do this until they take time to consider all that they have done. It is sad to think that, even today, most of those in the nation who have any thought about the Lord and His promises to them, still want to earn the promise rather than to receive it by faith. They refuse to think about the reasons why the Lord rejected them. There is a day coming when they will turn and seek the Lord and the promise here is that the Lord will be waiting for them. He will make an everlasting covenant with them that is based on what the Lord does for His people. When that day comes, the people will not be left to face the open shame of those who oppose the ways of God, they will enjoy the presence of the Lord in their lives at all times. 
Are we prepared to test our hearts as well as our actions in the presence of the Lord?

Memory Verse 'Nevertheless I will remember my covenant with thee in the days of thy youth, and I will establish unto thee an everlasting covenant', Ezek. 16. 60
June 19.	Ezekiel 17. 1-24.
The Riddle of the Eagles.
The Lord now gives Ezekiel a parable and a riddle for the people to consider. He wants them to understand the true nature of their condition. 
An eagle takes the highest branch from one of the cedars of Lebanon into a merchant land. The word for traffic or merchant is the same as the place, Canaan. It may be that this is what the Lord has in view here. In addition to the branch, the eagle takes a seed and plants it where there is plenty of water, such that willows may abound. The result is a low vine that grows which develops and takes root until there is the evidence of fruit beginning.
A similar great eagle comes, although it appears to be less glorious than the first. The vine sends out branches and roots towards it so that it will water the vine in her plantation. Here is a picture of the nation which has been planted by the Lord and given all that it needs, but it still chooses to reach out to those with less glory and settle for a lesser soil than the Lord offered. 
The Lord brings the challenge of the parable to the people. He asks whether the vine will prosper in its new environment. He knows that the people will recognise that this will not happen. One of the essential acts in tending a vine is to ensure that it does not touch the ground because this will kill the plant. The Lord warns that this is exactly what happens. As soon as the east wind blows, the vine withers and dies.
The Lord now explains in detail what is happening. The king of Babylon has come and taken the king of Judah captive with some of his princes. He has taken others from the royal family and set them up with an oath that they will honour the king of Babylon. Rather than fulfilling their promise, they send into Egypt for help. The Lord asks whether this can prosper. The answer is as certain as the parable: it will not help because the king of Egypt will not come to his aid. The reason for his judgement is that he has not honoured the oath that he took. This is interesting. The Lord expects us to honour our word, even if it is given in adverse circumstances. We ought not to commit to anything unless we intend to fulfil it. This is the character of our Lord, Who cannot lie.
The Lord will ensure that the schemes of the people come to nothing. The king who thinks to escape from the bondage that he accepted by his word, will find that he is brought into the city of Babylon to die. The Lord will ensue that he recognises that he is sinning against the Lord, not just against man.
The Lord now gives a further promise of restoration. He will take the highest branch and set it. He will plant it in a place where it will be noted for its prominence. It will prosper and bear fruit in a way that marks it out for glory. Every fowl will come to nest in the shadow of its branches. This will be done in a way which ensures that no one is left in any doubt that this is a work of the Lord to bring down those who exalt themselves and to take the lowly and exalt it. 
Are we ready to wait on the Lord or seek for our desires?

Memory Verse 'And all the trees of the field shall know that I the LORD have brought down the high tree, have exalted the low tree, have dried up the green tree, and have made the dry tree to flourish: I the LORD have spoken and have done it', Ezek. 17. 24
June 20.	Ezekiel 18. 1-18.
The Righteous Judgement of God.
The Lord now speaks to Ezekiel again and asks him about the thinking of the people regarding right and wrong. There was a proverb in the land that suggested that the children suffered the consequences when the fathers had eaten sour grapes. It was an indication of the fact that the people judged the children by their fathers, something which has been a problem throughout the course of history. It is a matter which Solomon writes about when he points out that a man may leave a heritage to a wasteful son, Eccl. 2. 18, 19.
The Lord warns that all reason for this will be removed because He judges righteously so that there is no ground to claim that one suffers for another's sin. He is the One Who holds every soul in His hand. Neither father nor son can escape from the judgement of the Lord. When it falls, it will be perfect and it will come on the one who sins, not on another. It may be that the nation was thinking of days when the mercy of the Lord delayed the judgement so that the children appeared to suffer when their fathers had been more rebellious. This was because they refused to listen to the warnings and, even when the Lord showed mercy, they simply took advantage of it. The time has now come when judgement will fall in a just and timely manner.
The Lord now explains what He means when He says that He will be just in His dealings. It is important to note that, when we read these details, the Lord is speaking about justice in this life on earth, He is not speaking about spiritual and eternal judgements. While we may use the principles that the Lord sets out to demonstrate the justice of the Lord, we will have problems in trying to spiritualise these details into a picture of the dealings of God in respect of eternal punishment. The clear statement of God in this respect is that all have sinned, so all the world stands guilty in the sight of God. Where these principles do apply is  in the matter of discipline that may be necessary among the Lord's people.
The Lord starts with the man who is not guilty of any crime that demands punishment. The Lord describes what He means in detail. The man has lived an upright life, he has not been guilty of robbery, murder, adultery or idolatry. In contrast, the man has been true to the Lord in his dealings with the poor. He is clear of any crime that deserves death, so he lives.
If this man has a son who is guilty of some or all of the crimes which the Lord has detailed, he is guilty and deserves to die, so he must die for his sins. There is no place for mercy to be shown under the law of God. The guilty man may have a son who follows the example of the first father and is not guilty of the sins which the Lord has detailed. He must be spared, he has done nothing worthy of death.
As we read the description that the Lord gives here, we might be tempted to think that this is an obvious example of justice, however it is not something that is always followed. It is common for the reputation of a man to be coloured by the character of their fathers. There are many examples, even among the Lord's people, of those who are given a position of honour because of their fathers, or those who are frowned on because of their background. There is the added consideration today that we must not be guilty of prejudging those who are saved from undesirable backgrounds. When they are saved, they start a new life.
Are we walking in ways that are for the pleasure of our Lord?

Memory Verse 'Behold, all souls are mine; as the soul of the father, so also the soul of the son is mine: the soul that sinneth, it shall die', Ezek. 18. 4
June 21.	Ezekiel 18. 19-32.
True Justice.
The Lord now challenges the people with the fact that they question His justice. They appear to believe that the son should be held responsible for the sins of the father. The Lord refuses this, stating that the soul who is clear of guilt should live. It is in this context, that the Lord sets out the principle which is often quoted in the Gospel, The soul that sinneth, it shall die. No one will be punished for the guilt of another man and no one will escape from the judgement that they deserve because of the righteousness of another.  The Lord adds a further consideration here. If a person turns away from their sin and returns to a path of obedience to the Lord, they will deliver themselves from judgement. This is a principle that goes beyond the justice that is set out in the law of the Lord. The reason for this is clear. No one would ever be completely free from guilt without this. In reality, without any other aid, no one would be able to fulfil this requirement. The Lord is anticipating the sacrifice of Christ in that this provides a means by which the power of sin is broken and a person may be delivered from both the guilt and power of sin. The assurance of the Lord is that every sin will be removed from the record so that they are not called to account again. The man will enjoy the standing of a righteous man without any fear of judgement.
The Lord now asks a rhetorical question which is central to our understanding of the true character of God, His question indicates that he takes no pleasure in judgement, but rather in showing mercy when men repent. It is clear from this that this is as true to the character of the God of justice and judgement that is seen in the Old Testament as it is to the God of love that is seen in the New. The two aspects of His character are not in conflict, they have to be seen together in order to appreciate the reasons for His action. He sees the harm that sin brings and He calls on men to turn away from it before it reaps the bitter consequences. As soon as a person turns, He takes great pleasure in welcoming him back.
The Lord now warns that the opposite is equally true. A man who has been marked by being good and right in his dealings, but who turns to sin has to face the consequences of his actions. Just as sin is put away, the righteousness of a man will not excuse him from guilt when he chooses the path of sin. None of us would condone setting a murderer free just because it was his first offence, we would expect justice to be exacted. Sadly, the Lord has to point out that the people of Judah in the days of Ezekiel did not see this. They said that the Lord was unjust. The reality was that the Lord gave opportunity to repent because He takes no pleasure in judgement, but the time comes when He can delay no longer.
The Lord assures the people that He wants to forgive. The message for the people is that, if they will turn from their sin and rebellion against the Lord, they will live. He is not unjust, but He cannot ignore sin indefinitely.
The message ends with a plea for the people to face the reality that the Lord will judge sin. He calls on them for a final time to repent and turn away from their transgressions and to set themselves  to walk in a path of obedience to the Lord from a true heart and with a new determination. He has no pleasure in seeing His people coming under the judgement that their sin demands. He wants them to turn and allow Him the opportunity to put away the wrath that He has pronounced. 
Are we content to rest in the assurance that God knows best?

Memory Verse 'For I have no pleasure in the death of him that dieth, saith the Lord GOD: wherefore turn yourselves, and live ye', Ezek. 18. 32
June 22.	Ezekiel 19. 1-14.
The Lioness and the Vine.
The Lord now takes up a lament for the princes of Israel. Once again, it is notable that He speaks of Israel, not Judah. He anticipates the time when the nation will be fully restored.
The Lord uses the picture of a lioness and her whelps to illustrate the plight of the people. The mother is like a lioness who has children. She feeds her whelps in the place where the lions are found, pictured in the first whelp. This is what happened to the nation and, particularly, the rulers of the people. They developed under the hand of God into a nation of influence among the nations in the region. They began to behave like the other lions as though it were one of them. This was the first mistake. The nation was the people of the Lord God, anything that they had was what He had given to them. They forgot this and it led them into the trouble in which they now found themselves.
When the nations saw what the Lord was doing with His people, they set a pit to trap them. This may be the marriages of the kings with the daughters of the other nations, there may be other events which added to this. The result is that the whelp is taken into Egypt. This is what happened after the death of Josiah. Jehoahaz took the throne, but the king of Egypt took him away after three months and replaced him with Eliakim or Jehoiakim.
After a time of waiting, the pattern is repeated. The whelp develops into a lion who goes out with the other lions to take prey and capture men. This time, the whelp is captured and taken into Babylon. This probably refers to the time when Jehoiachin is taken captive. 
It is sad to think that the start of this sequence is when Josiah went out against Necho, king of Egypt, despite being warned not to engage in a battle which did not belong to him. The logic may well have been that Josiah saw the threat the Necho presented and thought that he would be better to meet him in company with another, in this case Carchemesh. This is the reasoning of men, not an act of faith. It is easy to criticise, but we are all guilty of the same error on occasions. A king who accomplished so much for the Lord and His people is the cause of the events which lead to their downfall. We all need to remember the need to take heed to our ways or else we will fall.
The Lord now brings the challenge to the people. He uses a vine to illustrate the message. It was planted in a place where it had every reason to prosper. The initial result was that she was fruitful and developed..She was able to rule with a strong sceptre so that she was exalted and grew large with many branches. Sadly, the fruitfulness is displaced by show. Instead of being noted for the fruit, she is noted for her size and this brings trouble. It is a sad picture of the warning of Solomon that pride comes before destruction. We need to learn the lesson that she forgot. It is the lesson of the Lord Jesus when He told the parable of the mustard seed and the leaven. The Lord does not look at the appearance, He looks for fruit. We may make a great show, but it is worthless unless we demonstrate the fruit of the Spirit in our lives. The Lord may see fit to bless in salvation, there may be people added, it will not bring a reward. The reward is for faithful service. Just as the Lord tells of the vine that is broken and withered until the fire consumes it, so Paul has to warn the Corinthians that it is possible for a man to be saved so as by fire. There is no reward. 
Are our lives for the glory of God?

Memory Verse 'Thy mother is like a vine in thy blood, planted by the waters: she was fruitful and full of branches by reason of many waters', Ezek. 19. 10
June 23.	Ezekiel 20. 1-9.
The Idolatry of Israel.
Some of the elders of Israel come to inquire from the Lord and sit in Ezekiel's presence. This is the second time that they have done this. We are not given a date for the first time, but this was almost exactly two years after Ezekiel's first vision. If the first instance was at the beginning of his prophecy, it would mean that this was two years later. It may be that they want to see if the Lord has anything to say to them now. The answer is the same. The Lord tells Ezekiel to challenge the people with the question as to why they come to ask from Him now. He refuses to give them the satisfaction of a response to their desire. All He will do is to instruct Ezekiel to ensure that they understand the enormity of their rebellion against the Lord throughout the course of their history. The message that Ezekiel gives is one which highlights the fact that it is only the mercy of the Lord which has held back the judgement until this time. They may want to hear a message of hope, but the Lord has one of wrath.
He starts with the character of the people while they were in the land of Egypt. This tells us how far back their sin goes. It is not something which has come recently. It may be that the fact the Lord has not judged may have encouraged them to go further into sin, but it can be traced back to their beginning. In this respect, the Lord is emphasising that His dealings with the people have been a testimony to His grace from the first.
The Lord revealed Himself to the people as 'the Lord your God'. These two titles of the Lord announce Him as both the Sovereign Lord and the Eternal God. It is a title which is a consolation for those who hear it. The people in bondage would be glad to know that there is a Lord Who rules over the might of Egypt. Not even the oppressor can escape from the dominion of the Lord. As the Eternal God, He is the One Who will continue when the powers of men have failed. Whether we think of the might of Egypt or the powers that have intervened to this day, every one of them has failed or will fail, but our Lord cannot fail, He is the Eternal One.
The first act of the Lord on behalf of the nation was to bring them out of Egypt into a land which He had prepared for them. This place would be the glory of all lands, a place that every other nation would envy. All that He asked from them was that they would recognise Who He is and would set aside all the idols which they had worshipped and served. Their father, Abraham, was called from a land of idolatry where the family appears to have been involved in the worship of idols. He and his immediate successors had camped in the land of Canaan where the nations were given over to idolatry to such an extent that the Lord had decreed judgement against them. The family had developed into a nation in the land of Egypt where there was a multitude of idols. The one thing which separated them from the other people in every place was that they acknowledged the Lord as their God. It may be that the immediate family of Abraham worshipped the Lord, but they were the exception. Sadly, the nation chose to follow the idolatrous ways of Egypt rather than the path of trust and obedience that the Lord desired. Despite this, the Lord chose to honour His Name by fulfilling His promise to their fathers in a way that clearly showed His power and glory.
Do we really seek the Lord from a true heart?

Memory Verse 'Then said I unto them, Cast ye away every man the abominations of his eyes, and defile not yourselves with the idols of Egypt: I am the LORD your God', Ezek. 20 .7
June 24.	Ezekiel 20. 10-26.
Mercy and Judgment
The Lord continues to explain His dealings with the people by taking us on to consider the way in which He gave the law while they were in the wilderness. He reminds the people that this was the basis on which they could enjoy life. The standard of the law is too great for any to fulfil. It should have highlighted the failure of the people. Sadly, they show a similar attitude to that of Lamech when he told his wives about killing a man. They saw the mercy of the Lord in not executing judgement as an indication that He condoned their sin, even when He sent prophets to warn them about their conduct.
The Lord adds the sabbaths as a separate part of what the Lord asked of them. The reason for this is that the sabbaths were specific to the covenant with Israel, they are not a moral requirement that extends to every nation and to every generation. This is why the sabbath is not raised as a command to be obeyed in the New Testament. The teaching in the New Testament is that we receive the rest in Christ that the sabbath foreshadowed. We do not need the promise because we have the reality.
The people behaved in such a way that the Lord threatened to wipe them out while they were still in the wilderness. We can understand that this was true when they made a golden calf while Moses was in the mount, but the language here suggests that there were other instances where they failed to keep sabbath. Despite the sin of the people, the Lord spared them. We know that this was, in part, because Moses interceded, however this was because Moses understood the character of the Lord and pleaded in line with the mind of God. The Lord brought the children into the land of promise with the warning that they were not to copy the rebellion of their fathers. He lists the idolatry as the prime example of this. Once again, He highlights the sabbath as a specific commandment that He wanted them to obey. The reason for this is that it was a constant reminder to the people that the Lord had made a covenant which promised peace and rest. The sabbath stood as the guarantee that the Lord would fulfil His word in the same way as  He has maintained the order of day and night from the beginning of creation. It was a reminder to the people that every work of God, from the beginning of time, had the people of God in view.
The people chose to rebel against the Lord. They would not obey His commandments, they would not keep the sabbaths. In all of this, they brought the wrath of the Lord on them so that He was ready to fulfil what He had threatened in the wilderness.
Once again, the Lord held back from doing what the people deserved. It does not matter whether we think of the times of the judges and the number of instances where the Lord heard the cry and raised up a deliverer, the reign of David, or the reigns of later kings who stood for the Lord and turned away His wrath. As we look at history, we may think that the people were fortunate to be saved by such events. As we read this, we are led to understand that it was the mercy of the Lord in raising up such men at the times when they were needed.
The time came when the Lord allowed the people to be led astray because they refused His word. He gave them over to their rebellion, something which He may do with any who fail to obey His word.
Are we walking a pathway of obedience, or a pathway of rebellion?

Memory Verse 'I am the LORD your God; walk in my statutes, and keep my judgments, and do them', Ezek. 20. 19
June 25.	Ezekiel 20. 27-44.
The Coming Judgement.
The Lord continues with His analysis of the history of the nation. He now extends His response to the whole house of Israel. Once again, He refers to the whole nation, not simply the two tribes who had remained faithful to the house of David. He does not make a distinction between them.
He starts by recounting how they saw the land as an unlimited opportunity to engage in their idolatrous practices. The high hills may suggest that there was open idolatry that was clear for all to see. The thick trees may suggest that some tried to hide their actions. There was no benefit in either course of action, the Lord saw and took note of their sin. It was a provocation to Him which effectively challenged Him to act against them. They offered the incense and their drink offerings. When He challenged them, about the high place, they simply called it 'the High Place'. They did not have any shame about their conduct.
The Lord now challenges the people to consider whether they are polluted in the same way as their fathers. He highlights exactly what they are doing, bringing offerings and making their sons to go through the fire in honour of the idols of men rather than the Lord Himself. The result is that the Lord refuses to answer them. He knows that they want to be the same as the nations around, they want to worship things that can be seen, which have no life, rather than the invisible, but true God.
The Lord now assures them that He will rule over them. It may be that the people will be scattered, He will bring them back. The nation started out in the wilderness as they came out of Egypt, they will have to return to the wilderness when they come back. The Lord is going to plead with them in the same way as He pleaded with their fathers in the wilderness until they are prepared to acknowledge Him. The whole process will be repeated.
As the Lord describes His dealings, He speaks of the rod under which they will pass so that they can come into the covenant of the Lord. This may be an allusion to the way in which the people went across the Red Sea when Moses held out the rod of the Lord. It may also be a picture of the way in which the Lord will purge the people so that every rebel and every sinner will be put away., It may be that they come out of the land of their captivity, it does not mean that they will enter into the land of promise. This is the picture that the writer to the Hebrews takes up. There may have been more than half a million men who left Egypt, only two of these entered into the land. A similar picture will be seen in a future day when the Lord acts to bring His people back into the fulness of the inheritance which He has prepared for them. At that time, He will accept their offerings, He will be sanctified, they will know that He is the Lord.
The result of this is that the people are left to hate their past life. They will look back on all that they have lost because of their sin. They will appreciate the true nature of sin and they will share the thoughts of God in their hatred of this. This is true repentance that is the basis of the gospel in every age. Everyone who comes into the inheritance will know that it is all of the Lord's mercies and nothing of what they have merited.
Are we giving the Good Shepherd the pleasure that He desires from our lives? 

Memory Verse 'And ye shall know that I am the LORD, when I shall bring you into the land of Israel, into the country for the which I lifted up mine hand to give it to your fathers', Ezek. 20. 42

June 26.	Ezekiel 20. 45-21. 17.
The Prophesies against the South and Jerusalem.
These verses contain three separate words from the Lord as He warns of the judgements that are coming. The first is against the south country, the place of ease and comfort, while the other two both refer specifically to Jerusalem.
As far as the south country is concerned, the Lord speaks of the forest of the south. Here is a place which has every sign of abundance. It enjoys the warmth of the sun and the result is that it has prospered. There is a play on words here because the idea of south is a hot place, so the Lord chooses to judge the land with fire. This suggests the thought that they fall to the very thing that brings their prosperity. While the heat of the sun may be desirable, it can become a source of destruction and the Lord turns the heat on the land in a way that cannot be quenched.
The first message that the Lord gives to Jerusalem is against the city and the holy places. There is a connection with the previous parable because these are the places in which the people boasted. Jeremiah records how the claimed that they had the temple of the Lord as if that would mean that they could not be touched. The Lord now gives a warning that He will draw His sword and cut off the people from the land. He will act in a way that shows that He is the Lord and there is no mercy because He has acted in judgement.
As we think of this, we have to consider the way in which Zechariah speaks of the sword of the Lord smiting His Shepherd. While judgement did fall on Jerusalem, the assurance that we have is that there is One Who has taken the judgement so that we can go free. The nation refused Him, so they have suffered the consequences for many centuries, but when they return to Him, they will enjoy the fulness of His salvation.
The response of Ezekiel is that he must sigh in the sight of the people in such a way that they ask the reason for the sighs. His answer is that he is anticipating tidings that will come to tell of the judgement that falls. It will make every heart melt, every spirit faint and the knees become weak like water. The Lord is going to accomplish His purpose and nothing will stop it. The devastation will be fearful even for those who only hear the report.
The third message tells of the sword that has been carefully prepared for slaughter. This is no light event that happens by chance, this is a deliberate act of judgement. The Lord has given the people over to slaughter because of their sin. If Ezekiel sighed at the prospect of the previous message, it now becomes a howl because the sword will bring terror to the hearts of the people as the Lord fulfils the word that He has spoken for many years. The people would not listen and turn from their sin, so they face the wrath that the Lord has forewarned. It will come against every gate of the people, there will be no place of escape. They will b left to faint while the whole land is turned into a heap of ruins. The sword will shine brightly as it executes the judgement that the Lord has pronounced, it will be a clear manifestation of power and glory. The people can choose which way they want to go, but there is no escape. The sword will not rest until the Lord has exacted the judgement that the  sins of the people have earned. There is, however, the assurance that the Lord will not go beyond what is just and right. The One Who raises the sword will stop it at the right time.
Are we ready to rest in the power of the Lord?

Memory Verse 'I will also smite mine hands together, and I will cause my fury to rest: I the LORD have said it', Ezek. 21. 17

June 27.	Ezekiel 21. 18-32.
The Two Ways
The Lord tells Ezekiel to set out two ways in which the king of Babylon may move. He will leave his country and come to a point where he chooses between the two places which he may take. He will use divination to determine which way he ought to go between Rabbath of the Ammonites and Jerusalem in Judah.
When he comes to the parting of the ways, he prepares to use divination. On his right hand stands Jerusalem where he can appoint captains who will lead the people in slaughter, who will raise a cry and besiege the city with battering rams, a mount and a fort. This appears to be the wrong choice until he remembers the iniquity of the people. Their sin means that they will be a prey to be taken. This suggests that, while the king may have intended to use divination, he recalled the character of the people and determined to act at once. This gives a warning for us that we may bring judgement on ourselves ny our conduct. If we behave in an unseemly manner, it may draw attention to ourselves which will lead to reproach and shame. The Lord confirms both the choice of Nebuchadnezzar and the reason. The people have acted in a way which exposes their sin. This may be the way in which they rebelled against the authority of the king of Babylon who had set up Zedekiah as king of Judah. It may be the fact that they sent messengers to Egypt to try to raise opposition that would undermine the rule of Nebuchadnezzar. Whatever the reason, the princes of the people at the very least, tried to escape from Nebuchadnezzar in a way that has attracted attention. Rather than to escape, they actually sealed their own condemnation. The Lord warns that there will be nothing but unrest until the time comes when He will send the One Who is the rightful king.
He now turns His attention to the Ammonites and warns that the sword has been polished for the judgement that is coming. They have the men who predict what will happen, but it comes to nothing as the Lord decrees otherwise. Their advisors can only offer empty ideas and lies. The people are left as a prey to the Chaldeans who will come on them and bring their iniquity to its fulfilment. Their day has come, they have avoided the reward of their evil for many years, but they cannot escape for ever. As with the nation of Judah, they are left to face the fact that the Lord will call them to account.
The Lord warns that the sword will not be put away until the judgement is complete. He will take the people back to their beginning and will call them to account for all that they have done. This is the difference between the thinking of men and the ways of the Lord. Men are limited by time so they expect to see the result of an action within their lifetime and, in most cases, within a much shorter period so that they can enjoy the fruits of their actions. The Lord is eternal, so it is of no consequence to Him whether something happens in a lifetime or over centuries, what is certain is that He will call to account.
The warning of the Lord is that He will light a fire that will burn and the people will be the fuel for the fire because of their sins. They will be wiped out from the memories of men because they have defied the Lord. There is no escape for them.
Do we remember the principle, 'Be sure your sins will find you out'?

Memory Verse 'Thus saith the Lord GOD; Remove the diadem, and take off the crown: this shall not be the same: exalt him that is low, and abase him that is high', Ezek. 21. 26

June 28.	Ezekiel 22. 1-16.
Jerusalem Scattered.
The Lord now speaks again to Ezekiel to tell him to pronounce His judgement against the city because it is marked by bloodshed and abominations. There is no direct reference to this in the historical narrative although we are told that Manasseh made the streets run with blood. It appears that the practices which he instigated have been continued by the later kings of Judah and, certainly, by the people of this generation. The warning that Manasseh received has not been heeded by the new generation.
The Lord warns that the people are sealing their judgement by their actions. He sees their guilt and it is like a provocation that demands His intervention. He has pleaded and offered an escape, but they refuse to heed the warning. The result is that the people who should have been the manifestation of the glory of the Lord have become a reproach in the world. They will face mockery and vexation from both their near neighbours and from lands that are further afield. Their princes are charged with doing all in their power to shed blood when they should have been executing judgement and ensuring that it was not shed.  They belittled mother and father, oppressed the stranger and vexed the orphans and widows. It was the exact opposite of what the Lord expected. What is most sad is that it is condoned if not encouraged in the city. There is no shame in the evil that is practised.
The Lord now continues with a further description of the abominations that marked them. They were not interested in justice, they were happy to condemn to death based on hearsay without any genuine investigation or evidence. They practise idolatry in the mountains that are open to the view of all, there is no attempt to disguise or hide their sins. The are guilty of abhorrent practises which are allowed in full view. Some of thee are listed here to show the full extent of their sin. There is no thought of respecting family or maintaining purity. It is not simply that they engage in immorality, they defile themselves with forms of incest that are expressly forbidden under the law of the Lord.  
Their sin goes further in that they will wilfully pervert the cause of justice for their own gain, even to the extent that they will shed blood to fulfil a bribe. They exploit the poor and needy by charging interest which, again, is expressly forbidden. It gives clear evidence that they have forgotten the Lord and turned their back on Him and His laws.
The Lord warns that He will smite His hand at their conduct. They will feel the full force of His wrath because they make dishonest gain and shed innocent blood. Those who have the power are exploiting others for their own gain, but the Lord warns that He will call them to account. They may be stronger than those who suffer at their hand, but their heart will fail and their strength will disappear when they find that they are fighting against the Lord Himself. In that day, the Lord will fulfil what He has spoken and nothing and no one will be able to withstand His Word. The result is that He will scatter them among the heathen nations whom they despised. They will be found in all the countries of the earth and their sin will be purged by the judgement that falls. 
Even in this, the people will maintain their distinction and they will come to know the Lord. They will realise what they have ignored until they are fit for the Lord to restore.
Are we careful to live with a sincere heart in the sight of God?

Memory Verse 'And thou shalt take thine inheritance in thyself in the sight of the heathen, and thou shalt know that I am the LORD', Ezek. 22. 16
June 29.	Ezekiel 22. 17-31.
The Cleansing of the Land.
'The next message that the Lord gives to Ezekiel is a warning that He will make the city into a furnace and that the people will be gathered into the city in the same way as metals are placed in the furnace to melt them down and purify them. This is an indication of how deep-rooted the sin of the people is. It cannot be purged by normal processes of cleansing. While the message applies to Israel in the first instance, it is true for every individual in the world. All are sinners with no means by which they can cleanse themselves. The only basis on which a change can be effected is the work of Christ. The only alternative is everlasting fire because the sin will not be purged. Sadly, the effect will be a gnashing of teeth, not in contrition but, as with the people who stoned Stephen, in defiance of God.
The Lord follows with another warning for the people. He speaks of the land that has not been cleansed. The Lord has shown mercy to the people. Many nations have risen and fallen under the hand of the Lord, but He has preserved His people to the day when Ezekiel speaks. The response of the people is that they ignore the Lord. There is a conspiracy to undermine the word of the Lord. Prophets will join together to speak the same thing, even if it is a contradiction of what the Lord is really saying. They are only interested in making a prey of the people, feeding on them for their own benefit both in terms of acceptance and in terms of material prosperity. Their unity means that the people will listen and will not challenge, even when women see their husbands die because of the lies of such men.
The priests are equally corrupt. They take no account of the mind of God in the way that they conduct themselves. They go against the law of the Lord without any concern, they make no distinction between what is holy and what is common, or the clean and unclean. They take no account of the sabbath that was given as a sign of the covenant between the Lord and His people. In every possible way, the people treat the Lord as if He were no more than any person of no consequence. Again, while we may read this with horror, we need to think about how the same can be true of us. While we do not have the same clear-cut commandments to mark a distinction, there are many ways in which we can show a lack of reverence for the Lord by our conduct. We ought to have a concern that we do not do anything that might bring shame or reproach on the name of out Lord.
The Lord now addresses the princes and exposes them for their desire to make a gain out of their position. They make a prey of the people, they kill and destroy indiscriminately and the prophets sport them with words that have no substance which are therefore like walls that are built without the mortar to hold them together. The result is a structure which may look good, but which will not withstand any storm. 
Sadly, the people follow the example of their leaders, so the Lord looks for a man who would stand in the breach so that He does not need to judge the land. He cannot find one, but we have the glorious assurance that there is a Man Who is fit to stand, He has endured the storm of divine wrath as the indignation of the Lord was poured out and we can rejoice in the assurance that there is no condemnation to them that are in Christ Jesus.
Are we prepared to stand for God, and intercede for the saints whatever the cost?

Memory Verse 'As silver is melted in the midst of the furnace, so shall ye be melted in the midst thereof; and ye shall know that I the LORD have poured out my fury upon you', Ezek. 22. 22
June 30.	Ezekiel 23. 1-21.
The Two Sisters.
The Lord now details the sin of Israel and Judah with another parable. This time, He speaks of them as sisters, the daughters of one mother. This is a reminder to the nation that they are one, there should never be two distinct nations such as was the case for so many years. It does appear that, by the time that the people returned to the land, the distinctions had been lost although the Jews still appeared to treat the Galileans as if they were not a part of the nation.
The Lord takes us right back to the time when the nation developed in Egypt and tells us that they were guilty of sin even at that time, probably an indication of idolatry. This shows the grace of the Lord, it also indicates that there is no reason to think that the Lord might set them aside, given that He called them out of Egypt when they were already following a path of sin.
The names that the Lord uses indicate the idea of a tent. Israel is Aholah, her tent, while Judah is called Aholibah, my tent in her. It may be that these names indicate that the Lord has chosen the people to be His dwelling place. Aholah is Samaria, with the ten tribes, and Aholibah is Jerusalem, with the remaining tribes. The names would remind us that Samaria may have been the Lord's people by birth, but they chose to set up their own nation and the idols which characterised them, whereas Jerusalem and Judah maintained the outward form of obedience to the Lord.
Aholah plays the harlot and sets her sights on the Assyrian. She was taken in by their dress and their appearance and she went after them and their idols. As a result, the Lord gave her over to them. Rather than to honour her, they defiled her, took her children and killed her in a way that would make her an object of reproach among the heathen.
Aholibah refuses to heed the warning that her sister's actions should have sounded. Instead, she chose to go further into idolatry and defilement than her sister. She went after the same Assyrians as her sister, but then she added to this by going after the Chaldeans. She was not even faithful to those whom she followed at the first. She sent messengers to Babylon to bring them to her, thinking that they would act as a defence for her, when their only intention was to corrupt and destroy her in the same way as the Assyrians destroyed her sister. If the Assyrians had shamed Aholah, it is Aholibah herself who openly shames herself in the sight of the Chaldeans. The corruption is such that the Lord cannot continue to uphold her, but rather He gives her over to the people whom she sought in the same way as He gave her sister to the Assyrians.
Even when it was evident that the Lord had given her over and that the Chaldeans were not interested in her welfare, but rather in harming her, she still chose to rebel by going back to the very place from which she was delivered at the first. She turned to the Egyptians and doted on them. She was content to take men who had no interest in her, whose conduct was no better than donkeys and horses. She was wholly given to her rebellion. It was so complete that she went back to the exact bondage from which the Lord had delivered her centuries before. The result was exactly the same as it had been then.
Are we ready to seek the Lord with a single heart that is not distracted by the world?

Memory Verse  'Son of man, there were two women, the daughters of one mother', Ezek. 23. 2

July 1.	Ezekiel 23. 22-49.
The Judgement of Aholibah.
The Lord now warns of exactly how He will judge the people. He will raise up the people with whom they have entered into an agreement as the enemies who will be the means by which He will execute judgement on them. The Babylonians, the Chaldeans and the Assyrians will join with other powers to come against them. The very features which drew them to the attention of the nation will be the features which are displayed in power against them. The Lord will use them as the means by which He will judge the nation. He will use their anger to demonstrate His anger at the sin of the people. They will take away everything in which the people could boast. They will be left exposed to an open shame as the Lord gives them over to judgement until they forget the sin that they learned in Egypt.
The Lord now warns that they will be left to face the same wrath as Israel. They have seen the nation taken into captivity and their reaction appears to be one of pride that they are not like them. What the Lord wanted was humility to acknowledge that they desired the same judgement as their sister. The result is that they are left to drink the dregs of the cup that Israel has drunk, their judgement is more severe because they would not listen to the Lord despite their protestations and profession.
Ezekiel is now left to pronounce the judgement of the Lord against the nation as a whole. They are guilty of adultery and of bloodshed. The Lord sees the idolatry of the people in the same light as adultery because both are acts of infidelity. The people who forsake their God are no different to the husband or wife who leaves their spouse. Equally, the practice of sending their sons through the fire is an act of murder. All of this is compounded by the fact that they will come into the house of the Lord as if they had done nothing wrong. They had no concept of the holiness of the Lord. They profane the sabbath because they deny the covenant which the Lord made with them. It may be that they make a show of keeping the sabbath and bringing the offerings of the Lord, but their practices deny their outward acts.
The final act of rebellion is that they send to a nation that is far away and ask them to help when the Lord was waiting to answer their call. They do everything in their power to make themselves acceptable to such people, but they do nothing to bring pleasure to the Lord. 
The warning of verses like these is that we can be equally guilty when we allow ourselves to become distracted from a path of obedience to the Lord by compromise with the world. Sometimes, this may be justified with the suggestion that we are trying to reach out to the world. Sometimes we may use the argument that we are looking for more effective ways of reaching those around us. Either of these suggestions have a measure of validity as long as they do not become an excuse for going against the word of God. Our calling is one of bearing witness to the Lord. The foundation of this is that our lives are transformed by His saving power and become a demonstration of the reality of faith which is effective in our lives. The same warning comes to us as it did to the nation in Ezekiel's day – if we do not live according to the desire of the heart of God, He may use his chastening as the means to show His holiness and to maintain His honour. The end result will be the same that sin will be purged from the life.
Are we careful to give the Lord the devotion that He deserves in our lives?

Memory Verse 'And they shall recompense your lewdness upon you, and ye shall bear the sins of your idols: and ye shall know that I am the Lord GOD', Ezek. 23. 49
July 2.	Ezekiel 24. 1-14.
The Parable of the Pot.
The Lord speaks to Ezekiel again on the tenth day of the tenth month of the ninth year of Zedekiah. He tells him to make a note of the day as it is when Nebuchadnezzar set himself against the city of Jerusalem. This is the first indication that the word of the Lord is about to be fulfilled, however it is possible that some might be tempted to think that the Lord will repeat what He did to the Assyrians. 
The Lord instructs Ezekiel to enact another parable to emphasise the futility of such a hope. There is no escape on this occasion, the judgement has been decreed and nothing will turn it away.
Ezekiel has to prepare a pot with water which he sets to boil. He must then go and collect the best of the pieces of meat to put into the pot. The thigh and the shoulder are singled out for special mention. This is a picture of the strength of a man. The pot must be filled with the best bones, it is not enough to perform a partial picture, the Lord wants the people to understand the true nature of His judgement that is coming. It is not enough even to fill the pot with bones, more have to be placed under the pot so that they provide the fuel for the fire. The bones must then be boiled thoroughly until they are well-cooked.
The Lord now pronounces a woe against the city because it is marked by bloodshed. They have done nothing to remove the waste from the city so the Lord decrees that they must be brought out one by one. No one is allowed to escape because the city has been so open in its evil practices. It is not even as if the people have tried to hide, they have gone to the top of the rock in open view with no covering for their wickedness.
The Lord now says that He will ensure that the city burns fiercely. They have to ensure that the pile is large, that the wood is heaped up so that the flesh and the bones are consumed.
Once the bones have been consumed, Ezekiel still has to leave the empty pot on the fire so that it becomes hot and all the dross that is left becomes molten and is consumed. He gives the explanation of the parable. The city has been marked with lies. They have listened to the false prophets rather than the word of the Lord. He has become tired of hearing all the lies that the people accept. They refuse to take heed, even when it should have been clear that the Lord has determined to judge them. He is left with no choice but to purge her with the full weight of His wrath so that the dross is consumed and the nation purified. He has tried before in a measured action which was designed to awaken them to their true state, but they would not allow His actions to have the desired effect in their lives. Now He has spoken and He will not hold back any longer. There will be no sparing or turning away. He is going to judge until the work is complete.
There is a warning for us in this. The Hebrew writer reminds us that the Lord measured out the trials of life to perfection. His desire is that we are exercised by them so that we allow Him to fulfil His work of purging the dross in our lives and bringing us out as those who are marked by true holiness. We need to bow and learn from Him rather than to fight with Him.
Are we faithful to our Lord or merely putting on a show of obedience?

Memory Verse 'I the LORD have spoken it: it shall come to pass, and I will do it; I will not go back, neither will I spare, neither will I repent; according to thy ways, and according to thy doings, shall they judge thee, saith the Lord GOD', Ezek. 24. 14
July 3.	Ezekiel 24. 15-27.
The Death of Ezekiel's Wife.
The Lord now calls on Ezekiel to perform an action parable that must rank with the hardest of all actions. He is told that he will lose his wife, the desire of his eyes, at a stroke, but that he must not mourn, weep or shed tears. He must not perform any of the usual expressions of grief that would be expected. The use of the description, the desire of thine eyes, tells us that his was a happy marriage. There may be men who would be happy to see their wives dead, but this is clearly not the case with Ezekiel and it is as clear that the people knew it was not the case.
Ezekiel obeys the Lord although he has not been told the reason for this demand. Here is true faith, a faith which will obey even if the request seems unreasonable or inexplicable. He goes out in the morning to speak as the Lord directs, in the evening, his wife dies and in the morning he goes out again without any sign of mourning.
The people cannot understand so they ask Ezekiel to explain the significance of his actions. He tells them that the Lord has told him to pass on the warning to the nation that He will do this to the nation. The time is coming when they will hear the news that the Lord has acted in judgement against everything that the people hold dear. The sanctuary is the symbol of their strength and the desire of their eyes, but it will be corrupted. Their sons and daughters who have been left will be slain with the sword. They will have nothing left in which they can boast because the Lord removes it and they are not to mourn because it is the result of sin. It is right to mourn the loss of those whom we love, it is right that we should mourn when we see saints being deceived into ways that are not true to the Lord. The issue here is that this is a judgement of the Lord for a direct act of rebellion. While we may pray for restoration, we should not be seen to condone wilful sin.
Once again, the Lord adds that the purpose is that He is giving a sign to the people so that they will understand that this is His work. As a result, His desire is that they will see that He is the Lord. He is not taken by surprise. It may be that the people are deceived by the false prophets, it may be that they have a vain hope that it is Ezekiel who is deceived. The Lord is ensuring that they are in no doubt, but rather that they know that He is the Lord and that He is in complete control of every circumstance, even when it is undesirable.
The Lord now warns Ezekiel that when these events happen, there will be men who escape from the devastation and tell him what has happened. This will mark a complete change in the character of his ministry. The Lord has set a watch on his mouth so that he cannot speak freely. While there are specific messages for specific situations, Ezekiel is not given a word from the Lord regarding His dealings in a general way. Isaiah has a number of burdens that tell of the judgements of the Lord against the nations. This is not the ministry of Ezekiel but, when news comes regarding the fall of the city, he will be given an open mouth so that he can speak freely. This will be a sign to them. It is something which is clear as we read the remaining chapters because the closing chapters of the book are full of visions that tell of the glory of the Lord coming back to the land and the people being restored.
Do we spend time before the Lord to learn of Him, so that we can speak for Him?

Memory Verse 'Son of man, behold, I take away from thee the desire of thine eyes with a stroke: yet neither shalt thou mourn nor weep, neither shall thy tears run down', Ezek. 24. 16

July 4.	Ezekiel 25. 1-7.
Prophecies against the Ammonites.
The Lord now turns His attention to the enemies of His people. He prophesies against the Ammonites before the news comes from Jerusalem. As He speaks, He charges the people with their conduct when the city is taken. This does not mean that the sequence is wrong, it means that the Lord knows exactly how they will behave. The Ammonite thought that he could take advantage of the destruction of the city to to mock and, possibly, to spoil it when the judgement fell. They did not realise that the Lord would not relinquish His honour. It may be that the nation has brought judgement on themselves, but the Chaldeans were His instrument to accomplish this. If others, such as Ammon, think that they can use this for their own ends, they will find that they are fighting against the Lord.
The Lord warns that He will send the men of the east to take possession of their country. They will bring the people into captivity. They will establish their rule in the land and will use all that belonged to the Ammonites for themselves. This is an encouragement as well as a  warning to us. The encouragement is that the Lord will not fail to fulfil His promises, He will not allow the enemies to overstep the mark which He sets. The warning is that we are to avoid the attitude that marked the Ammonite. It is easy for us to belittle others who are equally the Lord's people and to think that we are in some way better than they. As soon as we harbour thoughts like this, we open ourselves to the danger that we may find ourselves at enmity with the Lord. It may be that we are more true to the word of God in some ways, but it is equally likely that the others are more true to the word of God in other respects. A real danger is that we are true to an outward form, but we fail to obey the Lord from the heart. If this is true, there is a real danger that we will be found open to greater rebuke in the eyes of the Lord. We cannot set aside the truth of God, but we must search our hearts to ensure that we are true to Him for the right reasons.
The Lord issues the same warning to the Ammonites as He gave to Judah. They will learn that He is the Lord, He cannot be defied, He is in Sovereign control of every situation and is working His eternal purpose for His glory. He knows exactly what the people are doing and why and He will call to account in His time. They may appear to succeed in their schemes, but it will come to nothing.
The Lord describes what He has seen in the Ammonites. They have given an exaggerated display of joy at the demise of Judah. In this context, the clapping and stamping are likely to be the evidence of the exuberance of their joy. The Lord sees that this comes from the heart. It is not simply an outward display, it is the evidence of a deep-rooted bitterness and hatred against the people of God. As they fail, the Ammonite takes great pleasure. This is an attitude which the Lord never condones. We may find ourselves in difficult situations, we may face men who hate us, possibly for no reason. We should never allow this to affect our thoughts. Even the vilest of men are loved by the Lord and we ought to show that same love in our dealings with them. It may be that they will bring the wrath of God on themselves by their actions, but we should take no pleasure in this. Whether we read the Old or the New Testament, we learn that the Lord takes no pleasure in judgement, but desires opportunity to show mercy to all.
Are we careful to keep our heart right before our Lord?

Memory Verse 'And I will make Rabbah a stable for camels, and the Ammonites a couchingplace for flocks: and ye shall know that I am the LORD', Ezek. 25. 5	
July 5.	Ezekiel 25. 8-17.
Other Neighbours.
If the Lord has dealt with the Ammonites, he will deal with Moab and Seir as well. These are the children of Lot and Esau, pictures of those who indulge the flesh. They join to mock by suggesting that Judah is like the rest of the heathen nations. They failed to acknowledge the hand of the Lord with the nation over the previous centuries. Sadly, this is true of the world in which we live. They will look at those who profess the name of Christ and will use them to excuse their own behaviour. There has been clear evidence of the power of God at work to raise up nations who ought not to have gained such prominence. Rather than to recognise that decline comes because they turn their back on the Lord, men will see the weakness of those who profess without living a life of faith and suggest that it shows that their profession is worthless. This is true, but only because their profession is not more than words. We need to live by faith for the glory of God so that we witness His power.
The Lord warns first of all that He will bring the enemy into Moab through the country of the Ammonites. Where Ammon was a protection to Moab, this will be removed and Moab will be exposed to the men of the east after they leave Ammon as a place that is forgotten. Once again, the purpose is that they will know that He is the Lord. They may mock the people, they may take advantage of the troubles that face Judah, they ignore the Lord.
The Lord now notes the way in which Edom took vengeance against Judah. They thought that they were under the protection of the Chaldeans, but the Lord watches and He raises up enemies who will ensure that Edom faces the judgement that their revenge deserves. It is a reminder to us that the Lord is Sovereign. This is why the New Testament teaches us continually that we are to leave any vengeance to the Lord. It is easy to say this when we are living in a land that is open to Christian profession, it is much more difficult in lands where the people have faced persecution for the name of Christ. In reality, we can rest in the assurance that the Lord knows and He will act in His time and for His glory.
The Lord now turns to the Philistines. These are the people who came into the land by the easy route. In picture, they did not come by way of the cross. As such, they will be enemies of the Lord's people because they deny the need for sin to be purged and fellowship with the Lord to be established on a righteous basis. As the Lord looks at these, he sees another nation which is intent on revenge. They are full of spite and bitterness. The record of the history of the nation suggests that they were hardly seen after the days of David, yet they still retained their hatred for a period of around four hundred years. They do not attack in the intervening time but they are waiting for the opportunity to take revenge for what happened in the past. When the Chaldeans come, they seize the chance, but they forget that the Lord is watching. This is a warning to believers as well about the danger of a bitter spirit and, especially, storing up bitterness from the past. It may leave us as a prey to temptations that bring the chastening hand of God on us. 
For the Philistines, the judgement was severe. The Lord steps in to cut them off and destroy what is left of their land in a way that leaves no doubt about His power and authority.
Are we careful to seek the mind of the Lord?

Memory Verse 'And I will execute great vengeance upon them with furious rebukes; and they shall know that I am the LORD, when I shall lay my vengeance upon them', Ezek. 25. 17
July 6.	Ezekiel 26. 1-14.
The Judgement against Tyre.
The Lord now turns His attention to Tyre. It has followed the same example as others in that it thought to take advantage of the overthrow of Jerusalem. It looks on in mockery and  greed at the prospect of the profit that might come to it out of this event. It thinks that it will be able to spoil the city and fill its own coffers with all that is left.
The Lord answers with the fact that He will raise up nations to come against her with such ferocity that it will be like the waves of the sea that break down everything it their path. If the Lord decrees, no defence will be able to stand. It is notable that the power of the sea is such  that, even today, it is virtually impossible to defend against it. Whatever defence men may build can still be breached with a force that will find any weakness and exploit it. The walls and towers will be broken down. The result will be that the city is flattened to such an extent that the land will become like a desolate rock that has had all the earth stripped away. It is sad to think that, for all these warnings, men would not  listen. It is even more sad to think that men today simply try to devise more secure means to avoid the wrath of God. They are not prepared to accept the reality that the Lord is Sovereign and there is no  power in the whole creation that can defy Him.
The city that boasted of its power and that thought that its location meant that it would be able to withstand any attack will find that it is no more secure than the fish in the sea which are swallowed up by the nets of the fishermen. While the precise nature of the defence is different, the boast is very similar to the boast of Jerusalem. The reality is that, whether it be the hills of Jerusalem or the seas around Tyre, there is no natural defence that can stand in the face of the Lord.
The Lord tells us exactly how He will fulfil His warning. It is possible that people might try to dismiss the fall of Tyre as an act of war. By giving details of how it is accomplished, the Lord ensures that it is clear He was behind the events. Men may still argue coincidence or even that the prophecy was written after the event, but the witness stands for any who are genuine in their thoughts.
The city will be overthrown by the sheer weight of numbers that Nebuchadnezzar employs to accomplish his design. The daughters of the city, who are working in the field, will be killed where they are. This suggests that the attack will be swift so that there is no time to withdraw into the city. This may also explain the fact that the army is able to raise a fort and a mount against the city. There is an element of surprise which means that the army is in place for the attack before the city is in a position to defend itself. The size of the army means that the city shakes with the noise of their approach. This, in itself, is likely to strike fear into the hearts of the people and it then means that they will be  much slower to defend themselves from the attack. The number of horses that come up against the city means that there is a cloud of dust that covers the city and the army are able to enter into the gates in the same way as it would come through a breach in the wall. As they come, they make a prey of everything in their path and break down the walls and houses. The stones and timber will be thrown into the water while the sound of music will cease.
Are we careful to keep our hearts free from pride when others appear to fall?

Memory Verse 'And I will make thee like the top of a rock: thou shalt be a place to spread nets upon; thou shalt be built no more: for I the LORD have spoken it, saith the Lord GOD', Ezek. 26. 14
July 7	Ezekiel 26. 15-21.
The Lamentation for Tyre.
The Lord now describes the effect of the fall of Tyre. The islands will shake at the news as they hear the cries of the wounded and they see the slaughter that takes place. It is clear that this is no ordinary fall, it is something which has repercussions across the world. This is emphasised as the Lord tells how the princes will come down from their thrones. They will set aside any of their normal clothing and begin to mourn for the city. As far as these men are concerned, this is their livelihood which is falling. A similar picture is seen when John describes the fall of Babylon in Revelation chapter 18. Tyre may not be a major power in the world's politics, but it is the most significant port for the islands of the Gentiles. This is the place that links the east with the west. It is also a place which is noted for its naval strength. The men were all expert sailors, the city stood out in the sea and defied any to try to take it. It was a terror to any who thought that they might be able to overthrow it. No one had an answer.
The fall of Tyre brings fear to the islands because it signals the fact that there is a power at work which goes beyond anything that they have known. They quickly appreciate that it means that they are under threat. As long as Tyre stood, the islands were content to believe that it provided a barrier between them and any enemy who might try to bridge the divide between east and west. History will record the various rulers at different times but, until the time of Ezekiel, there had not been a ruler who could extend his rule into both the east and the west. Tyre stood as the symbol of that division.
The reason for the fear is evident. We are not told the exact nature of the fall, but the sea in which the city boasted for its defence is turned against the city. While Nebuchadnezzar overcame the old city, many inhabitants fled to the island city which would only fall at a later time to Alexander the Great. The description here is a poetic description of this as Alexander used the defences of the old city to provide a platform from which he could attack the island city. He is the first king from the west to make inroads into the east as he overcame Tyre and moved eastwards towards India before his death.
The warning of the Lord sounds out in respect of either occasion when the city fell. The old city was defended with walls that were designed to repel the force of the sea. As such, they would be thought to be impregnable to the force of an army. That city fell in the days of Nebuchadnezzar and was destroyed. A new city arose which would serve a similar purpose for the next three centuries. This city was on a island which provided a natural defence that Nebuchadnezzar failed to overcome. As such, it would appear to be stronger and more secure than the walls of the old city. 
The message of the Lord is clear, whether they trusted in their thick walls or their island location, it was of no consequence. When the Lord raised up an army against them, they would fall and they would face the judgement the same as any other city. It may be that the reference to the people of old time may indicate the second siege and destruction of the island city. Those who thought that they had learned from the mistake in Nebuchadnezzar's day will meet those who fell at that time in the same judgement. The city would never recover its location or its standing even if a city of the same name was built.
Are our thoughts guided by the thinking of men, or by the Lord alone?

Memory Verse 'I will make thee a terror, and thou shalt be no more: though thou be sought for, yet shalt thou never be found again, saith the Lord GOD', Ezek. 26. 21
July 8. 	Ezekiel 27. 1-25.
The Merchandise of Tyre.
The Lord now instructs Ezekiel to raise a lament for Tyre. This is the response of the world to what has happened, it is not intended to show that the Lord condones their character. It is a merchant which sits at the sea and controls the trade for the isles of the sea. Sadly, it also becomes obsessed with its own importance. This is the mistake that so many have made over the centuries. They think that they are impregnable and they fall as a victim to their own pride. It is certainly true that Tyre has both the advantage of natural defences and the addition of builders who have enhanced this. The issue is that it ignores the fact that it is the Lord Who rules over the kingdoms of men, He sets up and pulls down rulers as He will.
The lament moves on to view the ships of Tyre. They are made with the finest materials, whether fir of Senir which is used to make the boards for the ships, cedars of Lebanon for the masts or the oaks of Bashan for the oars. The materials have been carefully selected for their purpose, there is no shortcut and no thought that anything but the best for the purpose will do. It is the height of natural wisdom, but it still fails to take note of the Lord.  The work continues with the finest ivory from the isles of Chittim for the benches and Egyptian linen for the sails. It is covered with the blue and purple from Elishah. No expense has been spared, no second-rate material has been used. Even the sailors themselves were the experts from Zidon and Arvad with the local wise men to act as pilots to guide them in the places where local knowledge is essential. While Tyre was a major city in its own right, it is an early example of the cosmopolitan approach which gains its strength by taking advantage of all the expertise that is available.
The lament now moves on to consider the various merchants who came to the city for their own purposes. As we consider the list, it becomes clear that there was nothing in which men would trade in those days which Tyre did not accommodate. It was a centre for trade in a way that has possibly never been rivalled since that time. 
Specifically, Tarshish traded in silver, iron, tin and lead. Javan, Tubal and Meshech were occupied with slaves and brass. Dedan traded in ivory and ebony. Syria traded in precious stones and cloths. Judah traded in wheat honey, oil and balm. Damascus traded widely, but concentrated on wine and wool. Dan and Javan again added iron and spices. Dedan was also a merchant in chariot furnishings. Arabia and Kedar traded in livestock. The list of the countries which used Tyre as a base is as endless as the goods in which the city traded. It is a list which is echoed in Revelation chapter 18 when John describes the fall of Babylon in a coming day and the trade which will take place there. It is clear that Tyre has fulfilled a purpose which is desirable for the whole world. Sadly, this is reflected in many ways today. We live in a society where the power of money is far greater than it has ever been. There is a greater movement towards free trade across many countries. It is clear that this is moving towards the establishment of the city of Babylon which will be central in the world's commerce in a coming day. The extent is seen in that it will be governed by a man who will not allow men to trade without his mark on either their forehead or their hand. Men have not learned the lesson of these verses. The devil refuses to accept it or, perhaps better, is determined to draw as many men as he can into destruction with him. We need to be wise to these events and to recognise where the world is moving today.
Are we living for the present or for eternity?

Memory Verse 'Now, thou son of man, take up a lamentation for Tyrus', Ezek. 27. 2
July 9.	Ezekiel 27. 26-36.
The End of Tyre.
Ezekiel now describes the fall of Tyre. The city has come into a place if great waters. The  location which made it a place of greatness in the eyes of men would lead to its downfall. It is one of the features of the dealings of God that He will use the things in which men boast in order to bring them down. For the spiritual man, it is a reminder of the working of sin in our hearts; for the ungodly, it is the demonstration of the supremacy of the Lord alone. If Tyre boasted in its place on the great waters, the Lord will send an east wind that will bring it down. The destruction will be complete. Everything in which the city boasted will come to nothing in quick time. 
Once again, there is a clear echo of the description of the fall of Babylon in Revelation chapter 18. It does not matter the time in history or the identity of the ruler and kingdom, there is no power on earth or in hell that can withstand the power of the Lord. If they choose the sea as their location because of the natural defence it offers, the Lord will see to it that it will become the means by which the city falls. If it has built up an array of men who are notable for their wisdom and prowess in mastering the sea, then they will raise the cry of anguish as the sea overcomes them. They will be unable to remain in their ships, they are forced to stand on the land. They will wail as they recognise that their livelihood is destroyed. This was a place of security in the eyes of men, not only in a physical sense in respect of attack from enemies, but in a financial sense in that they had a secure employment that did not appear to be under threat even in difficult days. Suddenly, it is all turned to nothing. Not even the man who is energised by Satan himself will be able to stand in such a situation. The next chapter will describe the prince and the king and it is impossible to miss the comparison with the dragon and the beast of Revelation.
The true character of men is seen in the lament that they raise at that time. We might think that it would be a time for reflection and to see the hand of God at work. It ought to have raise concerns about the fact that there is a God Who can call to account in a moment. This does not appear to enter into the thoughts of the people. They wail at the demise of a city that offered so much. Their eyes were on the material prosperity that the city had brought to them. It is easy to see how this may be seen in a coming day. We only have to think about the appeals that the politicians make. We only have to consider the influence of financiers in the world. It points us to a day when the thoughts of men are only occupied with greed and selfish gain. There is no thought of God in their minds. The memory is entirely taken up with the way in which the whole world was enriched by the city. No one thinks that this is at the expense of any spiritual awareness. The devil has achieved his design to occupy the thoughts of men with material things to such an extent that they have no thought about eternity. The destruction is complete and the people wail because there is nothing left.
There is a concern raised, but this is probably because of how the islands are affected by the fall. The inhabitants are astonished, the kings are afraid and troubled. It may be that they fear that the same event could overtake them. The city which was a place of glory in the earth has become an object of mockery with no prospect of any future.
Are we ready to trust in the Lord and shun the attractions of the world?

Memory Verse 'And in their wailing they shall take up a lamentation for thee, and lament over thee, saying, What city is like Tyrus, like the destroyed in the midst of the sea', Ezek. 27. 32
July 10.	Ezekiel 28. 1-10.
The Judgment of the Prince of Tyre.
The Lord now pronounces His judgement on the prince of Tyre. When we compare this with other Scriptures, there is little doubt that, while it may be that there was a prince in the days of Ezekiel, he was a man who foreshadowed the man of sin who will be the epitome of everything that God hates, that man desires and that Satan plans. The language that the Lord quotes here is similar to Paul when he describes the man of sin as he writes to reassure the Thessalonian believers that the day of the Lord's judgement could not come before that man was revealed. 
The prince pronounces his power as the one who sits in the heart of the sea. The language is interesting because the same word is translated as both heart and midst. The prince is saying that he proves himself to be a god because he can sit in the heart of the sea. He has a wisdom that surpasses even Daniel. There is no secret that can be hidden from him. This has led him into a position where he can accumulate riches and treasures in abundance. The issue is that he has allowed all of this to lift him up until he goes beyond what is right. He is not condemned for his riches and wisdom even though he was using it for his own ends, he is condemned because he allowed his pride to take him beyond the limits that the Lord set.
The response of the Lord is certain. It does not matter how secure he appears in the eyes of men, there is no power that he can exert which will defy the word of the Lord. This was true for the prince of Tyre in the days of Ezekiel, it is equally true for the man of sin, whom he prefigures, in a coming day. He may boast in his power, but the nations will come against him and will overthrow him. It may be that he has exerted a rule which reaches across the world, but it will come to nothing as the nations rise up under the hand of the Lord. He may have boasted in his beauty, but this will be corrupted. It is only superficial, it is easily obliterated by his enemies when the opportunity comes for them to rebel against his rule and to bring him down. While this was true for the prince of Tyre, it is equally true for the man of sin in a coming day, it has a lesson for everyone. There is no one who has absolute power. There is no one who has any beauty that goes beneath the surface. The Lord looks into the heart and He sees something that is deceitful and incurably wicked. All the boasts of men will be exposed for the empty words that they really are in the day when they stand before the Lord. In many cases, they are exposed before the time as troubles come which bring out the true character of men. We need a work of God in the heart which will transform us into the image of Christ in such a way that we are not affected by the trials of life.
The Lord tells the judgement that is coming on the prince of Tyre. He will go down into the pit in the same way as any other. He will die in the heart of the sea. The very place that he claimed as his throne and his security will become his grave. He may say that he is god, but he will have no answer in that day when the enemy comes to take him. This will be equally true for the man of sin although Scripture tells us that he will be cast alive into the lake of fire. The Lord Himself will overthrow him and he will be unable to resist. He will not even have what men see as the honour of dying in battle.
Are we resting in the power of God or our own strength?

Memory Verse 'Thou shalt die the deaths of the uncircumcised by the hand of strangers: for I have spoken it, saith the Lord GOD', Ezek. 28. 10
July 11.	Ezekiel 28. 11-19
The King of Tyre.
The Lord now instructs Ezekiel to take up a lament for the king of Tyrus. This is the Lord's assessment of the devil himself. The Lord is reminding us that it is the devil who is behind the evil of men who rule in the world. Whether we go back to Tyre or whether we look forward to the coming day when the dragon will energise the man of sin, he is always trying to prevent the Lord from accomplishing His purpose, even if he knows it is a vain effort.
As the Lord speaks, we see the picture of a creature who was the ultimate creation of God. He is the finest expression of wisdom and beauty that has been seen in creation. No other creature can compare with him. The only One Who surpasses is the Lord Himself Who took part of flesh and blood.
He was in the garden of God with every precious stone as his covering, with tambourines and pipes that served to promote his glory. He has a glorious call as the anointed cherub who is set over the works of God by God Himself. Here is a creature who has the place of highest honour in the creation of God. The only thing that was not given to him was absolute dominion, which was reserved for man and, specifically, the Second Man, the Lord from heaven. He had access into the mountain of God and was able to walk on the stones of fire. This is the only reference to 'stones of fire' in Scripture and it may refer to an idea that was known at the time. It is likely however that it is linked with the manifestation of glory as the precious stones sparkled with radiance under the light. In this context, it would suggest that he had access into the place of glory where God dwelt and which no man could approach and live.
He was created in perfection and this lasted until iniquity was found. In this, he is different to mankind which is under the bondage of sin from birth. From that time, he was marked by the same attitude that has dominated history, the desire to promote personal wealth and glory which leads on to the violence that would so quickly mark the earth. It was seen in the murder of Abel, it was the cause of the flood. The Lord now takes us back to the root and shows that it is the character which Satan adopted and developed in humanity.
The judgement of the Lord is certain. The devil has no place in the mountain of God or the stones of fire. While it appears that he is allowed to accuse at present, John records the day when the dragon and his angels are cast out of heaven, an act which brings great tribulation to the earth. The words that the Lord gives to Ezekiel here are a clear anticipation of that time. The Lord will allow him to continue for a time, but the purpose of the Lord is certain and the devil has no place in this. He may be the power behind the throne of many of those evil men who have dominated history, but he will be cast down before the kings and shown up as no more than another creature who is as much subject to the power and authority of the Lord as any other.
The judgement will ends with a fire that arises from the actions of the devil himself that will devour until he is left helpless in the eyes of those whom he has used. He will become a terror to the people because they will recognise their folly in listening to his lies. Sadly, for many, it will be too late to change their eternal destiny.
Do we realise that pride can only ever bring destruction?

Memory Verse 'All they that know thee among the people shall be astonished at thee: thou shalt be a terror, and never shalt thou be any more', Ezek. 28. 19
July 12.	Ezekiel 28. 20-26.
Zidon and Israel.
The Lord now gives Ezekiel a prophecy to pronounce against the country of Zidon. This is the country which is directly linked with the city of Tyre. Tyre was the most important city of the region of the Zidonians or Phoenicians. It is the region of which the father of Jezebel was king. The name comes from a son of Canaan, the grandson of Noah and it was marked by an excess of idolatry, particularly the worship of Baalim. When Jezebel married Ahab, she introduced this as the religion of the nation of Israel, an act which brought the wrath of the Lord on herself and her family until the family of Ahab were removed from the throne. It stood at the border of Israel adjacent to the inheritance of Asher and was intended as a part of the inheritance. The failure of Asher to lay claim to his inheritance led to the later events in fulfilment of the warning that the Lord gave to the people through Joshua and reiterated at Bochim after Joshua called the people together to divide the land.
The Lord tells Ezekiel that He is going to be glorified in Zidon when He acts to judge the people who have retained what should have been a part of the Lord's inheritance. The fact that they worship Baalim would mean that this was a direct challenge to the authority of those whose name meant that they were lords. The would be a 'Baal' for almost every situation, but the Zidonians had to learn that this was merely a name that meant nothing. There is only one Lord, the Lord Jehovah, and no amount of idols could deny Him His inheritance, even if He permits them to occupy it for a prolonged time.
The Lord sends pestilence and the sword to devour the people in a way that clearly shows His authority. When He finishes His work, it leads to the repeated cry, “I am the Lord”. The people who were never a serious threat to the nation, but were a constant annoyance, will be unable to resist Him. They will never be the enemy to the people that they had been over the centuries. They may have despised the nation, possibly with some reason in that the nation failed to lay claim to the possession that the Lord promised, but the Lord will ensure that He receives the glory that He deserves. He will prove Himself to be the Sovereign and Eternal Lord and God.
In contrast to the Zidonians who faced the wrath of the Lord, there is a promise that He will bring the nation back from the places where they have been scattered. It may appear that the Zidonians have survived and Israel has gone into captivity, but the reality is that the nation of Israel will have its permanent inheritance and the Zidonians will face destruction. It is not the might of men or their military wisdom that counts for anything, it is the word of the Lord that decrees the bounds of the nations. These were set by the Lord in the light of His promise to the fathers of Israel and nothing will prevent Him from fulfilling what He has said. 
If the judgement of the Lord against the enemies of His people shows that He is Lord, then He demonstrates it again by bringing them back into a place of safety where they can build and plant vineyards. They will have absolute security because all their enemies have been judged by the Lord.
How much are we enjoying of the blessing that the Lord desires us to know?

Memory Verse 'And they shall dwell safely therein, and shall build houses, and plant vineyards; yea, they shall dwell with confidence, when I have executed judgments upon all those that despise them round about them; and they shall know that I am the LORD their God', Ezek. 28. 26
July 13.	Ezekiel 29. 1-12.
The Judgement of Egypt.
The next country to attract attention from the Lord is Egypt. The time that Ezekiel gives tells us that this is in the middle of the siege of Jerusalem. It may be that this is a result of a plea from Zedekiah or the princes of Judah to come to their aid. It has been the major country in the region for many years because of its location. The river Nile means that it is not subject to the same drought and famine as other countries, it developed the means to use the water from the river in times of drought at a very early stage in its history. This is the background to the boast that Pharaoh makes when he claims that the river is his own and he makes it for himself. He is not so much claiming power to create or to control the river as the fact the river was the source of his prosperity and he was able to make full use of this by his own ingenuity. It is the character of men today who think that they do not need God. There are many who see the idea of a god as something which is out of date and they use the same argument as Pharaoh except that they claim the designs of men as their argument. Sadly, they are opening themselves to the day when the Lord will show His power in a way that they cannot deny.
As so often happens, the Lord will use the boast of Pharaoh as the means of his downfall. He will ensnare him in the same way as they take fish, He will leave him to become as helpless as the fish when it is out of water. He will even leave the fish to die in the wilderness because Pharaoh has made this his boast. The Lord warns that He can reverse the thinking of men and expose it as folly. When men attack an enemy, they look for some evidence of weakness and use this to overcome them. When the Lord acts, He will attack them in the strongest point in order to prove that He is absolute Sovereign. This was the mistake that the lords of the Syrians made when they attacked Israel. After they had been defeated in the hills, the lords suggested that the Lord was only God of the hills. They thought that they could triumph in the valleys, but this only ensured their defeat when the Lord determined to prove their folly as recorded in 1 Kings chapter 20.
The Lord tells the fundamental reason for His action. Egypt had been a staff or reed to the nation of Israel. They promised support, they claimed power, but it was of no value, they were unable to fulfil what they promised. There is only One Who can make a promise that can be relied on unconditionally. He will demonstrate that He is Lord and no one can claim the glory and honour that belongs to Him alone.
It is interesting to see again that the Lord uses the name of the whole nation. He does not separate out the ten tribes, He addresses all of them. The reason is that He is looking forward to the fulfilment of His purpose. He may separate them out when He warns of judgement for their sin, but there will not be any distinction in the purpose of the Lord, it will be a work of grace that overcomes the failures of the past.
As far as Egypt is concerned, they will face the onslaught of the enemy and will find that their boast is empty. They face the prospect of forty years in which they have to accept that they are utterly helpless with cities that are laid waste and a country that is desolate. All of their boasts come to nothing because there is only one Lord and neither man nor other trust is of any value against His word.
Are we careful to seek the mind of the Lord and to fulfil it?

Memory Verse 'And all the inhabitants of Egypt shall know that I am the LORD, because they have been a staff of reed to the house of Israel', Ezek. 29. 6
July 14.	Ezekiel 29. 13-21.
Egypt's Restoration.
The Lord moderates His warning to Egypt with the assurance that the desolation will only last for forty years. He will scatter the people when the judgement falls, but He will gather them again after forty years, although they will never regain the place that they held in earlier years. This is a reminder of the sovereign ways of the Lord. While we may make suggestions as to the precise reasons for the difference in he way that He acts, there is not a clear reason on every occasion. The same Lord Who will bring down a kingdom so that it disappears from any future record is the Lord Who can exalt a nation or Who can permit it to continue in a reduced form. The same may be true for individuals in the dealings of God. If we think of the lost, it would be impossible to predict that a man like Saul would be saved and used in the way in which he was. Equally, there are many who appear to be close to salvation yet they never believe or, if they do believe, they never show the same interest in progress in the Christian life as they showed in spiritual matters in unconverted days. It is not our place to predict who will be saved or whom the Lord might use in is service. Our calling is to be faithful to the Lord in whatever service He may ask from us.
There is a hint as to the reason why Egypt will not be a major power again. The Lord points out that they did not come to the aid of His people. Here is another aspect of the balance between Divine sovereignty and human responsibility. The Lord decreed that Judah would go into captivity, so nothing that Egypt did would alter this. On the other hand, the fact that Egypt chose not to help brought them under the judgement of God. The same principle applied in the case of Judas Iscariot. It may be that we are faced with situations where we may think that there is no point in acting because someone or some company has come under the chastening of the Lord. While there are specific instances when we are told not to have company with believers, in general we are expected to come to the help of our fellow-believers whenever we are able. It may be that we will not affect the general direction of the events, but there is still a work that the Lord may require from us.
The Lord now considers the circumstances surrounding the fall of Tyre. Nebuchadnezzar has accomplished a work for the Lord which brought no reward to him. It may be that the way in which Tyre fell meant that its riches were lost and that it was not the case that the Chaldeans were able to take the spoil. The Lord now decrees that Nebuchadnezzar should receive his reward for what he did at Tyre by spoiling the Egyptians. We are told the timing because it matches exactly with the warning that Jeremiah gave to the people of his day. This may suggest another aspect of Sovereignty and responsibility. The Lord has decreed that Egypt would come under His hand of judgement, but the actions of the men of Judah who went into Egypt ensured that it came at that time. In this respect, it may be that we are guilty of actions that affect others as well as ourselves and, sometimes even, rather than ourselves.
The Lord now reiterates the assurance that the house of Israel will begin to bud. They will see the proof that He is the Lord and the result is that they will return and prove that He is able to fulfil His word to them.
Are we resting in the assurance of the goodness of the Lord towards us?

Memory Verse 'In that day will I cause the horn of the house of Israel to bud forth, and I will give thee the opening of the mouth in the midst of them; and they shall know that I am the LORD', Ezek. 29. 21
July 15.	Ezekiel 30. 1-12.
Egypt and Her Neighbours.
The Lord gives another message to Ezekiel for Egypt. It calls for howling and pronounces a woe against the day when the wrath of the Lord will fall on the land that failed to provide the support for His people which they offered. It extends to the countries that surround the land of Egypt and support it in its power.
This is defined as the day of the Lord and the time of the heathen. It is a day when the Lord executes His wrath against the world and also a day when He allows men to exert the full extent of their power. The day of the Lord reminds us that He is in control. He is executing judgement, even if it falls on His people first and then on nations who have a place in the time of the reign of Christ. The time of the heathen tells us that He permits them to do as they please. This serves to expose the full extent of their evil. We are living in days when men try to suggest that they are interested in peace across the world, but the reality is that this is only on their terms. We can think of several examples of countries who decry the activities of those who interfere in the government of other countries at one time, yet still see a need to intervene at other times. They are often genuinely blind to the inconsistency of their actions. It is usually the case that they only intervene when it serves their purpose. There are countries who do not attract attention despite blatant violations of human rights while another country is attacked with relatively little provocation. This is the character of the flesh and it is true for men of every persuasion. 
The extent of the judgement is seen in that multitudes are taken and the foundations are broken down. It is not simply that they lose the scope of their power in the region or that they are reduced to a smaller power. Ethiopia, Libya and Lydia all come under the hand of the Lord. These are lands which are on the further side of Egypt from Israel and Judah, but the nation is powerless to prevent the enemy from doing as he pleases. 
If Egypt suffers because of its failure to help Israel and Judah, then the countries around the land suffer because of their association with Egypt. This reminds us of the principle that the Lord will judge in a righteous way that goes beneath the surface. Our associations may lead us into a position of compromise which dishonours the name of our Lord.
Once again, the Lord is demonstrating that He is the Lord. While it may appear from these chapters that Nebuchadnezzar does not face the same demonstration of the power of the Lord, it will become clear from the book of Daniel that the Lord was working in his life and that he was open to heeding the lessons that the Lord was teaching. It may be that men like Habakkuk wonder why the Chaldeans appear to be used in this way despite the violent nature of their conduct, but the Lord knows that there is a responsive heart which will heed His voice. When that changes, the Lord is ready to intervene against that nation as well.
When the Lord acts, Egypt is broken down, Ethiopia also fear for their lives and suffer great pain. They see what Nebuchadnezzar is doing and realise that they are the next in line when Egypt falls. The devastation is not just a military triumph, the rivers dry up and the land falls to strangers who come against the land and who lay waste to a country which was the second power of the region before that time. The Lord speaks, nothing can prevent it.
Are we resting in the assurance that our Lord is Sovereign in all His ways?

Memory Verse 'And they shall know that I am the LORD, when I have set a fire in Egypt, and when all her helpers shall be destroyed', Ezek. 30. 8
July 16.	Ezekiel 30. 13-26.
Egypt and Babylon.
The Lord now details the way in which His judgements will be executed on Egypt. He will destroy their idols, leave them without a prince to lead the people and bring a fear in the land which will leave them with no place to turn. It will extend across the cities of the land. He lists seven cities which will feel the effects of the judgement that comes, some being destroyed by fire, others being cut off, while yet others go into captivity. The one certain feature is that there is no escape. It may well be that their reason for the failure to come to the aid of Judah was that they wanted to preserve themselves. They thought that by staying in their own land, they would escape from the enemy or be able to put up a defence which they could not mount away from their own land. They had to learn the lesson that they cannot fight against the Lord. This is a principle that we need to remember. It is possible that we do not obey the Lord because we think that it might be dangerous for us. In such situations, we are likely to find that the danger we fear comes on us despite a lack of obedience and that the consequences are often worse than if we had obeyed.
 Ezekiel now records how the Lord confirms that what He has said is being fulfilled when Pharaoh is injured in a way from which he will not recover. All the arguments that Pharaoh may have raised come to nothing when the Lord decrees. It is notable that this is still in the time of the siege of Jerusalem. We are not told how Pharaoh's arm is broken. It may be that this was not an act of Nebuchadnezzar, in which case it emphasises that if we are motivated by fear, we are likely to find trouble from another source than the one we fear. The opposite is also true, if we commit our fears to the Lord, He will deliver us in a way that proves they were groundless in the first instance.
The character of the fall of Pharaoh is notable. His arms are broken, he is unable to raise a sword in his defence. Here was a man who prided himself in his strength, but it becomes worthless because the Lord has chosen to call him to account. The Egyptians will be scattered among the nations in such a way that the king of Babylon will be seen to be a man of strength and the weakness of the Egyptians will be exposed. Pharaoh is left to groan like a man with a deadly wound in the face of the onslaught. 
The language of the prophecy here and in Jeremiah is precise. Both prophets tell of a defeat for the Egyptians and scattering among the nations, but neither indicates that this will be a final defeat that ends the kingdom. The final defeat of Egypt was completed by the Persians after Babylon had fallen, but the groundwork for this had been done by the Babylonians who undermined the power of the Egyptians such that they became a prey for the later army.
Once again, the Lord instructs Ezekiel to reiterate the lesson which He is teaching with all these dealings. It does not matter who the army may be, there is only One Who rules. The greatest of kings cannot withstand Him, but the weakest can stand in His strength. This is the assurance with which the Lord's people can go forward. This is why we need to ensure that we do not fight against the Lord, especially in world affairs, even if the circumstances may appear clear.
Are we wielding the Sword of the Spirit effectively in the power of God?

Memory Verse And I will scatter the Egyptians among the nations, and disperse them among the countries; and they shall know that I am the LORD', Ezek. 30. 26
July 17.	Ezekiel 31. 1-9.
Egypt and Assyria
The Lord now sends a message directly to Pharaoh and asks him to think about which king compares with him. There is no doubt that Pharaoh was a great king although the power of Egypt was clearly on the wane by this time. The Lord suggests a comparison with the Assyrian. He was like a cedar in Lebanon, setting a standard for glory and beauty as far as men were concerned. The cedar shows the beauty of the branches that forms a shroud to cover and combines with the glory of height to set him apart as a man who would always be prominent. There is no doubt that this is a flattering comparison to which no one would object. The location made the Assyrian or Pharaoh secure. The waters and the rivers bring both defence and refreshment so that the people are sustained at the same time as they are protected from attack. This is emphasised by the way in which the plants are included in the description and mention is made of the streams that flowed from the main river. Both countries were ideally situated to exert rule over a wide area without needing to fear greatly for the opposition of the surrounding nations.
The picture of the tree is continued as the Lord continues His description. The result of such a privileged location is that he is exalted above the rest of the trees, but it is not only that the tree was high, there was an abundance of boughs so that the height is matched by the fulness of the tree. This is further enhanced by the fact that the branches would grow  It is a sight which inspires awe and wonder in its glory. This is then brought to bear on the Assyrian or Egypt as the Lord recounts how the nations came to rest under his shadow. It was the finest display of glory and beauty that had been seen until that time. He could be compared to the cedar for his height, the fir tree for boughs that were notable for their strength or the branches of the chestnut tree. It does not matter where people may look, he excelled all in their most glorious features.
It is easy to see how the descriptions that we have of the Assyrian would emphasise the force of what the Lord is saying through Ezekiel. As we read of how he came through the lands to take possession of all that stood in his way, we see a power the like of which had not been seen before that time. There was no land that could halt his progress, they could scarcely even slow his movements. He appeared to come and take all in his path. It was only his pride in trying to go beyond what the Lord had decreed and, especially, using the name of the Lord to justify his movements, which stopped him. No one before that time had tried to control an extended portion of the world. David's kingdom which he passed on to Solomon was among the largest kingdoms prior to the Assyrian.
As the Lord recounts the Assyrian, He points out that He made him fair by the multitude of his branches. This suggests the extent of his kingdom. It was a scope which was the envy of all around him. The Lord describes the extent of this by suggesting that all the trees in Eden envied him. He takes us back to the beginning of time and tells us that the glory of the Assyrian was such that there was nothing in all creation that could compare.
The force of this is that Pharaoh was trusting in his strength to withstand Nebuchadnezzar. It was a vain hope. The Lord had decreed otherwise so he could not stand because his time had come in the same way as the Assyrian fulfilled his purpose and was then cut down.
Are we allowing the Spirit to change us into the glory of the Lord?

Memory Verse 'I have made him fair by the multitude of his branches: so that all the trees of Eden, that were in the garden of God, envied him', Ezek. 31. 9
July 18	Ezekiel 31. 10-18.
The Judgement of Assyria.
The Lord affirms the result of pride. The earlier verses leave us with no doubt that both the Assyrian and Pharaoh are guilty of being lifted up with pride, which is an abomination to the Lord. As we look at the kings of Judah, Uzziah is notable for the work that he did in bringing the people back to the Lord yet one act of pride was enough to condemn him as a leper to a separate house for the rest of his days. The Lord cannot overlook pride, even when there may have been many years of faithfulness. This principle is still true today. We may see those who appear to accomplish great things for the Lord, men who are faithful and we may have every reason to respect them. As soon as pride comes in, their work is harmed and their testimony ruined. Sometimes, the Lord may remove them, on other occasions, He may allow them to continue but the character of their ministry changes because He gives them over to their pride. We need to maintain a humble spirit at all times. This is the lesson that Paul had learned when he writes to the Philippians and says that he has learned to be content in whatever state he finds himself.
Pride means that the Lord gives him over to the people that strike terror into the nations. The day of supremacy has passed, the time has come to answer to the Lord for the past. It does not matter whether they look to the mountains or the valleys, there is no place of safety, the branches are cut off. The people who would have stood by him because he offered a defence from the common enemies have all forsook him. They see the situation is hopeless and they are quick to remove themselves from the place where they are likely to attract attention. This illustrates another principle of Scripture. If Pharaoh chose not to help Judah for fear of Nebuchadnezzar, he now finds that those who stood by him leave him for the same reason. He has reaped what he sowed.
As a result, there is no tree that exalts itself or tries to lay claim to a place of prominence. They are content to live in a way that does not attract attention in the hope that the enemy will overlook them as he comes through the land.
The Lord notes the lament that is raised for Pharaoh. There is a great mourning as men see a place which offered them trade and riches falling before their enemy. Like Tyre, Egypt would have offered opportunities for the nations around to prosper in a material sense, but bow he is seen to be no different to the rest of them.
The Lord records that there is a measure of comfort in that one of the greatest of men is seen to be no more than another man. Here is the confidence of the believer. Our hopes rest in the Eternal God. It does not matter who opposes us, they are all equally powerless to resist the arm of the Lord, they are all on a path that is leading to the same place. We know that, while we may lose everything as far as this world is concerned, we will have an eternal inheritance that no one can take from us. In contrast, men who were once the envy of the whole world will find that they have nothing for eternity.  This is even a suggestion that they may be the object of mockery because they have lost everything in which they boasted.
Are we careful to weigh all things in the light of eternity?

Memory Verses 'I have therefore delivered him into the hand of the mighty one of the heathen; he shall surely deal with him: I have driven him out for his wickedness', Ezek. 31. 11
July 19.	Ezekiel 32. 1-16.
The Lamentation for Pharaoh.
At the end of the year in which Judah falls, the Lord speaks to Ezekiel again and instructs him to raise another lament for Pharaoh. It is significant that this comes just after those who were left from the nation of Judah decide that they will go into Egypt for safety. There is no reason to believe that Ezekiel knew what Jeremiah had prophesied or what the people would do. It is clear evidence that both men are speaking under the direction of the Holy Spirit. Sadly, the people would not listen.
The lament starts by comparing Pharaoh with a young lion in the nations or a whale in the seas. He is a man of power and influence to whom the people would listen. It paints the picture of someone who will use the waters for his own ends. He stirs them up in a tempest that might frighten many but all that it achieves is to defile the rivers.
The response of the Lord is to throw a net over him so that it takes him in the same way as fish would be taken in a fishing net. This is made up of so many people that there is no way for Pharaoh to escape. He is as powerless as fish when they are taken in a net. The next step follows the same pattern in that he is left on the land, in an open field where the fowls and beasts are free to come down and feed on him. The king who set himself up as the mighty ruler, who thought that he could control the river and use it for his purpose, finds that he is as helpless as the creatures in the rivers. He might boast of his height, but the Lord uses this to fill the valleys. The destruction is so great that even the lights of the heaven will not shine for him. The sun is covered with a cloud, the moon does not shine, the stars are darkened. While this is a prophecy concerning Egypt and Pharaoh, it is notable that it also will be seen in a coming day when the Lord intervenes to establish His rule over the whole of creation. Whereas the description here suggests something temporary, the description of the coming day indicates something permanent on the basis that the earth will be lit by the heavenly city from that time. 
The effect of what the Lord accomplishes will be seen across the world. There will be lands of whom Egypt has not heard that will fear when they hear the news of the downfall of the country. There will be total astonishment as they hear that a great nation at a great distance from Babylon has fallen to the power of its king. This is a work of God which demonstrates once again that He is in control and that no one can defy His word, even if Nebuchadnezzar may try to claim the honour for himself.
The Lord describes this further as He tells of the way in which the sword of the king comes against Pharaoh and the swords of mighty men who are feared by the nations will bring down the might of Egypt. Everything in which Egypt boasted will be brought to nothing. The beasts who lived by the waters will fall and every man or beast who brought fear to others will be removed. If Egypt boasted in the rivers, the Lord will break this by turning them into a flood of oil which is of no value for growing crops. They used irrigation to control the waters, but this will not cope with the amount of water while the water itself is corrupted by the ground so that it becomes a useless mud-bath. The end result is that they will know that the Lord is the true God Who cannot be defied.
Are we careful to live in the light of the fact that we shall reap what we sow?

Memory Verse 'When I shall make the land of Egypt desolate, and the country shall be destitute of that whereof it was full, when I shall smite all them that dwell therein, then shall they know that I am the LORD', Ezek. 32. 15
July 20.	Ezekiel 32. 17-32.
The Lamentation for Egypt.
The Lord raises a final lament for Egypt. He calls on Ezekiel to wail for the multitude of the nation who are faced with the prospect of going down into the pit. As we think about the background, it is perhaps a little surprising that the Lord calls for a lament until we consider that it shows us the heart of the Lord. Even when we think of a nation that was a vehement enemy of the Lord's people for so long, we still find ourselves faced with the fact that the Lord takes no pleasure in their judgement. There is a similar picture when Israel came into the land and the captain of the host of the Lord met Joshua. Joshua asks if he is for the nation or against and receives the reply that he is captain of the Lord's host. As such, he is neither for nor against any. This is what should characterise us as the people of God. We cannot compromise with sin, but this does not mean that we take sides in the affairs of men. We need to be impressed with the truth that is here, that they are all going to the same place. 
The Lord highlights for Ezekiel exactly who is there. The lament has started with Egypt. It highlights the fact that, while her beauty may have been unrivalled, she still goes down into the pit with others.  Her people fall to the sword in the same way as others have done before them. The strong and mighty are there.
Asshur comes next. He was a son of Shem and one of the first to establish a kingdom and it continued until just before the time of Ezekiel, but he is found in the pit with his mighty men slain by the sword. It does not matter that the kingdom lasted for centuries, the time came for it to be called to account.
Elam is next. He is another son of Shem. He is prominent at the time of Abram when the kings rebelled. It was Chedorlaomer, king of Elam, who appears to have led the armies in battle when Sodom and Gomorrah fell and had to be rescued by Abram. They were a terror to those around in their lifetime, but they still went down into the pit. They faced the same shame as any other. 
Meshech and Tubal are named with their companions. These were the sons of Japheth who established themselves in the North and East. They went down to the pit and, in their case, their iniquities were a witness against them in their bones. For all the terror that they caused, they are numbered with the rest of the kings.
Edom comes next then the princes of the north, especially the Zidonians, who are left to be ashamed of their might which offers them nothing in the day of judgement. They go into the pit in shame.
Egypt joins them and the only consolation is that they are in the presence of so many who have gone the same way before. There is nothing but shame for those who fall. They were all guilty of being a terror to the nations around them, but they all have to learn that the Lord is a terror which no man can withstand. Our hearts rejoice in the assurance of One Who has borne the wrath on our account so that we can go free.
Are we assured that our Lord is in control of every circumstance of life?

Memory Verse 'For I have caused my terror in the land of the living: and he shall be laid in the midst of the uncircumcised with them that are slain with the sword, even Pharaoh and all his multitude, saith the Lord GOD', Ezek. 32.  32
July 21.	Ezekiel 33. 1-20.
The Watchman of Israel.
The Lord now explains the work of the prophet in terms of a watchmen. If the people were to set a watchman to defend their cities, they would expect him to blow a trumpet so that they were warned of an enemy attack. As long as he has done this, he has fulfilled his work. It is then the responsibility of the people themselves to act on the warning that they have been given. If they fail to do this, they are likely to die by the sword but they have no one to blame except themselves. The person who hears the trumpet and acts will save themselves from the enemy.
If the watchman fails to sound his trumpet, the people will not be warned and they are likely to be taken by the enemy, but the watchman will be responsible for their deaths. The Lord will hold him to account.
The Lord now brings the challenge to Ezekiel that this is the work to which he has been called. It is certainly distasteful at times, it is not designed to endear him to the people, but it is vital for the well-being of the nation. The enemy is not physical, but the challenge is even more deadly because it affects eternal destinies. All that Ezekiel has to do is to pas on the word that the Lord gives to him, however he must be careful to do this accurately. There has been a great deal of harm that has been done to the testimony because the word of the Lord has been passed on inaccurately. It may be that some will take away from the warning that the Lord gives, others will emphasise a particular part of the message, others may add their own thoughts to what the Lord says. The result of any of these actions may be disastrous. In the first case, if the warning is not sounded clearly, the people will not be aware of the true nature of the danger, so they may think that they are not in danger. In the second case, the emphasis that is given to the message may mean again that people think that they are not really affected because they are only guilty of some lesser evil than others. In the third instance, we are placing our own ideas on the same level as the word of God. If someone recognises that we do not have the authority for our ideas, they will then dismiss the whole message rather than recognising that it is partially correct.
The Lord now points out that He is merciful. He does not take any pleasure in judgement, it is a last resort. His desire is that the people would repent and be saved. There is a promise that those who heed His voice will save themselves. Equally, however the man who trusts in his own righteousness and thinks that he can escape the judgement for his sin will find that he is punished for it, while even the wicked will be saved if they heed His voice.
Sadly, the people are not content to accept the Lord's view of justice. They think that a man who commits sin should be spared if he is deemed to be righteous, whereas someone who is guilty of sin in their eyes stands condemned without any opportunity of mercy. We may read this and think that it was an exaggeration of the way in which men would thin, but when we come to the New Testament, we find that it is clearly seen in the attitude of the Pharisees. Sadly, it is often seen among those who profess the name of Christ when they dismiss certain people because of their lifestyle. It may be that they think of drink or drugs, possibly immorality as being sins from which there is no escape.
Are we as swift to forgive as we are to condemn?

Memory Verse 'Say unto them, As I live, saith the Lord GOD, I have no pleasure in the death of the wicked; but that the wicked turn from his way and live: turn ye, turn ye from your evil ways; for why will ye die, O house of Israel'? Ezek. 33. 11
July 22.	Ezekiel 33. 21-33.
The Judgement of the Land.
As Ezekiel receives the commission from the Lord as His watchmen, he receives a message from Jerusalem to say that the city has fallen. It appears that the message has taken six months to come from Jerusalem. This may appear to be a long delay today, but it would not be unexpected in those days. There was no speedy means of transport and it is unlikely that the messenger would even be able to travel on horseback as he may have to avoid capture.
In the evening before the messenger came, the hand of the Lord was on Ezekiel to open his mouth. The sequence is notable. Ezekiel had been commissioned after his first vision, but then he was restrained from speaking. Now he is recommissioned and allowed to speak. It is exactly as news comes about the city. Ezekiel could not speak freely while the city stood, but he has liberty to speak freely after the fall because he is going to outline the requirements of the Lord for a restoration and fulfilment of His promises.
The first message from Ezekiel is to those who still defy the Lord. There were men in the land who were boasting that, if Abraham could lay claim to the land as one man, then they could do it as many. This is the pride of men who think that they are able to go in their own strength. They still have not learned the lesson of the fall of Jerusalem. They have not even made a show of turning to the Lord by setting aside their idols.
The message for these men is that they will fall by the sword. It does not matter if they are in the wastes where the enemy might choose to ignore them, the Lord has appointed them to judgement and their defiance has ensured that He will see the work completed without mercy for them. The extent of their sin is seen in that they eat with the blood, something which is forbidden because it desecrates the picture of the sacrifices of the Lord, they are taken up with idolatry, giving the honour of the Lord to mere images, and they commit adultery with their neighbour's wife, showing the most despicable form of shame to others. There is no way that the Lord will allow such men to take possession of the land. He will uphold His honour in a way that everyone will recognise, proving that He is the Eternal.
The Lord now tells Ezekiel exactly what is happening among the people. They are talking against him in secret. They make a mockery of coming to listen to what Ezekiel says as if it were coming to hear the word of the Lord, but they have no intention of heeding it. They say one thing to those who listen, but they are controlled by the covetousness that resides in their heart. There is a challenge here for each of us. While we may not be as blatant in our actions as these people, it is easy for us to make professions which do not agree with the way in which we conduct ourselves.  The warning of these verses is that the Lord knows the heart, He will not be deceived by words or even by a form of obedience that does not come from the heart. He is looking for whole-hearted obedience. As we read Scripture, it becomes apparent that  the Lord is more ready to forgive where someone slips than we are in may cases. It is equally clear that He is more opposed to those who say the right things without a life that matches up to the profession than we are.
The warning for us, as for the people of Ezekiel's day, is that the warning of the Lord will be fulfilled.
Are we willing to listen to the Voice of the Lord and to obey?

Memory Verse 'Now the hand of the LORD was upon me in the evening, afore he that was escaped came; and had opened my mouth, until he came to me in the morning; and my mouth was opened, and I was no more dumb', Ezek. 33. 22
July 23.	Ezekiel 34. 1-16.
The Shepherds of Israel.
The Lord now directs a word to those who were supposed to shepherd the nation. He sees that they are only concerned with feeding themselves at the expense of the people. There is a clear reflection of this in the words of Peter as he addresses those who are elders in his first epistle. The principles are the same in both cases. 
The extent of the sin of the shepherds of Israel is that they ate the fat and clothed themselves with the wool. It is not simply that they failed in their duty, they were taking advantage of the people in a direct violation of the law of the Lord. It is likely that this is a reference to the earlier visions where Ezekiel learned that these men were taking a lead in the sins and, especially, the idolatry of the people. Both Peter and Paul teach that elders must not be marked by a desire for reward. Some will need to be supported by the saints because of the cost of undertaking the work, this is not the same as expecting the saints to support. When Paul writes his second letter to the Corinthians, he highlights the fact that there were men among them who set themselves up and expected the saints to support them. They even appear to suggest that Paul is not a true apostle because he did not ask for support from the saints. It is sad to see the way in which the truth of God is corrupted by self-seeking men. This is against the mind of God in every aspect of Christian ministry. It is the Lord Who raises up and the Lord Who puts down. 
As the Lord highlights the character of these men, it soon becomes apparent what the Lord expects. Rather than to criticise others, we need to consider these principles and ensure that they are true in our situation.
The primary requirement is to care for the sick and broken. Those who are sick need to be strengthened and healed. It is not always possible to heal, but we should show care even if we cannot do anything to heal them. If there is opportunity to heal as well, then this should be done. It may be that the care will provide strength for the body to heal. In addition, if they are broken in some way, the shepherd should bind them up. Instead of that, they ruled over the people with oppression and scattered them so that they became a prey to the beasts of the field.
The Lord responds to the shepherds with the warning that He will intervene to deliver the sheep. The Lord will show that He is able to do what He expects from the shepherds. It is sad to consider that this warning still had not been heeded in the days when the Lord was on the earth and He had to do exactly what He describes here. The rulers of the Jews had not changed despite the warnings and the judgements of the Lord that had fallen. They went as far as to take the Good Shepherd and to slay Him because He was doing precisely what they ought to do. This is a partial fulfilment of what the Lord prophesies here, but there is  a complete fulfilment still to come. When the Lord was on the earth, He only gathered those who were in the land or the immediate vicinity of the land. In the coming day, He will gather the nation from every part of the earth. While the people were fed by the Lord, it was still only a few, He will provide abundantly in the coming day. This is the example for us to follow.
Are we seeking the health of the Lord's people, or our own gain?

Memory Verse 'I will feed them in a good pasture, and upon the high mountains of Israel shall their fold be: there shall they lie in a good fold, and in a fat pasture shall they feed upon the mountains of Israel', Ezek. 34. 14
July 24.	Ezekiel 34. 17-31.
The Covenant of Peace.
The Lord now speaks to the flock and warns about those who are taking advantage of the weak. While this may appear to be a change of simile, Peter makes clear that the elders are a part of the flock. Just as Peter warns against elders who try to rule over the flock like lords when they are a part of the flock, so the Lord warns that the shepherds of Israel are still a part of that flock. Sadly, rather than being appointed for their wisdom or spiritual insight, they are clearly men of standing who think that they are better than others. Not only do they lay claim to the best of the pasture, they corrupt the rest of it so that there is nothing left for others. The rest of the people are left to feed and drink on what the rulers did not want.
The Lord now moves on to consider the way in which  they treat others. They push aside any who are weak until they are scattered without any care about the effect that this has on their well-being. The Lord determines that He will judge and that they will be called to answer. It is a privilege to be raised up as a shepherd over the people of God, but it is also a great responsibility. Solomon recognised this at the start of his reign although it appears that he had forgotten by the end. Certainly, Rehoboam failed to appreciate this and followed his father's bad example to a greater degree. The result was that the kingdom was split. This has been repeated over the centuries amongst believers where men have laid claim to a position of authority and used it as a means to bring others into bondage.
The answer of the Lord is to raise up His own shepherd, David, over the people. While this may be an allusion to the Lord as the son of David, it is likely that it is an indication that the Lord will give David such a position as a regent under Him in a coming day. We know that there will be men raised up to rule in that day, so there is no reason why David should not be included among them. The use of the term, prince, may emphasise that he is not in overall authority.
In addition to his shepherd, the Lord will make a new covenant with the people. It will be a covenant of peace with such scope that it will reach to the wild beasts who will be removed and to the land which will become a place of safety and rest for the people. Instead of the fear of judgement that has threatened the people over the centuries, they will be the source of blessing as the Lord sends the showers in their season so that the land fulfils its potential as the most fertile and productive land in the earth.
As the Lord describes the effect of His intervention on the land, He adds that they will know that He is the Lord. This is often repeated through the book, but it has been seen in respect of the judgements before this time. Now the Lord reminds them and us that it is His desire that He would be seen and known in the world as a result of the way in which He blesses His people.
The people are delivered from the enemy so that they are no longer a prey for those around them. He promises to raise up a plant which will be acclaimed by all, possibly the fruit of the tree of life that John describes in Revelation chapter 22. Everything about their state will prove that they are God's people and that God is among them in truth.
Do we live in a way that shows that 'God is among us of a truth'?

Memory Verse 'And ye my flock, the flock of my pasture, are men, and I am your God, saith the Lord GOD', Ezek. 34. 31
July 25.	Ezekiel 35. 1-15.
The Prophecy against Seir.
The Lord now tells Ezekiel to prophesy against mount Seir, the country where Edom is based. This is a common theme as we go through the prophets and it arises because Edom chose to join with the enemies of Israel to spoil them. As a result, the Lord expresses His opposition to the nation. This is something which He will not condone in any circumstance. Sadly, it is a common characteristic of the flesh which will gloat over others failures rather then to heed the warning that is implicit in them. We all tend to think that we would not fall into the same trap as others, yet we are all prone to fail.
The Lord tells Edom that He will waste their cities so that they know that He is the Lord. It may be that the Lord is displeased with His people, but this is not a reason for others to rise up against them. The Assyrian was brought down because he chose to go beyond the word which the Lord had given to him. This should have warned Edom that he was not exempt from the judgement. Sadly, he did not heed the warning. 
When the judgement falls it will be complete. The Lord is not going to show mercy. This is because Edom showed no mercy to the nations of Israel and Judah. He looked at their plight and only saw the opportunity to take revenge against them because the Lord chose to call Jacob or Israel rather than their own father, Esau. What they failed to realise was that they were fighting against the Lord. It may be that the nations had gone into captivity, the Lord still claimed His inheritance. He decreed that it should keep sabbath for the seventy sabbath years that the children of Israel had failed to observe as He demanded. He is not going to allow the heathen nations to come into the land and to deny His decree.
The Lord notes three characteristics of Edom. They were angry, envious and storing hatred in their hearts. These are common features of carnality that need to be avoided amongst believers. There may be a cause for anger when the claims of God are dismissed by His own people. The Lord displayed this when they brought the man with the withered hand to Him for healing on the sabbath day. He was angry because they were denying mercy. We need to be careful however because even righteous anger has the clear potential to conceive sin. In most cases, anger is a reaction of the flesh which should be avoided. Envy and hatred are completely opposed to the mind of God and should never be entertained in our hearts. They are always the evidence of the flesh at work. The Lord warns Edom that He is going to bring their designs on their own heads. 
The Lord warns that He has heard all that these men are saying. While the background is slightly different, this is the same character as we are seeing today in the Middle East. The Arab nations are trying to lay claim to the Lord's inheritance. They are arguing their natural relationship to Abraham. This is the blasphemy that the Lord condemns in Edom. They try to earn a spiritual inheritance by carnal relationship. Unfortunately, it is also the sin which has afflicted Israel over the centuries. They think that they can take possession of the land because the Lord has promised it without coming to lay hold on new life through faith in the Christ of God. Whatever the background, the reality is the same: it is doomed to failure.
Do we wait for others to fail, or live for the glory of God alone?

Memory Verse 'As thou didst rejoice at the inheritance of the house of Israel, because it was desolate, so will I do unto thee: thou shalt be desolate, O mount Seir, and all Idumea, even all of it: and they shall know that I am the LORD', Ezek. 35. 15
July 26.	Ezekiel 36. 1-15.
The Mountains of Israel.
The Lord now turns His attention to the mountains of Israel. These were the defence which the nation thought to be impregnable. They are now the places that the enemies of the people have taken and imagine to be theirs forever because of their defensive character. In reality, both have to learn the same lesson. The mountains which could not save Judah will not save the heathen either. The heathen have made a boast about the mountains which may bring shame on the name of the Lord unless He acts. He will not allow this.
The Lord affirms that He has heard and He is determined that He will avenge them of their enemies. They are His, He will not let them go lightly. Idumea, or Edom, has decided to lay claim to the land with joyful celebrations out of spite for the Lord's people, but the Lord will not allow this. The heathen may mock, but the Lord will intervene for His honour. If the heathen think that they are going to shame the Lord, they will learn that He will shame them, turning their own efforts back on themselves.
In contrast, the mountains of Israel will flourish again, the branches will be seen and they will bear fruit which will satisfy the nation of Israel.  It will not be long before the people return and enjoy the fruit of the land. As often happens, this is a prophecy with a double fulfilment. Historically, Judah would be in captivity for seventy years from the time of the first captives going into Babylon until they first stage of restoration. This means that once the city has fallen there would be around fifty years before the people return. In a coming day, there will be a period of three and a half years between the time when the people flee for their lives and the time when the Lord comes back and restores the whole nation to the full inheritance that He has provided for them. While we may think that fifty years is a long time and even the three and a half years of the Great Tribulation will seem like an eternity for those who are caught up in the events, it is still nothing even in comparison with the whole course of human history. What the heathen have ignored is that it is the Lord's land and His people, they are fighting against the eternal God of heaven, there is no power in creation that can succeed. The devil knows this, but he will take as many as he can into the judgement that he faces. While he puts forward the carrot of freedom, he knows it is really an eternal imprisonment that faces those who heed his deceit. In contrast, the Lord will save His people, He will raise up men in the inheritance that He gives to them until the whole land will be restored, rebuilt and inhabited. There will be an abundant fruitfulness which will see numbers grow as well as the people satisfied. There will be a clear witness to the fact that He is the Lord and that no one can defy Him.
If there is the assurance of prosperity and abundance, there is an assurance of security as well. The nation of Israel will inherit the land and no one will be able to displace them again. The devil may raise an army for one final attempt after the thousand year reign of Christ, but this will fall when fire from heaven devours them.
The heathen mock the fact that the land devours men because the Lord maintains His inheritance, but it must be in a way that is consistent with His character. They have reason to suggest that no one can meet the demands of God in their own strength and wisdom, but they will see the salvation of the Lord as His people lay claim by His grace.
Are we ready to wait for the Lord to judge, or take advantage of others?

Memory Verse 'Therefore thus saith the Lord GOD; I have lifted up mine hand, Surely the heathen that are about you, they shall bear their shame', Ezek. 36. 7
July 27.	Ezekiel 36. 16-38
The Restoration of Israel.
The Lord now details how the restoration of Israel will be accomplished. He starts with the reason why they were scattered and the effect that it had. It is a picture of sin which would raise the question as to how the Lord would ever see fit to deliver such people. There is contempt for all His goodness when He gives them the land. They defiled it in a way that rivals the most shameful displays of uncleanness. They brought the fury of the Lord on themselves because they shed innocent blood and polluted the land with idolatry and all its associated uncleanness. As a result the Lord scattered them among the heathen.
As if this display of fury was not enough, the people went among the heathen in a way that brought shame on the name of the Lord. The nations looked in contempt on them as if they were the evidence of how little the Lord could do for His people. The Lord saw what was happening and took pity for the sake of His name. It may be that the people did nothing to merit favour, the Lord chose to show mercy to magnify His grace and kindness. He makes clear that His name and His honour were the only reasons for showing mercy. They have done nothing to earn that favour. The Lord is going to sanctify His name in a way that shows clearly that He is Lord. He will achieve this by bringing the people back into their inheritance, not in the sin and rebellion that marked them, but by a change of life that makes them into something which is for His praise and glory. 
The Lord now describes the work that He will perform to fit the people for the inheritance that He has prepared for them. This is a description of new birth to which the Lord alludes when He speaks to Nicodemus. A teacher of the Jews should have known this and understood what the Lord was saying as long as he appreciated the sin of his life. 
The description starts with washing in pure water so that they are clean from the sins of their past. This is the reference that our Lord makes to being born of water. It is a work of God, it is not a symbolic act that men undertake. The description of the cleansing should make  clear that this is not something that men perform. There is no way in which washing with some water, whether by sprinkling over the body in a symbolic act or immersing in a tank of water, could cleanse from the filth of sin and idolatry.
The second action is to give a new heart. This indicates a change of the whole tenor of the life. The things which were dear will be replaced by new things that now become dear. Paul describes this clearly in Philippians chapter 3 when he speaks of counting things as loss for Christ, v. 7. His whole outlook on life has changed.
The third action is to put a new spirit in the person so that they are not governed by the desires of the flesh which is in rebellion against God, but by the motivation of a spirit that is in fellowship with the Holy Spirit of God. Instead of going back to the sins of the past, they will walk in obedience to the ways of God. This was not possible under the law because there was no transformation in the life which would change the outlook and desires of the heart. This is the evidence of new birth.
The result is that they are fit to dwell in the land in full fellowship with God.
Are we living in the good of the new life that is ours in Christ?

Memory Verse 'A new heart also will I give you, and a new spirit will I put within you: and I will take away the stony heart out of your flesh, and I will give you an heart of flesh', Ezek. 36. 26
July 28.	Ezekiel 37. 1-14.
The Valley of Dry Bones.
The Lord now emphasises exactly what He is going in another vision for Ezekiel. This time he takes him into a valley that is full of dry bones. He ensures that Ezekiel understands the full extent by taking him round the bones so that he is fully aware of how many bones there re and the character of the bones. Ezekiel tells us that there were very many and that they were very dry. 
The Lord now asks Ezekiel if the bones can live. It would be a miracle if a few of the bones came together and a man appeared. It would be a miracle if any of the bones even showed any sign of moisture as if they were capable of life. The Lord is showing Ezekiel the true nature of the nation, they were utterly dead.
The Lord now tells Ezekiel to prophesy on the bones and to say that the Lord will give breath to the bones so that they can live. He will take these dry bones and make them into living bodies with flesh and tendons to link the muscles. As Ezekiel does this, there is a noise and shaking then the bones come together and the flesh and tendons appear. While this happens as the Lord says, there is no breath in them. The Lord now tells Ezekiel to prophesy again and call for the wind to breathe on the dead bodies and give life to them. As soon as he does this, they begin to breathe and stand up as a great army.
The Lord now gives an explanation of the picture. He does not want Ezekiel to be in any doubt about the significance of this vision. The bones are the house of Israel which has been left without any hope as far as natural thinking is concerned. They are in despair as they see what has happened. This was true for a period in the days of Ezekiel however this is another prophecy which has a far greater fulfilment in the future. The scattering after the city fell to Rome is far greater than that in the days of Ezekiel, but the restoration will be far greater as well. The lesson which the people had to learn and which all men have to learn is that there can be no salvation until we cone to an end of ourselves. It is only when we come to the end of our resources that the Lord can demonstrate His power. It is true in the  matter of new life, it is equally true in the effectiveness of new life in our experience. If Israel are to experience a new birth which will transform them, then every believer will experience the quickening of the Holy Spirit at the moment that they believe.
The Lord adds that He will open the graves and bring the people out of the graves. He did this in measure at the cross when saints were raised and appeared in the city after Christ was raised from the dead. It will be seen in far greater measure when the Lord returns. All believers from the whole course of history will be raised at His coming. As the Lord returns to establish His kingdom. There will be many whose faith is tested as they see their fellows go into death, but the Lord gives the assurance here that they will be raised back to life. This will be further evidence for the people that He is the Lord, no one can defy His word.
After raising them, they will be brought into their own land to enjoy the fulness of all that the Lord has promised. It may be that some will fear that those who die will miss out on the kingdom, but that is not the case. They will receive life from the Spirit of God. The Lord has said that He will do it and nothing can prevent Him from fulfilling His word.
Do we know the power of the Lord to speak through us for His glory?

Memory Verse 'And he said unto me, Son of man, can these bones live? And I answered, O Lord GOD, thou knowest', Ezek. 37. 3
July 29.	Ezekiel 37. 15-28
The Parable of the Sticks.
The Lord now asks Ezekiel to enact another parable for the people. He tells him to take up two sticks. On the first stick, he has to write that it is for Judah and those with him. On the second stick, he has to write that it is the stick of Ephraim for Joseph and those linked with him. Once he has done this, he has to join the two sticks together so that they become one in his hand. It appears from the wording that the Lord ensures that the two sticks physically become one rather than simply being held together.
When the people see what Ezekiel does, they will ask what he means by his actions and he can tell them that the Lord is going to bring the tribes that are linked with Ephraim into unity with the tribes that are associated with Judah. After centuries in which there has been more conflict than agreement between the two parts of the nation, the Lord will ensure that His promise is fulfilled for all the nation. This is a promise which has never been seen until this day. There may have been isolated individuals who can trace their ancestry back to one of the tribes associated with Ephraim, but this is the exception. The obvious example is the widow, Anna, who saw the Lord in the temple when He was about forty days old. She was from the tribe of Asher. In the days of Hezekiah, some of the tribes came to Jerusalem for the Passover feast although the majority mocked the messengers of the king.
The Lord tells the people that He is going to bring the people back from the nations where they have been scattered. While there was a return from Babylon and there have been some small recovery at other times, there has never been a full scale recovery until recent years. The accuracy of the picture is clear because there is a nation in the land but they have not come in faith, so they are still dead in sins. 
The Lord will form them into a single nation with one king set over the whole nation. They will be free from the sins which marked the nation in the past. The idolatry and other sins will all be cleansed so that they are fit for the Lord to make a dwelling in the land. Once again, Ezekiel makes reference to David being set as king over the land. There is no reason to think that will not be literal in that David will be a part of the resurrection and, while the Lord is supreme, He will probably  rule through a regent. He will bring the people together in unity and in obedience to the Lord so that they are able to dwell in the land of promise. This will continue for many generations and David will remain as the prince throughout that time.
In addition to this, the Lord will make a covenant of peace with them. It is an everlasting covenant, so that they take their place in the land without fear of being overthrown or taken into captivity again. They will be marked by prosperity and the Lord will set His sanctuary among them. This will not be a ritual allegiance or a symbolic presence such as the people knew in their earlier history. It will be a union which is marked by fellowship between the Lord Who will be known as their God and the people who will be seen to be His. In the past, they needed to undertake a ritual for cleansing and maintenance of fellowship. Now, the Lord has done the work and the work of Christ is the single basis of fellowship which will never change. It will be clear for all nations that this is a work of God Who will ensure that it comes to its fulfilment..
Do we know the joy of Heaven on earth that comes by walking with our Lord?

Memory Verse 'And the heathen shall know that I the LORD do sanctify Israel, when my sanctuary shall be in the midst of them for evermore', Ezek. 37. 28
July 30.	Ezekiel 38. 1-13.
Gog and Magog.
The Lord now tells Ezekiel to prophesy against Gog in the land of Magog who is chief prince of Meshech and Tubal. The only mentions of the names outside of the prophecy of Ezekiel come in the genealogies. The three names are linked as the sons of Japheth, while there is also a son of Shem with the same name. The fact that the three names are linked suggests that these are descendants from the ling of Japheth. This would place them to the north and west of Israel. The fact that the three names are joined may indicate that Gog has, in some way, brought the nations together. This may be an indication of the scope of the alliance of the man of sin in a coming day as the region covered by these countries would be much of Asia to the north of Israel as well as the whole of Europe.
The Lord tells Gog that he is against him and will turn him back even if he can bring a vast army together. The size and character of the army is indicated by the countries who are named as part of the confederation. Persia (or Iran), Ethiopia and Libya are all names with which we are familiar today while Togarmah and Gomer would take us to the edge of Europe at the very least. It is likely that this would be a similar region to the empire of Alexander the Great. The addition of the bands that are linked with Gomer and Togarmah probably take us further to the north of the land than Alexander conquered. 
The Lord calls for them to be prepared. They may appear to be in control of the region. It may be that they have established a confederation that can defy the armies of men, whet they need to realise is that they cannot defy the Lord. He calls to account and they must answer. 
For whatever reason, they decide to come into the land after many years. It may be that this refers to the covenant that the nation make with the man of sin as Daniel describes. There is an agreement that appears to allow the nation to build a temple and worship the Lord, but this is broken and the army comes against the city. The Lord warns that this will be the start of a time of Great Tribulation and that those who see the image set up, at the beginning of that time should flee for their lives with such haste that they do not even wait to take their possessions with them.
The description here is of an army that rouses itself and comes like a storm and a cloud to cover the land. This indicates the size of the force that the enemy brings, it may also indicate the speed with which they come.
The Lord highlights the thinking of these men. They plan evil by going up against people who are unprepared and undefended. This would suggest a link with the covenant because it suggests that the people are content to believe the promises so they are not thinking about the possibility of attack. It may be also that the covenant involved an agreement to disarm. If this is so, it would show the character of these men, something which is not unexpected either in terms of what we see in the world today or in terms of the character of the man of sin as revealed in Scripture.
The Lord introduces His answer with a series of rhetorical questions which highlight how much He understands of their thinking.
Are we resting in the assurance that our Lord is Sovereign in all things?

Memory Verse 'And say, Thus saith the Lord GOD; Behold, I am against thee, O Gog, the chief prince of Meshech and Tubal', Ezek. 38. 3
July 31.	Ezekiel  38. 14-23.
The Judgement of Gog.
The Lord now addresses Gog and warns him that the day is coming when the people of the Lord shall dwell in safety and he will see the Lord deliver the people. It will start with him coming out of his place in the north with a great army which will appear to be enough to overthrow the nation and crush it out of existence. It is almost as if they are looking back over the history of the nation and recognising how they have been saved at different times. They are determined not to let this happen again, but they choose to ignore the fact that it is only because the Lord fights for His people that this can happen. It must have been hard for Ezekiel to imagine such thinking, but it is easy to see how this will happen today. Men will not accept that there is a greater power than themselves.
Men will have their reasons for coming, but the Lord tells us that it is His design. He will be sanctified among the heathen and He has chosen to use the might of Gog to accomplish this. They come in the fulness of their pride, but the Lord is sovereign, setting every piece in its place so that He can demonstrate the greatness of His power.  He has foretold what will happen through His prophets, He tells men exactly what He intends to do yet their pride is so complete that they refuse to believe. As we look today, we can see that this may be because they will not accept that the Bible is the word of God, so they do not read it. Even those who read it will not accept the message that it contains, they try to explain it away in a variety of different ways which all deny the truth of God's word. As Paul tells the Thessalonians, we ought to understand what the Lord is doing and not be surprised when we see the scene being set. This may be why prophetic teaching has been discredited. We cannot make definitive statements because it is only background movements, but we can, and should recognise the mystery of iniquity working in preparation for the day when the Lord allows the devil free rein to move almost as he chooses in the world for a short and well-defined period of time.
As the army comes against the nation, the Lord will move to intervene. He will use the whole of creation to fulfil His purpose. It will be a demonstration of a power that is far beyond anything that men could imagine, but it will fulfil the purpose of demonstrating clearly that it is God Who is at work. There is no way that a man could accomplish what the Lord does and there is no way that it could be some chance occurrence, even if men will try to explain it as such.
The Lord will act in a way that puts the confederation at enmity with itself. They will fight with each other, possibly because they see what is happening and think that someone else is trying to take advantage of them at one time only to turn on them at another. This is exactly what Moab and Edom saw in the days of Nebuchadnezzar. It is a common practice among men, so it will come as no surprise.
Ezekiel gives us a generalised description of what will happen as the Lord intervenes, but it is not difficult to see that this is the same as John saw in much more detail as he recorded the events in the Revelation. There is a consistency in all that the Lord says if only men would look at Scripture with open eyes.
Do we rest in the power of the Lord to overcome the mightiest of foes?

Memory Verse 'Thus will I magnify myself, and sanctify myself; and I will be known in the eyes of many nations, and they shall know that I am the LORD', Ezek. 38. 23
August 1	Ezekiel 39. 1-16.
The End of Gog.
The Lord reverts to His original complaint and reiterates that He is against Gog. He states that He will only leave one in six of the people who come up from the north against the mountains of Israel. As far as Gog is concerned, he is coming to lay clam to the spoil which is his for the taking, but the Lord is behind this. We need to remember this principle. It has been seen on many occasions in the course of history. There are times when a leader takes a decision that is hard to understand in the light of history and the result is that he loses his power. This happened to the Assyrian and it will happen with the armies of the north that are in view here.
If the army comes up in force, the Lord will reduce them to helplessness. The archers will not be able to hold the bow or the arrow. They will be left for the birds of prey or the  wild beasts who are looking for dead bodies on which they can feed. They will fall in the open field where they can be seen by all who are watching. They will not be able to hide their shame.
If the army is left to an open shame, the Lord will move against those who do not come up. He will set the land of Magog and the islands on fire so that they understand that He is the Lord. He will act in a way that ensures that His name is not corrupted by the sins of those who profess His name. He will leave the people in no doubt that He is the Lord and, while men may raise objections at present, when they see things in His perfect light, they will understand that He had no alternative but to act in the way that He did.
The Lord warns that all will be able to see that this is the time of which He has spoken in the past. The scale of the army is seen in the fact that it will provide fuel for the people for the next seven years. The language that the Lord uses indicates the character of the rule which He will establish at this time. We are living in a world that is marked by violence and corruption. If one oppressor is overthrown, it is not long before another rises up. Even men who profess to desire peace and claim to be inclusive will oppose those who do not agree with their assessment. It is common today for those who uphold the truth of God to be seen as reactionary, even if they do nothing directly to prevent others from living in their sinful ways.
Gog thought that he was going to take possession of the land, but the only inheritance that he receives will be graves for himself and is army. It will be remembered as the valley of Hamangog, or the multitude of Gog. It may be that this is an indication of the mercy of the Lord in that He sets a reminder of the danger from enemies as well as His power to defeat them. The scale of the army is reflected again in that it takes seven months for the people to bury the dead bodies from the army. This has to be done in order to cleanse the land from the defilement of dead bodies. The Lord wants to remove every evidence of the working of sin. It is not something that is taken lightly. Men will be assigned to the task of burying the bodies until the work is complete. Anyone who is passing through the land and sees the bones from a body have to set up a marker so that those who bury do not miss any. It will be a time of holiness so sin and its effect cannot be permitted to be on display in any form.
Are we resting in the power of the Lord to overthrow the enemies?

Memory Verse 'So will I make my holy name known in the midst of my people Israel; and I will not let them pollute my holy name any more: and the heathen shall know that I am the LORD, the Holy One in Israel', Ezek. 39. 7
August 2.	Ezekiel 39. 17-29.
The Feast of the Fowls and the Beasts.
The Lord now tells Ezekiel to call all the fowls and beasts together for a sacrifice that the Lord will provide for them. This is the same occasion as John describes as the supper of the great God in Revelation chapter 19. This is no ordinary feast for these birds, it will consist of the flesh and blood of the mighty an the princes of the earth as well as horses and men of war. There is no part of the army that will escape from the Lord. This description shows the significance of the earlier statement that the people find the bones of the army: the flesh will have been eaten by these birds and beasts before they can be buried. The destruction is so complete that no one will be left to bury their fellow as they fall before the Lord. It is the time when the Lord  intervenes directly. Men may mock and suggest that they want to see God move, but the reality is that when He does act it will be both swift and final. There are several passages that give a variety of insights into what happens. They do not contradict each other, but rather they emphasise that the true nature of that day is so vast and varied that there will be many pictures that need to be painted in order to describe it. The nations will fall but the house of Israel will recognise that He is the Lord and that it is only He Who can command power and authority against the armies of men
The lesson is that Israel have received a punishment because of their iniquity. They went into captivity because the Lord allowed their enemies to overcome them. For all the might of any of the powers that have risen from the times of the Assyrian, there is not one who could touch the Lord's people unless He permitted it. Any triumph for the heather would  only be until such time as the Lord decides to act on behalf of His people. He must fulfil His promise because His name is linked with what He has said. 
The Lord points out the the sin of Israel was not simply the action, but the fact that they despised His protection when He set them in the land and delivered them from their enemies. Their sin must be punished, He will expose them to shame until such time as He determines that they have been punished adequately for their sins.
When He brings them back it will be in a new covenant. He has described the process that will take place to fit them for the inheritance, now He describes the way in which they enter into that inheritance. It will be in such a way that He will be sanctified in them. This is what the Lord desired from His people. It is what He desires from us. We should be a manifestation of the character of God to the world around us. Every aspect of His character should be seen in the way in which we move because we are recipients of His grace and mercy. They, like us today, will appreciate that there is only one God. It may be that the nation would quote the words of Deuteronomy consistently over their history, the reality is that, as a nation, they have never appreciated the true meaning of them to this day. There have been times when they may have come close, there have been kings who ruled over them in the fear of the Lord. The nation has consistently refused. Even after men like Hezekiah and Josiah, the princes were first to go back to idolatry. All of that will be in the past, the Lord gathers them, but He pours His Spirit on them so that they are not fitted in their own strength but in the strength of the Lord. This is our portion today and it is the reason why the world should see a difference in our lives.
How much do we know of the Lord with us day by day? 

Memory Verse 'Neither will I hide my face any more from them: for I have poured out my spirit upon the house of Israel, saith the Lord GOD', Ezek. 39. 29
August 3.	Ezekiel 40. 1-4.
The Future of Israel.
These verses introduce us to the subject which will fill the remaining chapters of the book.  The Lord now gives Ezekiel a vision of the future that awaits Israel. A major reason why the book is often considered to be difficult to understand is that there is such a major part of the book that describes the future kingdom of the Lord. If we understand these passages in a literal way, much of the difficulty disappears.
The time given at the start of the chapter is an indication of the way in which God deals with the nation. It is the twenty-fifth year of the captivity, the fourteenth year after the city fell. The wording is similar to the opening of the book and suggests that the Lord is taking His times from the time when Jehoiachin was taken into captivity. This appears to be the measure that the Lord sets as far as Ezekiel is concerned, the fall of the city is incidental and serves to confirm what has already taken place. There is a warning here for us that it is possible to continue with a show that has no meaning in the sight of God. Zedekiah sits as king and even tries to assert his rule, despite the fact that he is only in place because of the decree of Nebuchadnezzar. The Jews in the time of our Lord claimed that they were not in bondage to any man despite the fact that there was a Roman governor over the land. The Lord warns the church in Ephesus that He would remove their lampstand if they did not repent, while He warned the church in Laodicea that He would spue them out of His mouth unless they repented. Clearly, there were companies, even in the first century, who were no better, in principle, than Israel under Zedekiah, even if the precise sin was different.
It is now nearly fourteen years since the city fell and the Lord brings Ezekiel back there to see a vision of what the Lord would do for His people. This is how the book started but this vision is vastly different to the first one. At the beginning, the Lord showed a picture of corruption and sin that demanded judgement because the Lord was ignored. It ended with the glory of the Lord departing from the city. Now, the Lord shows a picture of restoration and glory where the Lord is central to everything that takes place, it will end with the Lord dwelling among His people.
The Lord brings Ezekiel to a very high mountain with the frame of a city alongside to the south. This is a reminder of the prophecy of Isaiah that the mountain of the Lord's house will be exalted above the mountains. The picture suggests a city which is under the shadow of the throne of God. The description will centre around the house of the Lord rather than the city, reminding us that the city is only of any significance because the Lord is there.
The Lord now shows Ezekiel a man standing in the gate of the house of the Lord who looked as if he were made of brass with a line of flax and a rule in his hand. The Lord tells Ezekiel to look, to listen and to set his heart on what he is told because he has to pass on the picture to the nation. The language is notable because the first word of the Lord to Isaiah was that he would prophesy and the people would not perceive what he described, they would not heed what he said and they would not allow the word of God to touch their hearts.
Are we careful to give full attention to the Lord and His Word?

Memory Verse 'And the man said unto me, Son of man, behold with thine eyes, and hear with thine ears, and set thine heart upon all that I shall shew thee; for to the intent that I might shew them unto thee art thou brought hither: declare all that thou seest to the house of Israel', Ezek. 40. 4
August 4.	Ezekiel 40. 5-19.
The East Gate.
Ezekiel now sees a wall on the outside of the house where a man is standing with a reed in his hand so that he can measure the wall of the house. The reed was six cubits and a hand-breadth. The number six is associated with the scope of a man. This indicates a length that reaches beyond the scope of man. Here is a picture of the grace of God. It does not matter how we think about men, whether we consider the weakness and failure, or the strength of a man, it is not sufficient, but the grace of God extends beyond that to encompass all men. The breath and the height of the building are both one reed. This means that as someone approaches, what they see is a perfect square. This reminds us about the righteousness of God, in that it does not matter how we measure, it will always be the same. There can be no variation with Him.
The man comes to the gate which is looking towards the east. In the tabernacle or the temple, this would have been the only gate. The east is the direction in which the sun rises, speaking of natural power, as the sun provides heat and light for the world. There is no mention of the sun here because this is superseded in that day, however the lesson is the same. By coming in at this gate, a person is turning their back on natural power, this is the  reality of what faith requires. We cannot exercise faith while we are looking at sources of natural strength.
The man measures both thresholds of the gate and they are one cubit broad. This shows the consistency of the measurement. There is no imperfection in the building of God. He will not make a demand at one point which is then displaced by a new requirement. This is why we can be certain that there is no possibility that someone may be saved and then lost. This is emphasised again by the fact that the six chambers are all one cubit with a space of five cubits between, while the threshold by the porch of the gate is also one cubit.
As we come to the porch of the gate, the measurements change. The porch is one reed on the inside, but the porch itself is eight cubits with posts that are two cubits in size while the breadth of the gate is ten cubits. The number eight speaks of a new beginning while the number ten is linked with the demands of God. The lesson here is that there is no place for any inside the house unless they know the experience of new birth which fits them for the presence of God on the basis that the work of Christ has answered every demand of the throne of God. The gate extends for thirteen cubits, possibly suggesting that all rebellion is put down before any can enter into the house. There is twenty-five cubits between the roofs of the chambers, a number which indicates an abundance of grace. The sixty cubits for the posts might indicate that there is an administration of grace. It is only to be expected that the whole picture will emphasise the grace of God. Without this, there could be nothing but judgement for the people. No one can merit any favour or acceptance in the sight of God apart from the grace of God in Christ. The distance and the palms trees that are found between the entrance and the porch of the inner gate remind us of the triumph of His grace. There are chambers in the outer court and a pavement, indicating the way of approach.
Do we live in the triumph of the Lord, recognising grace as the basis of acceptance?

Memory Verse: 'And behold a wall on the outside of the house round about, and in the man's hand a measuring reed of six cubits long by the cubit and an hand breadth: so he measured the breadth of the building, one reed; and the height, one reed', Ezek. 40. 5
August 5.	Ezekiel 40. 20-37.
The Remaining Gates.
The man now takes Ezekiel to the gate in the outer court to the north so that he can measure the length and the width of it. The description matches the gate to the east with three chambers on either side, posts and arches to match the first gate. It was fifty cubits long by twenty-five cubits broad. So this was one of two gates by which the people would enter into the temple courts. This would show that, while there is a distinction made for the prince, there is a common appearance to the approach. Paul teaches a similar lesson when he tells us that we are accepted in the Beloved. In this sense, we can come into the presence of God with all the acceptance of Christ. God sees us in Him, not for what we are in ourselves. It is a glorious truth which should thrill our hearts as we contemplate the grace of God towards us.
The palm trees again remind us that we can enter in the assurance of triumph. Paul again takes up the idea, on this occasion as he writes to the Corinthians and speaks of being led in the triumph of Christ. Whether for us in our heavenly inheritance or Israel in their earthly inheritance, the only basis on which we can enjoy the inheritance is the work of Christ which fits us for the presence of God. Paul again takes up the idea writing to the Colossians when he writes of us being made fit for the inheritance of the saints in light.
Ezekiel emphasises that every detail for the windows, the arches and the palm trees matched the measurements for the east gate. There were seven steps that went up to the inner gate, a number that indicates completeness, teaching that we are complete in Christ as Paul tells the Colossians. 
At this point, he does not enter the gate but rather he measures the distance between the two gates and it is a hundred cubits. He then brings Ezekiel to the south gate and details what he finds there. This is a mirror image of what was seen around the north gate. We should expect this because we learn that the people could enter at either gate, but they had to leave by the opposite gate to the one by which they entered. This would only be possible if the two gates were the exact equivalent of each other so that no one who comes from one direction has any precedence over those who come from the other. It is a further reminder to us that the Lord is just in all His dealings.
After the man has shown Ezekiel the south gate and its associated entrance, he takes him inside where there are arches towards the outer court, palm trees on the posts on both sides and eight steps on this occasion. This is the number of the new beginning and reminds us that we can only come into the courts of the Lord on the basis of a new beginning.  
On this occasion, the east gate has the same arches, posts and steps as the other two. It teaches us that we all come on the same basis, although there is a distinction. The Lord can approach in the intrinsic value of His Person and finished work which takes its merit from His perfection. While He has a perfect right to enter the presence of God in Himself both as Son of God and as a perfect Man, He can now enter as a Man in resurrection Who is both the Saviour and the representative of His people. We can approach only on the basis that the value of His finished work has been made good to us by faith. 
Are we enjoying the fellowship and access to the Lord that He gives us?

Memory Verse 'And the gate of the outward court that looked toward the north, he measured the length thereof, and the breadth thereof', Ezek. 40. 20
August 6.	Ezekiel 40. 38-49.
The Offerings and the Altar.
The next sight that Ezekiel sees are the chambers by the posts where they wash the burnt offering in preparation for the offering. In the light of the New Testament, this may appear a little surprising because the sacrifice of Christ has answered to all the offerings under the law of God. There is good reason for this in that it provides a constant reminder of the work of  Christ for the people. In reality, it is no different to any of the offerings that were brought before the cross. The only value in those offerings was that they pointed forward to the work of Christ and this is repeated in hindsight. It teaches us that we must never neglect the work of Christ and its necessity for our lives, especially in maintaining fellowship with our Lord. On either side of the porch there were four stone tables where the burnt offering, sin offering and trespass offering were all slain. This is a reminder that, while all who go into the kingdom will be in the good of eternal life, this is not true for those who are born in the kingdom. There will be sin, even if it is judged quickly, and those who sin will be given opportunity to repent and to be restored in most cases. 
There were chambers provided for the singers in the inner court, just outside of the inner gate at the side of the north gate, looking to the south. The location suggests those who could stand in the place of adversity and still maintain the vision of comfort. Paul reflects this idea when he tells the Philippians that he has learned to be content in every situation.
Another chamber that faced the south was the chamber for the priests who had the charge of the house. Opposite to them was a chamber for the priests who had the responsibility for the altar. It is clear that they were not expected to leave their charge as long as they were responsible for the offerings. This reminds us of the need for dedication to the work of the Lord. We are called to serve and there will always be the danger of attacks which need to be repelled. It is not enough that we fulfil the outward form at the appropriate times, we must be watchful for things that will bring harm at other times as well. The sons of Zadok are singled out to maintain the charge of the altar. This is the family that was faithful to David throughout his life. Zadok remained with David after the rebellion of Adonijah and  his family was faithful to the house of David from the time when the ten tribes followed Jeroboam. 
The man now moves on to measure the court, which was one hundred cubits square. This is far greater than the size of the temple which Solomon built. The dimensions of the inner court for that house were twenty by forty. As we read of the preparation that David made as well as the work that Solomon undertook, this was a building that would bankrupt most if not all of the richest men in the world. The lesson is that even that temple was only a type of the temple that will be seen and any service that was undertaken there was only a faint foreshadowing of the work of Christ which will be manifest throughout creation in a coming day. 
Ezekiel now comes to the porch of the house and the man measures the posts, which are five cubits on either side while the porch itself is twenty cubits by eleven with pillars on each side. These indicate the security of the house, it cannot be shaken.
Are we enjoying the fulness of blessing that is ours in Christ?

Memory Verse 'And in the porch of the gate were two tables on this side, and two tables on that side, to slay thereon the burnt offering and the sin offering and the trespass offering', Ezek. 40. 39
August 7.	Ezekiel 41. 1-11.
The Dimensions of the Temple.
The man now brings Ezekiel to the temple itself and starts to measure this. The first part to be measured is the tabernacle which is apparently a porch at the front of the building. This is six cubits broad on each side. This is the number of a man and it may suggest a place for man to find rest and to enjoy the presence of the Lord.
After this, there is a door which is ten cubits wide. This consists of two leaves which are each five cubits. There is a clear parallel here with the two tables of stone and the demands of the Lord as seen in the ten commandments although the assurance here is that the way has been made by which the demands have been answered such that we can enter into the presence of the Lord.
The length of forty and breadth of twenty cubits suggests that there is provision for every trial and for every person. There is no one excluded and no test that is beyond the scope of divine grace. This is the confidence that we may have.
Inside, there are two more doors, one with a post that is two cubits and a door that is six cubits, then another door which is seven cubits. As the way opens, the door becomes wider, suggesting the fulness of grace that continually flows to meet every circumstance.
Inside the last door, there is a chamber which is twenty cubits square in front of the temple. Ezekiel is told that this is the most holy place. It is not enough that holiness should mark  the temple, it must mark every aspect of the surroundings for the temple. The lesson for us in this is that it is not enough that we maintain a standard of holiness in respect of the outward activities of the house of God, we should demonstrate the same degree of holiness in all our dealings otherwise the house will become corrupted by the defilement around.
The wall of the house was six cubits and there were side chambers which were each four cubits broad around every side of the house. These were arranged so that there were three levels of chambers with thirty in total. They were joined to the wall that surrounded the house, but they were not directly attached to the house itself. The arrangement was such that the steps between each level meant that the higher levels were wider than the lower levels. This suggests that the steps went up from the outside of the chambers, but that they were inside the chamber on the next level. This pictures the way in which we increase in our enjoyment of fellowship as we come into a greater appreciation of the Lord and His ways. It challenges us as to how our appreciation of the Lord is growing. It is right that the young believer will only have a grasp of the grace of God that saves from sin, but as we grow, we will recognise more deeply what we are and recognise the wonder of the grace that not only saves from sin, but opens a whole new vista of relationship with God.
Ezekiel notes that the wall for the side chamber was five cubits broad. Given that they were four cubits, it is likely that the chambers were contained within the wall with the extra cubit allowing the upper chambers to extend beyond where the lower chambers stood. There was a gap of twenty cubits between the chambers on every side of the house. The doors opened onto this place with one door to the north and one to the south. The image that we see is one where there is an abundant space for the people to enjoy the scope of God's presence. 
Are we enjoying the fulness of the rest of grace?

Memory Verse 'I saw also the height of the house round about: the foundations of the side chambers were a full reed of six great cubits', Ezek. 41. 8
August 8.	Ezekiel 41. 12-26.
The Separate Place.
Ezekiel now describes a building which is found in a separate place to the west of the court and the house. This is the first mention of the separate place. The next verses will detail the size and purpose of the place, but the idea is of a place which is set apart from others. The description will highlight the thought of a place for the priests who are set apart from the rest of the people for a specific work which they are expected to undertake. 
The breadth of the building was seventy cubits while the length was ninety with walls that were five cubits thick. This gives rise to the total breadth of one hundred cubits. In this respect, it is the same breadth as the temple. The thought of this is that those who minister in the house of God must live in a way that is consistent with the character of the house. We cannot be something different in that environment. This brings a challenge to us. We need to recognise that the witness of the local church as the house of God can only be effectively maintained when the character of the saints in their daily life is consistent with the way in which they conduct themselves in the gatherings of the Lord's people. There is good reason for the world to dismiss the claims of Christ if they see a different character in the lives of the Christians whom they know as soon as they go into the company of other Christians. It is easy for us to fall into this trap because we know the values of the world are different to the standard of God. One excuse might be that we are afraid of frightening those whom we know in the world by living to a standard that is so far different to theirs. In reality, we will do more harm by compromise because they may, with good reason, believe that the discrepancies are a form of deceit.
Ezekiel moves on to describe the building. It has three levels of galleries with narrow windows. It was covered with wood from the ground to the windows, round the windows and above the door inside and out. The wood was decorated with cherubim and palm trees that alternated round the whole house. Each cherub had two faces, one like a man that faced toward the palm tree on one side and the other like a young lion which faced the palm tree on the other side. The wood and the face of the man suggest the thought of humanity. In the context of this vision, it emphasises the glory of man who is in the place that God intended for him. The face of the young lion suggests the majestic animal that will not turn aside. It can be linked with the vision of John where he is told that the lion of the tribe of Judah had prevailed to open the book. This leads to the thought of the palm tree which is the symbol of victory. By bringing sin into the world, the devil may have thought that he would stop the purpose of God, but the reality is that he opened the way to a greater triumph. If Adam and Eve had never sinned, they would have obeyed God out of duty in ignorance of His true character. As a result of sin, there will be a redeemed company who will worship God out of a full appreciation of the greatness of the mercy and grace of God Who has taken those who rebelled against Him and transformed them into people who are objects of His grace and mercy.
The final image that Ezekiel sees is the altar. This was two cubits square and three cubits high. It emphasises the testimony to the grace of God and resurrection power.
Are we rejoicing in the glory of the grace of God?

Memory Verse 'Now the building that was before the separate place at the end toward the west was seventy cubits broad; and the wall of the building was five cubits thick round about, and the length thereof ninety cubits', Ezek. 41. 12
August 9.	Ezekiel 42. 1-20.
The Chambers in the Outer Court.
The man now brings Ezekiel to the northern side of the outer court. They come to a chamber which is alongside the separate place in front of the building to the north. As he measured this, it was one hundred cubits by fifty cubits. Once again there were galleries set in three storeys beside the twenty cubits of the inner court and the pavement of the outer court. There was also a distance of ten cubits in front of the  chambers as well as one cubit inside. The presence of so many chambers with passages so that there is freedom to move serves to emphasise the desire that the Lord has for fellowship with His people. He has made provision for them. This is reflected in the words of the Lord in the Upper Room when He  gave the promise to the disciples that there were many mansions in His Father's house. This has exactly the same idea, the word for mansions could equally have been translated as chambers although the language shows that the Lord has a heavenly inheritance in view on that occasion. 
On this occasion, the galleries were arranged so that the upper chambers were smaller than the lower one. For the first set of chambers, the upper chambers overhung and they were supported by pillars, but on this occasion, there were no pillars. The length of these chambers was fifty cubits and there was a further one hundred cubits in front of the temple. The chambers were over the eastern entrance from the outer court and were the full depth of the wall. They were the same dimensions as the chambers to the north and were built in the same design with the same positioning of doors as the chambers to the south. This shows consistency in all the dealings of God. There is no privilege for any over others, a reminder that our standing is in Christ alone through the grace of God. 
We are now told the purpose of the chambers on the north and south. They are the places where the priests  must eat the most holy things. When the Law was given first, there was a commandment that the priests' portion was to be eaten in the holy place, but there was no specific location in either the tabernacle or the temple. The provision of a place in this way emphasises the character of the new covenant. It is holy and there is a requirement for that holiness to be openly manifest in all the dealings of the priests. As well as eating, the priests must also ensure that they keep the garments which they use when they minister in the holy place separate from the garments that they wear when they are in the company of the people. The Lord is making a provision which will ensure that the holiness of God is upheld at all times. This is reflected in the New Testament when Paul tells the Corinthians that they ought to examine themselves before they partake of the Lord's Supper. It is not so much that there is a higher standard expected at that time, but rather that this is a time when we make a public declaration of our standing in Christ. As such, we should be especially careful to ensure that we are not harbouring anything that might detract from the glory of the Lord.
The man finally measures the whole area where the temple is erected. This is five hundred cubits in each direction. There is a wall that delineates between the holy place and the rest of the land so that there is no excuse for failure to recognise and acknowledge its character.
Are we careful to maintain a holy life before our Lord?

Memory Verse 'He measured it by the four sides: it had a wall round about, five hundred reeds long, and five hundred broad, to make a separation between the sanctuary and the profane place', Ezek. 42. 20
August 10.	Ezekiel 43. 1-9
The Glory Returns.
The man now brings Ezekiel to the gate which is looking to the east. This is where men would look for the sun  to rise in the morning, but what he shows Ezekiel something that transcends the sunrise. He sees the glory of the God of Israel coming from the east. He had seen the glory depart to the east in chapter 11, but now he sees the glory return. As we read in the book of Revelation, we learn that this will surpass anything that has ever been seen before. The glory which comes will lighten the whole world so that there is no need for the sun to give light. This should thrill our hearts as we contemplate the glory that will be seen in that day. It should also challenge us to consider that it is the same glory that the Lord will demonstrate in the companies of His people when we allow Him complete control of all that we do. The vision of the glory is accompanied by a noise that sounds like many waters as the earth shines with the brilliance of His glory. 
As Ezekiel looks, he recognises that this was the same appearance as he had seen when the glory departed while he was by the river Chebar. It is a reminder to us that the glory of the  Lord never changes, only the manifestation of that glory and our appreciation of it. The effect on Ezekiel is the same as he falls on his face. This is the same reaction as John when the Lord revealed Himself to him on the Isle of Patmos. It is the only reaction that any can ever have when they see the glory of the Lord. 
The glory of the Lord comes into the house by way of the east gate and the Spirit brings Ezekiel into the inner court so that he could see the glory as it fills the house. This is clear evidence of the work of God in salvation as it would be impossible for any man, even one like Ezekiel, to stand in that place in any other condition. Moses was told that no man could look on the glory of the Lord and live. This is true for the natural state, but Ezekiel has been brought into the good of all that will be true in the kingdom of God. Those who are redeemed will be able to look on the glory of the Lord. This is our privilege even today through the work of the Holy Spirit.
The Lord speaks to Ezekiel while the man stands by him. This shows the enormity of what is happening as it indicates that Ezekiel can only stand there with the man to support him. The message that the Lord gives starts with the assurance that the promise of the Lord to the fathers of the nation will be fulfilled in a way which goes beyond what they might have imagined. The Lord is going to dwell among the people. The fact that He places His throne among them is not altogether new, but the fact that He places the soles of His feet there is an indication that He will be present in a way that could never have been conceived before. This is on the basis that He will remove all sin from the people. They will not defile the place again. There is no possibility that any of the earlier corruptions will be allowed in the holy place. There are two reasons for this. Firstly, as the Lord tells Ezekiel here, He has seen and judged those who practised such abominations. This is the reason why so many were consumed in the wrath. It burned until only those who recognised their guilt were left. Secondly,  the remnant of the people will turn from their sins and remove every evidence of the corruption that brought the wrath of God on the nation. This is why the glory of the Lord can return.
Are we living in the good of the Lord dwelling among us?

Memory Verse 'And, behold, the glory of the God of Israel came from the way of the east: and his voice was like a noise of many waters: and the earth shined with his glory', Ezek. 43. 2
August 11.	Ezekiel 43. 10-17.
The Law of the House.
The Lord now tells Ezekiel to show Israel the house with all its details. The reason is that it will make them ashamed of their iniquities. The thought here is that, when the people see the details of the house, they will appreciate all that they have lost through their rebellion. It is easy for men to look at what the Lord offers in the light of what they see around them and to dismiss it. What we need to do is to see all that is around us in the light of what the Lord desires for us. This is vastly different. Sadly, there is corruption in the world, even among those who profess the name of Christ and sometimes even among people of God themselves. The result of this is that our vision of what the Lord offers is distorted. We fail to recognise that the holiness of God means that He only seeks what is good for men. It is the lie of the devil to suggest that holiness keeps us back from things that might be good, beneficial or profitable to us.
The result of seeing the details of the house is that there is a desire to grasp the fulness of these things, so they will need the details to be written for them to ensure that they do not fail in future. This should be a challenge to our hearts. We ought to be marked by a desire to understand the word of God more fully so that we can be sure that we are doing what He wants from us. There is often an attitude which asks what is wrong with a particular course of action. The spiritual man will be marked by a desire to please the Lord which means that he will turn away from anything that might be questionable for fear of dishonouring the Lord by his actions. This is emphasised in that the whole scope of the mountain top on which the house is built will be holy. Once again, this is reflected today in dismissing the idea that there are certain actions which are not appropriate in the assembly gatherings or on certain days, but that they are acceptable in other places or at other times. If we are to know the fulness of the life that our Lord desires for us, we must learn that there will be a consistent attitude that marks every day and every action that we undertake. If something is not acceptable in the assembly, it is not acceptable in another situation.
The next verses deal specifically with the dimensions of the altar. This pictures the scope of the sacrifice of Christ and with it, the scope of our conduct in view of that. We are told that the measure of the laver is based on the cubit, but that the cubit on this occasion is a cubit and a hand breadth. The obvious lesson here is that the measure is greater than the earlier measure. The primary lesson for us here is that the work of Christ has taken us far further than simple obedience to the law could ever achieve. There is a clear link in this to the teaching of the Lord in what we know as the sermon on the mount. He outlines ways in which the demands of God under the new covenant will exceed those under the old, but the measure of the altar here assures us that the work of Christ has met the demands which He outlines as well as the basic demands of the law. The pattern of the altar indicates that it was four cubits high, a size which suggests the idea of something that is universal in scope, but that there are two levels with a smaller border that surrounds the altar half way up and a larger border that surrounds the altar at the top. There are four horns, which indicate the universal fulness of the power of Christ while the twelve cubits of the altar indicate that all the demands of God are met. The border of fourteen cubits shows the fulness of the work.
Are we living in the good of all that we have in Christ?

Memory Verse 'This is the law of the house; Upon the top of the mountain the whole limit thereof round about shall be most holy. Behold, this is the law of the house', Ezek. 43. 12
August 12.	Ezekiel 43. 18-27
The Ordinance of the Altar.
The Lord now tells Ezekiel exactly what must be done in order to prepare the altar for the offerings which must be made on it. Even if the altar has been constructed exactly as the Lord has requested, it cannot be used for offerings without being cleansed. This is the same lesson that was seen under the Old Covenant. It is a picture of the holiness that must mark all the dealings of God with His people. It is not enough to maintain an outward form, we need an inward conformity to the requirements of the Lord. Once again, the Lord specifies that it is the sons of Zadok who will perform this function. Apart from the defection at the end of David's life, Ahimelech was a son of Eli so his seed was unable to fulfil this work because Eli failed to ensure that his sons maintained the purity of the offerings in their day. Once again, every precaution is taken to ensure that the holiness of the Lord is upheld.
The first act in cleansing is for the priests to take a young bullock for a sin offering and to put blood from the bullock on the horns, corners and the borders of the altar. This will cleanse the altar and purge it. The flesh of the bullock is then be taken and burnt in the appointed place out side of the sanctuary.
On the next day, a kid of the goats is taken and the same action repeated. The Lord specifies that the kid must be without blemish. The similarity of the actions with the day of atonement suggests that this is a reminder of the need for the priests to be sanctified before they can offer on behalf of the people. The fact that there is a day between the actions suggests the need for the cleansing to be effective in the priests. The reference to the kid being without blemish emphasises the fact that there is still a possibility of sin among the people. This is possibly because there will be children who have not received everlasting life by faith, but have rather come into the kingdom by association with their parents. At later times, there will certainly be children who are born to the people who need to receive the salvation of God personally.
After the two days in which the initial cleansing took place, they must offer a young bullock and a ram for a burnt offering. Once again, the Lord specifies that both of these must be without blemish. There must be a continual reminder for the people of the reality of sin and the need for it to be purged. It is not enough that this should be done once. The Lord also specifies that they must throw salt on the offering. While this is a requirement in a general way under the old covenant, it was not specified for the offerings. The fact that it is here shows the importance that is attached to maintaining purity from this time. This is seen in the fact that these offerings repeated for seven days. Where there is one offering, it suggests a work that is complete in itself, where there is repetition, it suggests something which needs to be maintained on an ongoing basis. The seven days emphasises the need for the work to be complete, there is no place for a partial cleansing which is not maintained. 
After the seven days have been completed, the priests can undertake the work of presenting the burnt offerings and peace offerings of the people freely. The fact that these are the offerings which are listed reminds us that the delight of the Lord is to enjoy fellowship with His people throughout the time of the reign of Christ.
Are we careful to maintain holiness and purity in the sight of God?

Memory Verse 'And when these days are expired, it shall be, that upon the eighth day, and so forward, the priests shall make your burnt offerings upon the altar, and your peace offerings; and I will accept you, saith the Lord GOD', Ezek. 43. 27
August 13.	Ezekiel  44. 1-14.
The Glory Fills the House.
The man now takes Ezekiel back to the east gate of the outer sanctuary and Ezekiel notes that the gate is shut. The reason for this is that this is the way in which the Lord came so it can only be used by the prince. The Lord is teaching a lesson for the people that He must be given His due honour and that the only person who can stand in this place is the one who represents Him. We are told twice in the earlier chapters that David is the prince, ch.34. 24; 37. 25, so it is possible that he is in view. The only reason to think that this would be different might be that there is a reference to the prince who gives an inheritance to his son or his servant in chapter 46. This raises the question as to who the sons would be if David is the prince and there is no marriage in the resurrection. This is not impossible to conceive as the faithful sons of David might well have an inheritance in that day. The prince will enter and leave the sanctuary by the east gate. He will sit there to eat before the Lord. In this, he sets an example and stands as an encouragement for the people to seek out the privilege of fellowship with the Lord.
The man now brings Ezekiel to the north gate where he sees the glory of the Lord that fills the house in such a way that Ezekiel falls on his face. The idea of the north is the thought of adversity and it may be here that there is a reminder of the fact that the people have faced adversity because they have ignored the glory of the Lord. This is confirmed by the challenge that the Lord issues at this point. He tells Ezekiel to take careful note of all that he sees and hears about the ordinances of the house. There must not be any mistake made because the Lord is going to uphold His honour. There is every reason to believe that this will be true in many ways throughout the kingdom of Christ on earth. Men today ask why the Lord does not intervene in the affairs of the world. The reality is that, if He did, it would not be in the way that they think. It would result in many examples of judgement that falls in situations that the people calling for action would dismiss. The Lord warns that His sanctuary has been polluted by strangers who are not in a right condition to enter being allowed as well as failure to maintain the character of holiness that ought to mark the place where the Lord has set His name. This will not be permitted in that day. The pattern is set by our Lord as He purges the temple in the days of His first coming to the earth.
The Lord warns that the Levites who turned away from the Lord when the people went into idolatry will face the judgement that their actions demanded. It may be that they were not punished in earlier days, but there is no escape as the Lord calls to account. What is notable is that the Lord still takes them up as the ministers of the sanctuary. While He judges, it is not disproportionate. He will give work for them to undertake although it will not be the same as it had been. They are directly associated with the sin of the people and they were responsible for teaching and leading the people. If they had performed their duties and the people had rebelled, it would have been different. The issue is that they failed to stand in the face of the rebellion of the people. This is a challenge to us. We are called to serve in the house of the Lord, but if we fail to ensure that the honour of the Lord is maintained, we will find that we are unable to fulfil all that the Lord desires for us. We need to take care that we do not try to excuse ourselves from the need to stand personally.
Are we in the place where the Lord has set His Name?

Memory Verse 'It is for the prince; the prince, he shall sit in it to eat bread before the LORD; he shall enter by the way of the porch of that gate, and shall go out by the way of the same', Ezek. 44. 3
August 14.	Ezekiel 44. 15-22
The Sons of Zadok.
The sons of Zadok are singled out to fulfil the work of the priest. The reason is given that they are the ones who maintained the character of the temple when the rest of the people and priests turned away from the Lord and His commandments. It is good to see the way in which the Lord takes note of how we conduct ourselves. This should be an encouragement for us. The Lord did not give any direct incentive before this time. He spoke in a general way, but there was no specific promise that He would reward obedience at the earlier time with such a privilege at this later day. The same is true today in that we have a general promise of reward as a result of the judgement seat of Christ, but we are not given specific details of exactly how this will be awarded. It should encourage us to be faithful because we may be certain that there will be rewards that are a surprise by today's thinking. There will be some who may have a prominent place among the people who shall be deemed to have received their reward because they had an eye on the praise of men. There will be those who have gone through life unrecognised, possibly because their sphere of service was not public, possibly because they served in their own assembly and not further afield, but the Lord notes their faithfulness and He will reward when most knew nothing of them.
The Lord gives specific instruction about the clothing that the priests must wear. They must be made of linen, there is no place for any wool within the bounds of the inner court. They must also have linen bonnets on their heads and linen breeches. They must ensure that they do not wear any clothing that will cause sweat. This is an important principle which has a lesson for us today. There is no difficulty in seeing that sweat is the evidence of physical toil, it is also an evidence of the curse of sin. Adam was told that the ground would only yield its fruit as a result of sweat on his part because of the curse of sin on the ground.  The double lesson here is that there is no place for natural energy in the sanctuary of the Lord. Certainly, we should be marked by faithfulness and dedication to the Lord that will lead to consistent labour. This must be done in the energy and power of the Lord, not in our own strength. Also, any service that we undertake will be worthless if it is corrupted by sin. It does not matter how busy we are. It does not matter how much apparent fruit we see, it will not be of any value to our account if we harbour sin while we do it. The bonnets emphasise this because they are a picture of subjection to the headship of Christ.
The next requirement is that the hair must be kept at a moderate length. They must not shave the head, which might be seen as a sign of dedication in their own strength, nor must they allow the hair to grow, which would be characteristic of women. 
They cannot drink wine, as this opens a danger that they might lose their self-control. This is a warning that is seen frequently in the New Testament, whether in that it is evidence of the fruit of the Spirit, Gal.5. 22, or in that it should characterise believers generally, Tit.2, and elders in particular.
The final requirement is that the priest must take to wife either a virgin or the widow of a priest. He cannot take a widow of any other man or a divorcee. The lesson here is that the wife must be fitted to the work. Even if she is a faithful wife to someone who is not a priest, this is not the same as being wife to a priest.
Are we careful to maintain true holiness in the fear of the Lord in all things?

Memory Verse 'And it shall be unto them for an inheritance: I am their inheritance: and ye shall give them no possession in Israel: I am their possession', Ezek. 44. 28
August 15.	Ezekiel 44. 23-31.
The Teaching of the Priest.
The Lord now indicates that the priests are expected to teach the people and He specifies exactly what they should teach. This was always the duty of the priest, although it is not a duty which is emphasised for much of their history. We are told specifically that Asa set up a system of teaching priests who were responsible for teaching the people, but that this was something that had not been done for many years before that time. Sadly, it seems to have been neglected at other times until the days of Ezekiel and, even if there were priests to do the work, they were ignored by the people. Certainly, Ezra does re-establish this in his day and the effect is remarkable although it does not appear to last beyond his time.
The priests were expected to teach the people to make the distinction between what is holy and clean and what is profane or unclean. There is a difference here. Something that is holy must, of necessity, be clean, but something may not be holy yet still be clean. Equally, something that is holy might need to be handled by the priest or Levite but the common people could handle something that is clean if it is not holy. Clearly, the people must understand the proper distinctions so that they can avoid mistakes which could incur the  Lord's displeasure.
A second aspect of the priest's duty was to stand in judgement so that any issues were judged in a right way. This was particularly necessary in respect of the assemblies of the people and the sabbaths, where it was their duty to ensure that the law of the Lord was upheld. Once again, this was not something which was noted regularly in the history of the people. After the initial failure in bringing the ark of the covenant to Jerusalem, David consulted with the priests, but before that he had consulted with his officers and captains.  Both Saul and David consulted with the priest on occasions when a decision was needed, but this appears to have been exceptional rather than the standard practice that is seen here.
If the priests are to teach the people about clean and unclean, then they must set an example for the people. They are not to allow themselves to be defiled by contact with a dead body. The only exception to this is with very close relatives. These are clearly specified: father, mother, son, daughter and brother are included. A sister is only included if she does not have a husband to perform the duty for her. If this situation arises, the priest has to abstain from his duties for seven days after he has cleansed himself, then he must bring a sin offering.
The priest has an inheritance that comes from the offerings of the people. He can eat the meal offering, the sin offering and the trespass offering. This serves to remind him of his responsibility to the people. If they sin, he is associated with it. This has a lesson for us in terms of fellowship. We cannot separate ourselves from a situation that arises among the Lord's people. We are identified with all sin. This is the lesson that Daniel teaches when he prays at the end of the seventy years in captivity. He appears to have every reason to think that he is not guilty of the sins of the nation, but he clearly identifies himself with them in his confession. The benefit is that the priest enjoys the first fruits of the people. With every duty, there is a recompense to be enjoyed. This is equally true for us today.
Are we careful to bring to our Lord what He deserves from our bounty? 

Memory Verse 'Thus saith the Lord GOD; Let it suffice you, O princes of Israel: remove violence and spoil, and execute judgment and justice, take away your exactions from my people, saith the Lord GOD', Ezek. 45. 9
August 16.	Ezekiel 45. 1-12.
The Lord's Portion.
The Lord now gives instruction about the inheritance. The land is to be divided into parts for each of the tribes, but the first requirement is that the Lord receives an oblation. When the details of the division for each tribe are given, we learn that the oblation is the same as each of the portions that are allocated to the tribe. The immediate lesson for us is that the Lord must have His portion before we think about our inheritance.  This can be applied in terms of our giving, it can be applied in terms of time. While we should not give in a way that puts us into debt, we should not be looking at what is left after we have satisfied our desires. We ought to give the Lord a portion and then determine how to use what is left. The lesson is emphasised by the fact that this oblation is holy in all its borders. There is no place for thinking that it will not matter if we encroach on some corner for our own ends.
The sanctuary is within the confines of the oblation and is five hundred cubits square. This is surrounded by suburbs which are fifty cubits on each side. This ensures that there is no danger of defiling the sanctuary by accident. 
The purpose of the oblation is to provide a place where the priests can live. They will have their houses within this holy portion of the land so that they can readily come to serve in the sanctuary. In addition, there is provision for twenty chambers for the Levites who have the responsibility of serving in the sanctuary. This appears to be a provision that is used by those who serve at any particular time rather than being assigned on a permanent basis to some specific members of the tribe.
The city is set alongside the oblation. This is the place where the prince makes his dwelling among the people. It is the same length as the oblation, but only half of width. This may be a reminder that the land is primarily the Lord's, it does not belong to the people or to the prince. This is a lesson for us to grasp. Everything that we have comes from the Lord and we should own it as His by right. We ought not to be following the pattern of a world that insists on its rights because the reality is that we have none. The psalmist reminds us that  the earth is the Lord's and the fulness thereof. The prince is given land on either side of the holy portion. This reaches to the east and west borders of the land.
The Lord now gives instruction regarding the princes who execute rule over the people. There is a need for rule, but this must be in accordance with the character of the Lord. There is no place for any who would oppress the people or for those who use violence to take from them. This has been a problem throughout the history of the nation and, sadly, it is still often a problem today among the Lord's people. Peter is very clear in his instruction to elders that they must undertake the work willingly without any thought of personal gain. They must be seen to work among the people and not to exercise lordship over them. This is a reflection of the teaching of the Lord Himself just before He went to the cross. We are given the details of the measure that the Lord expects the rulers to use so that there is no doubt about the demand. It is not something which is left open to question. The ruler should be able to prove that he is just and the people can verify it. The basis is the homer, the measure which was used to determine the value of the offerings of the people.
Are we careful to give the Lord and others their rightful portion in all our dealings?

Memory Verse 'And ye shall appoint the possession of the city five thousand broad, and five and twenty thousand long, over against the oblation of the holy portion: it shall be for the whole house of Israel', Ezek. 45. 6
August 17.	Ezekiel 45. 13-20.
The Daily and Monthly Offerings.
The Lord now gives instructions regarding the offerings which the people must bring. It is a sixth part of an ephah each of wheat and barley with a tenth part of a bath of oil and one out of every two hundred lambs from the fat pastures. These provide the requirements for the meal offering, the burnt offering and the peace offering that they must bring. This appears to be larger than the portions that were brought under the law especially as there is more than one lamb whereas the law only required one lamb in the morning and the evening. The lesson here is that the Lord expects a greater appreciation of the value of the sacrifice of Christ from the people under the new covenant. Although the offering is only pointing back to the work of Christ that has been fulfilled long before, it is something which cannot be forgotten. In addition, there is no reference to the peace offering as a requirement under the old covenant. This teaches us that there was no way in which the people could ever enjoy fellowship with the Lord under law. This has only been made possible for the people as a whole by the work of Christ. John captures this idea when he reminds us that we may know a fulness of joy because we have been brought into fellowship with the Father and His Son, Jesus Christ.
All the people must be involved in bringing the offering. This is not something which can be left to a few. It may be that some are in a better position to provide than others, but none are excused from their duty for the prince.
If the people bring the offering on a daily basis, the prince provides for all the people at the feasts, the new moons and the sabbaths. This is significant because it reminds us that, while all the people are expected to have an appreciation of the work of Christ, He is the only One Who can provide the offering which gives the people acceptance. The feasts are the times when the people were expected to appear before the Lord, suggesting the idea of fellowship with the Lord. Although there were seven feasts detailed in the law of the Lord, they were grouped in such a way that they required the people to come up to the Lord on three occasions through the course of each year. The first three feasts would occur together in that unleavened bread immediately followed Passover and the feast of first-fruits would fall on the day after the weekly sabbath of the week of unleavened bread. The new moons speak of the new beginning. These are a constant reminder to the people of the need for new birth. For those who go into the kingdom, it stands as a cause of thanksgiving for the grace of God towards them, for those who are born in the time of the kingdom, it stands as a reminder of the need for new birth on a personal basis. The sabbaths are the  token of the rest into which the people of God have been brought. This is something which the people will enjoy in that day in a way that has never been seen to the present. All of these are entirely dependant on the work of Christ. They picture different aspects of the salvation of God and are a continual reminder of the value of the work of Christ.
On the first day and on the seventh day of the month a bullock must be offered to cleanse the sanctuary and the people who sin so that there is no defilement in the house.
Are we careful to read, grasp and obey the Word of God?

Memory Verse 'And it shall be the prince's part to give burnt offerings, and meat offerings, and drink offerings, in the feasts, and in the new moons, and in the sabbaths, in all solemnities of the house of Israel: he shall prepare the sin offering, and the meat offering, and the burnt offering, and the peace offerings, to make reconciliation for the house of Israel, Ezek. 45. 17
August 18.	Ezekiel 45. 21-25.
The Feasts of the Kingdom.
The Lord now gives instructions regarding the two feasts that the people were expected to observe. There are a number of differences between this and the feasts that the men were expected to observe under the old covenant. 
The first difference is that the only feast in the first month is the feast of Passover which was to extend for seven days from the fourteenth day. During this time they must eat unleavened bread. Clearly, this is a combination of the feast of Passover and Unleavened bread as they were observed under the old covenant. In reality, the two names were used interchangeably for the two feasts, so the difference would be minimal for those who had observed the feasts at the set time earlier. There is a lesson in this, which we do well to note. The feast of unleavened bread served as a reminder to the people of the effect that the Passover should have on them. It teaches us that the deliverance of a soul from the bondage of sin and the world will be marked by a change of life which means that sin will be put away. There is a suggestion that a person can be saved by faith before they learn that there is an expectation of a change of life. This is foreign to the teaching of Scripture. Paul tells the men of Athens that God now commands all men everywhere to repent. John, the Lord and all the apostles preached repentance as the foundation of their message. John explicitly tells what is to be expected from those who repent..
The difference under the new covenant is that the kingdom will be directly under the rule of the Lord, so sin will not be permitted at any time. Those who go into the kingdom will be in the full enjoyment of the work of God, those who are born in to the kingdom will need the work of grace to save from sin in their lives.
On the day of Passover, the prince must prepare a bullock for a sin offering. On each of the seven days, he must offer seven bullocks and seven rams for burnt offerings as well as a kid of the goats for a sin offering. This reminds the people of the continual fulness of the work of Christ on their behalf. He must also provide a ephah of meal for each bullock and for each ram with a hin of oil for each ephah. There is no distinction made for the different animals as there was before because the perfection of Christ is enjoyed in its fulness by all.
The same pattern must be followed for the feast of the seventh month. This is not named. It was observed previously in a way that served a double purpose. On one hand, it reminded the people about their deliverance through the wilderness. They were never expected to forget the way in which the Lord saved them from Egypt and preserved them through the wilderness until He brought them into the Promised land. In addition, the feast lasted for eight days, starting and ending with a sabbath. The thought of the eight days brings us to a new beginning. The lesson is that the Lord was teaching the people that there would be a new beginning. Even from the time that the Lord brought them out of Egypt, He knew that they would not fulfil the terms of the law without a work of God to transform them. Under the new covenant, the feast lasts for seven days, reminding us that it tells us of a complete work. Paul takes up the thought for us when he says we are complete in Christ. The fact that there are no details given regarding the sabbath would teach us that the people have come into the rest that could only be pictured under the law.
Are our lives lived in the light of the grace that has saved from sin for ever?

Memory Verse 'And upon that day shall the prince prepare for himself and for all the people of the land a bullock for a sin offering', Ezek. 45. 22
August 19.	Ezekiel 46. 1-11.
The Entry to the Temple.
The Lord now gives instruction in respect of the sabbath and the new moon. The east gate of the inner court, which is the one that only the prince must use, is shut for the working days. It is only open on the sabbath and new moon. On these days, the gate is open for the prince. He comes in as far as the east gate. The priests then prepare his burnt offering and peace offering while he waits and worships at the threshold. After this, he goes out but the gate remains open until the evening when it is closed. The people also come to worship at this gate on these days.
The burnt offering for the sabbath is six lambs and one ram, all without blemish. The meal offering for the ram must be an ephah while the lamb meal offering for the lamb is as much as he can give. This is a picture of the fulness of Christ as the Lamb of God. There is no limit to His perfection. Every ephah that is brought must be accompanied by a him of oil, a picture of the fact that there is no limit to the Spirit on Him. On the new moons, the burnt offering is a bullock, six lams and a ram, all without blemish. The requirement for the meal offering is the same as it is on the sabbath.
It is significant that the offerings are all without blemish. We might think that the picture has been fulfilled so there is no requirement to maintain the detail, but the Lord wants us to appreciate that the estimation of the work of Christ must never be allowed to diminish. As John sees a vision of the Lord as Lamb in the midst of the throne in heaven, he hears the song of heaven which extols the value of the work of Christ. He is worthy because he was slain and He has redeemed. The offerings here serve the purpose of ensuring that those on earth all have the same appreciation. This is the key to the fulfilment of the prayer of the Lord when His disciples asked Him to teach them to pray. The only way in which the will of God will be done on earth as it is in heaven is when earth has the same appreciation of Christ.
Although we are not given a specific commandment, it now becomes clear that the people will all appear before the Lord for the feasts in the same way as they did under the law. The absence of a commandment to this effect is an indication that there is no reason to compel the people to come. Isaiah and Micah will both speak of a day when nations will flow into the house of the Lord. The fact that they have to climb to the highest point on earth is of no consequence, the desire of their heart is to give the Lord the honour due to His name. The Hebrew writer takes up this principle when he encourages the saints not to forsake the assembling of themselves together. We are in a hostile environment, the only place where there is true security and fellowship is the place where the Lord meets with His people. If it is necessary in the days when  the rule of Christ is seen on earth, it is far more necessary today when the world is at enmity to His name.
When the people come, they must enter at either the north or the south gate and they must leave by the opposite gate. This encourages fellowship with all the people because they have to pass each other. There is no allowance for any to form a clique where they join with a select group and ignore the rest of the people. This should be foreign to any of the Lord's people. 
Is our Lord central to all that we do?

Memory Verse 'And when the prince shall enter, he shall go in by the way of the porch of that gate, and he shall go forth by the way thereof', Ezek. 46. 8
August 20.	Ezekiel 46. 12-24.
The Preparation of Offerings.
The Lord now deals with the question of a voluntary offering. There is no reason for the gate to be opened for the whole day on this occasion. The priest will open the gate when the prince comes and will close the gate when the prince leaves. The offering may be either a burnt offering or peace offering, but the prince must make the same preparation as he did for the offerings that he brought on the sabbath or feast days. The fact that this is not an offering that is made on behalf of the people does not excuse any failure to uphold the standard of the Lord. This reminds us of the example that the prince must set. He cannot be seen to suggest that he is in any way above the people. This might be the conclusion if he  failed to follow the same pattern. Every person who is in the kingdom has their place on the merits of the perfection and the work of Christ alone.
The burnt offering is still to be prepared every morning without fail. It must be presented with the meal offering that consists of a sixth part of an ephah of flour and a third part of a hin of oil. These are to be performed as a continual ordinance, there is no reason why they should ever be overlooked. The lesson is that the people must remember the value of the work of Christ without fail. This is a lesson for us to grasp. 
The Lord now gives instruction about any inheritance that the prince gives to his sons or to his servants. There is a distinction made between the two. If he gives an inheritance to one of his sons, the son retains the inheritance perpetually. If he gives it to a servant, the gift will only continue until the year of liberty, which was the year of jubilee under the law. It is not clear who the sons may be although it is probable that, if David is the prince as we read in chapters 34 and 37, there is every reason to think that these would be the sons of David who were faithful to the Lord. The prince can only give out of his own inheritance, he cannot take from the people by oppression. The Lord desires that His people would be able to enjoy the inheritance which the Lord has given to them, He wants to ensure that they are not scattered because the inheritance is uncertain.
 The remaining verses of the chapter deal with the way in which the offerings are prepared. The man brings Ezekiel into the holy chambers to the north side which are set aside for the priests. There are two places to the west of the court for this purpose. In these, the trespass and the sin offerings are boiled and the meal offering is baked. The holiness of the offering is maintained by the fact that the preparation is all done in the court of the house where the common people cannot come. This is a reminder to us that there are aspects of the work of Christ which are not open to public view. It is those who minister within the sanctuary who will be able to appreciate these truths. The lesson for us today is that the only way in which we will be able to undertake the work of bearing a true witness for our Lord is when we are found in the good of the sanctuary. It is relatively easy for us to speak well of the Lord in a general way. It is easy for those with the natural ability to prepare a message which sounds good to the hearer and, in all probability, is pleasing in their ears. This is vastly different to a faithful witness that comes from a heart which is in touch with the Lord Himself. This is the only witness which will be effective in the lives of the hearer.
Are we living in the good of fellowship with Christ?

Memory Verse 'And thou shalt prepare a meat offering for it every morning, the sixth part of an ephah, and the third part of an hin of oil, to temper with the fine flour; a meat offering continually by a perpetual ordinance unto the LORD', Ezek. 46. 14
August 21.	Ezekiel 47. 1-12.
The Waters from the House.
The man brings Ezekiel back to the door of the house where he sees water coming from under the threshold of the house to the east. They come down the right side to the south of the altar. Here is the reminder for the people that all refreshment and satisfaction in that day will come from the house of the Lord. This appears to be a complete contrast with what we see and hear so often today or from the past. As far as the nation was concerned, it appears that many saw the visits to the house of the Lord as something that was to be endured. The Psalmist recognises the privilege when he says that he was glad when they said, Let us go to the house of the Lord, but this was not something that was generally recognised. This is why the high places were so evident as we go through the history of the people. In today's language, this would equate to those who choose to go somewhere because it appeals to their desires or even those who do not go anywhere because they think that they can meet with God where they are. The primary challenge for our hearts here is to consider whether we are fulfilling the calling that we ought to be a place where the Lord meets with us to such an extent that the refreshment and satisfaction overflows in a way that draws others to Him.
The man takes Ezekiel out of the north gate and bring him round to where he can see the water flowing to the east. He takes a measuring line to check the depth of the water as it flows. He stops every thousand cubits to measure and the depth of the water increases as he move further away. This might appear a little surprising at first because we would expect that the water would be deepest where it starts and that as it flows, it would become more shallow as the water spreads out and slows down. Clearly the picture is that this is living water that comes from the Lord. As such, it is not limited by the usual  considerations. The Lord paints a similar picture for the woman at Sychar when He tells her that He can give living water that springs up into everlasting life. The result in this instance is that the waters become a river in which men may swim, indeed, they need to swim because it is too deep for them to wade through it.
The man now points out the character of this water. Ezekiel sees the trees that flourish on the banks of the river and the man points out that the waters will go into the east, through the desert and down to the Dead Sea. Wherever the water goes, it brings live and healing.  This is the effect of water in general, but the difference here is that the water is going into the places where water has had no effect. For centuries, the land has been a wasted desert and the sea has been unable to support any life. In addition, the trees will bring food that is constantly replenished and leaves that never fade. These will provide a means of healing for the people. It is likely that this is the land where Sodom and Gomorrah were built and that it stands as a testimony to the judgement of God which comes with devastating effect. A region which appeared to be like the garden of Egypt has become a place where no life can be supported. 
Once again, the parallel with what the Lord teaches the woman is clear. Lives have been blighted by sin, but the work of the Holy Spirit in view of the sacrifice of Christ removes the curse and provides healing and life for all.
Are we living in the good of the provision of the Lord for us today?

Memory Verse 'Then said he unto me, These waters issue out toward the east country, and go down into the desert, and go into the sea: which being brought forth into the sea, the waters shall be healed', Ezekiel. 47. 8
August 22	Ezekiel 47. 13-23.
The Borders of the Inheritance.
The Lord now sets out the borders of the land. He specifies that Joseph must have two portions. This will make up for the tribe of Levi who have their inheritance in the oblation that is given to the Lord. There are three events which are especially notable in the history of the tribe of Levi. When Shechem, the son of Hamor, had defiled Dinah, the daughter of Leah, it was Levi who joined with Simeon to take revenge against him and his people. The result of this action was that Jacob foretold that the tribe would be scattered through the land of inheritance. When Moses came down from the mount to find the children of Israel dancing around the golden calf, it was the tribe of Levi who heeded the call of Moses for the people to identify with the Lord by acting in judgement against the sin of the people. As a result of this, the tribe were set apart as the tribe who would act as priests to offer the sacrifices of the Lord and to uphold the honour of the Lord by teaching His word. Finally, it is Zadok specifically who received the promise of the perpetual priesthood because he was faithful to the house of David to the end.
As the Lord describes the land to Ezekiel it is notable for the size of the inheritance. While the Lord had set out an inheritance for the people, they had never taken possession of it fully. There were portions of the land described in the book of Numbers, where they failed to drive out the inhabitants of the land. Certainly, in the days of David and Solomon, the scope of the kingdom reached to most parts and possibly went further than the boundaries to the east of the land, but there were still places where the enemies of the Lord, especially the Philistines, maintained a hold on possessions which are within the scope of what the Lord had promised to His people. This will not be permitted when the Lord reigns as King of kings. All of the land will become a part of the inheritance because the Lord must fulfil His promise to His people.  Both descriptions mark the south boundary with the river called the river of Egypt. The description here appears to identify this as a river that is found near to Kadesh. As such, it is likely to be a river that flows across the desert rather than the Nile. This is consistent with the other prophecies which identity Egypt as a separate country in those days. The land is to be divided among the tribes as their inheritance. The division will recognise each of the tribes.
The Lord adds a new requirement. He anticipates the fact that there will be strangers who choose to live among the people. There are no specific instructions given for strangers to receive an inheritance under the old covenant. The people could come to live among the nation, but they were always viewed as strangers. The people were to treat them in the way in which they would have wanted to be treated in Egypt when they were strangers. The only requirement was that he must accept the law of the Lord and fulfil it. He came under the same judgement as the nation. If the stranger were to prosper to the extent that an Israelite was sold to serve him, the stranger must accept the right of a relative to redeem or the requirement to release the man at the jubilee in the same way as an Israelite would. Now, the Lord sets out the principle that the stranger should be given a portion among the tribe with which he joins and that the children of the stranger should be counted as one of that tribe. This emphasises the principle of new birth.
How much do we enjoy of our spiritual inheritance in Christ?

Memory Verse 'And ye shall inherit it, one as well as another: concerning the which I lifted up mine hand to give it unto your fathers: and this land shall fall unto you for inheritance', Ezek. 47. 14
August 23.	Ezekiel 48. 1-12.
The Northern Inheritance.
The Lord now starts to describe the land that is allocated to the tribes of Israel. He starts at the north of the land and works to the south. The land is divided into twelve equal portions that stretch from east to west across the land with the holy portion that is assigned to Levi between the seventh and eighth portions. We are only told the dimensions of the holy portion with the statement that this is the same as the other portions. The lesson here is that the honour of the Lord will be of such importance to the people in that day that His portion will be the only part of consequence to them. It should challenge our hearts as to what our thoughts are regarding all that comes in Christ. Our hearts should be so occupied with Him that we lose sight of what we receive in the surpassing joy of the glory of our Lord and the honour of His Name.
The first tribe to receive an inheritance is Dan. His is the northernmost portion of the land. This is the same as previously in that Dan was always the most northerly of the tribes and the tribe appears to have taken a lead in the idolatry. Jeroboam placed one of the golden calves in Dan to mark the north of the kingdom and he is not included in the twelve tribes from whom the witnesses are taken in Revelation chapter 7. It also means that he is the furthest from the temple and holy portion. This may be an indication of his moral standing. It is sad to think that his name derives from the desire of Rachel to vindicate herself in view of the fact that Leah was the wife who bare children to Jacob.
The next portion is for Asher, meaning blessed, who had the promise of being a blessing, of children and of oil in his inheritance. This is followed by Naphtali, the brother of Dan, who was named by Rachel on the basis that she had prevailed against her sister, Leah. These are followed by Manasseh and  Ephraim, the two sons of Joseph, in this order. This places Ephraim nearer to the holy portion although he has forfeited the full blessing of birthright because he led the people into sin. He is followed by Reuben then Judah, the first son of Jacob by birth and the son who was called to lead the people. The most important feature of this is that Judah takes his place alongside the holy portion that is set aside as an offering to the Lord. This is in keeping with the fact that Judah led the people in battle and later was the tribe from which the king would arise. As such, it is also the tribe into which our Lord was born. For this reason, we can understand that the tribe of Judah is alongside the portion of the Lord with which the priests and the prince would receive their portions. The name, Judah, means praise and it is significant that the tribe which is identified with praise should be alongside the place where the Lord dwells with His people.
It is at this point that we learn the size of the portions. The people are told to offer the next portion of land to the Lord. There is a portion which is twenty-five thousand cubits long by ten thousand cubits in breadth which is offered to the Lord and is for the priests. The Lord's sanctuary will be set in the middle of this portion. This is to be the focus of the land. Every portion is measured against this. There is nothing that can be allowed to supersede the place that the Lord has or the honour that the people will give to their Lord.
Do we live as those who come from the Presence of our Lord?

Memory Verse 'It shall be for the priests that are sanctified of the sons of Zadok; which have kept my charge, which went not astray when the children of Israel went astray, as the Levites went astray', Ezek. 48. 11
August 24.	Ezekiel 48. 13-22.
The Portions of the Levites and the Prince.
The man now gives Ezekiel details of the Levites portion. This is directly alongside the priests' portion and is the same size at twenty-five thousand by ten thousand cubits. This is a portion which cannot be sold or exchanged. It has been given to the tribe of Levi as their inheritance from the Lord. This is an important distinction when compared with the portion under the law. On that occasion, they were scattered throughout the tribes to such an extent that every tribe had to give a part of their inheritance for the tribe of Levi. There is a good reason for the difference. The law was making demands of men in the flesh. As such, the people needed to have a constant reminder of what was expected. This was the duty of the Levite although they do not appear to have fulfilled it as they ought. In contrast, under the new covenant, the law will be written on the heart of the people so that they do not need to be taught consistently. They have the Spirit of God within them to bring the law to their remembrance. In this environment, the work of the Levite will be concentrated around the house of the Lord and ensuring that the service of the sanctuary is maintained in a way that honours the Lord. There is a lesson for us in this. If our hearts are occupied with the holy things and the honour and glory of the Lord, other aspects of service will fall into place in a way that honours the Lord. Our primary duty is to ensure that the spiritual inheritance is maintained in a way that demonstrates devotion to the Lord and to His glory.
A second requirement for the Levites is that they must not sell or exchange the first-fruits of the land. This is the Lord's portion from His people. This was always required under the law. The demand was that, if someone tried to exchange a portion of the first-fruits, even if it were to bring a better offering than the original, he must present both to the Lord.
After the priests and the Levites have received their portions, there is still a square of five thousand cubits which has not been assigned. This is to be allocated as a common place for the city and its suburbs. The city is to be in the centre of this. It will be four thousand five hundred cubits square with a further two hundred and fifty cubits on every side as suburbs of the city. It is notable that the dimensions of the city and the oblation are an exact square. This teaches the truth that there is no distinction made by the Lord for any person. For us today, we learn the principle in the word, whosoever, that is often repeated either directly or in variations which have the same meaning. There is no difference in terms of the need, All have sinned. There is no difference in terms of the basis on which we can be saved, Christ Jesus gave Himself a ransom for all. There is no difference in terms of how we are saved, the promise is that Whosoever shall call on the name of the Lord shall be saved.
There is a portion on either side of the oblation which must be maintained by people from every tribe. It provides the food for those who serve the city. This is a reminder that there is still an administration for the land. The prince will oversee the government while there will be others who have a responsibility for maintaining the rule. This is a reward for those who are faithful in this life. While the exact nature is different, the Lord gave a promise of those who would be set over varying numbers of cities.  While there is the holy portion that is given to the Lord, the remainder will be given for the prince. The house will be central, reminding us that the place of the Lord among His people is the key, not the rule of any man.
Are we careful to give the Lord His portion?

Memory Verse 'And they shall not sell of it, neither exchange, nor alienate the firstfruits of the land: for it is holy unto the LORD', Ezek. 48. 14
August 25.	Ezekiel 48. 23-35.
The City and the South.
We are now given the inheritance of the last five tribes. Benjamin comes next. This is the only tribe other than Levi that remained faithful to the house of Judah when Jeroboam led the ten tribes away. As such, it is fitting that he should inherit on the other side of the oblation to Judah. While they were not without guilt, they did remain true to the house of the Lord and the priesthood which the Lord had established.
The next tribe is Simeon. He did not have a separate inheritance under the law. His was within the inheritance of Judah, but now the Lord gives the tribe their own portion in the land. This is followed by Issachar, Zebulun and Gad.
The south border of the land stretches from Tamar past the waters of Meribah in Kadesh to the river that goes to the Great, or Mediterranean, Sea. Even in the kingdom, the strife is remembered. The mention of Kadesh tells us that this is the second occasion when the people strove about water. It is the second occasion when Moses struck the rock and, on this occasion, he struck it twice when he was told to speak to it. It is the reason why Moses could not enter into the inheritance and it stands as a constant reminder that there is no inheritance for the flesh. Even the best of men, as seen in Moses, cannot meet the demands of God on the basis of law. Certainly, Moses will inherit on the ground of faith, but there is a constant reminder that even the best of men fall short in their own strength. Perhaps the place is also a reminder of the constant supply that the Lord provides for His people. The first instance, when Moses was told to strike the rock, teaches us the need for sacrifice. It is only because our Lord was smitten on our account that we can enjoy the blessings of God in our lives. The second occasion should have given a picture of the fact that, once we come into the good of the sacrifice of Christ, there is only the need to come in faith to the Lord and He will supply. This is reflected in the teaching of John when he tells us that our fellowship will be restored by confession of sin. Certainly, it is on the basis of sacrifice, but it is a restoration of what we received when we first trusted Christ, it is not a fresh start. The people will enjoy this in fulness throughout the reign of Christ over the earth.
Ezekiel now gives us more details of the city. There are three gates on each of the four sides of the city and each gate is assigned to one of the tribes. It is likely that this is one of the functions of those who serve in the city from all the tribes. There is no distinction now. The lesson for us is that when the Lord saves, the past is put away. We have all been brought into a common inheritance. There are differences of service, there may be some differences in what we enjoy of the Lord, but we all have the same portion.
The book ends with the statement that the name of the city is, Jehovah Shammah, the Lord is there. It is a fitting end to the prophecy which started with the exposure of the sins of the people. It showed the way in which the Lord acted to judge the people, including the vision of the glory departing from the city. It is only when the people recognise their true state in the sight of the Lord that there can be any restoration. The prophecy highlights the way in which Israel have responded to the privileges which the Lord has given to them, It moves on to show the failure of the nations before the Lord tells how the people will be restored. He will accomplish a work in their lives to fit them for the inheritance. 
Are we living in the good of His grace to us? 

Memory Verse 'It was round about eighteen thousand measures: and the name of the city from that day shall be, The LORD is there', Ezek. 48. 35
August 26.	Daniel 1. 1-4.
The Captives Taken.
Daniel is unique among the prophets in that the book is divided between the narrative of Daniel's dealings with the kings of Babylon and Persia and direct prophecies. The character of Daniel in his dealings adds weight to the message that he brings.
He is taken captive in the third year of Jehoiakim. He is among the first captives that go into Babylon. Pharoahnecho set Jehoiakim as king in place of his brother, Jehoahaz, who was forced to pay tribute after the death of Josiah. Three years later, Nebuchadnezzar comes against the city and takes some of the princes of Judah as captives into Babylon. This is when Daniel is taken along with some of the vessels of the Lord's house. These vessels are brought into the house of his god, but the princes are placed under the care of Ashpenaz who is responsible for ensuring that they are trained in the way that Nebuchadnezzar desires.
The thinking of Nebuchadnezzar is that he will educate the princes in the ways of Babylon so that he can set them over his kingdom. He selects men who are fitted to rule. The basis on which he chooses is notable because it reflects the way of God with His people. While Nebuchadnezzar is looking for a natural ability and character, the Lord is looking for those who display the spiritual equivalent of these characteristics.
They are to be without blemish and well-favoured. This is what is expected of elders as well as other believers of spiritual maturity in the New Testament. It should be the desire of every believer that we overcome the working of sin in our lives. Its power is broken by the work of Christ, but this opens us to a continual conflict which we need to fight.
They were to be skilled in wisdom, knowledge and understanding. This is the character that the Lord desires in the elder. He must be able to teach in a way that silences contention with sound doctrine. He needs to be skilled so that he can answer the challenges of false teachers as well as build up the saints. This requires wisdom to know when to challenge, knowledge of the truth and understanding that can expose the folly of error. 
They were expected to be able to stand in the king's palace. This has a double thought for us today. Firstly, it reminds us of the privilege of the believer to approach the Lord, but we need to do this in a way which is fitting. We cannot come lightly into His presence. It also reminds us that, as ambassadors for Christ, we ought to conduct ourselves in the world in a way that commends the gospel to those around.  As they look at us, they should see the evidence of the work of God in our lives. We should be known as those who have come out from the presence of the Lord.
The final characteristic is that they learn the ways and the tongue of the Chaldeans. This is a reminder that we have been called to live as citizens of heaven. We ought not to be marked by the same language as the world. It is true that we will use the same words, but we will use them in a way that sets us apart as belonging to another sphere entirely.
As we would expect, our Lord is the perfect example of this.
Do we appreciate where we have been brought by grace?

Memory Verse 'Children in whom was no blemish, but well favoured, and skilful in all wisdom, and cunning in knowledge, and understanding science, and such as had ability in them to stand in the king's palace, and whom they might teach the learning and the tongue of the Chaldeans', Dan. 1. 4
August 27.	Daniel 1. 5-13.
The Purpose of Daniel.
While Daniel and his companions are captives, they have an important role in the thinking of Nebuchadnezzar. This is emphasised by the fact that he provides food and drink for them from his own supplies. The arrangement is that they enjoy this for three years, after which time they will be fitted to stand in his presence. If the desire of Nebuchadnezzar compares with the provision of the Lord, there is a clear contrast here. The implication of this is that it will take three years to educate the captives and, at the end of this time, they may not be fit for the king's presence. Their standing before the king will be a direct result of their efforts and intellect. In contrast, our standing before the Lord is a result of His work and grace. He takes us as we are, gives us His Holy Spirit and transforms us into His image.
Of the captives from Judah, four are named then renamed by the prince of the eunuchs. We do not know how many were brought but, it appears, there are only four who are true to the Lord. The remainder are destined to remain unknown, but these four men will be household names in much of the world because of their courage. It may be that Nebuchadnezzar has a new name assigned, but he cannot change their character. Only the Lord can change the character of a person effectively. This is immediately seen as Daniel takes a lead when he refuses the king's meat because it would have been offered to idols. He understood that this would dishonour the name of His God, so he was not prepared to associate with it. What a contrast with the attitude of the Corinthians who excused themselves from such conduct by claiming that the idol was nothing but a dead piece of wood or metal. This may be true, but the association should make us appreciate the danger of the message which we are sending when we associate with them. We need to remember this when we think about our conduct. There may be things which are harmless in our eyes, but they can have grace implications for others. Paul warns the Corinthians that their actions might be the cause of stumbling another believer or even an unbeliever. The former case would be sinning against the Lord because we harm someone for whom Christ died. The latter may lead to someone turning away from the Lord and never being saved. Paul sets the example when he states that he would become all things to all men. He would not do something which might lose the ear or the respect of any.
Daniel expresses his purpose to the prince of the eunuch. It is easy to read this without considering the implications. If the prince of the eunuchs took exception,. This could have serious consequences, possibly even bringing a sentence of death on the men. They had to choose between obeying the Lord at the risk of their lives or denying the Lord by eating the king's meat. The prince is concerned because he is responsible for the well-being of those in his care. If any suffered, he would be held responsible. It is good to see that the bearing of Daniel and his companions before this time means that they are held in favour, so the man is ready to hear their request. Daniel recognises the dilemma and asks for a trial. He does not insist when it might harm the other man, rather he trusts in the Lord to honour his desire. They agree that the four men should be given a trial period of ten days in which they would only eat vegetables. This would give time for the effect to be visible without bringing harm on the men.
What is the underlying purpose in our lives before the Lord?

Memory Verse 'But Daniel purposed in his heart that he would not defile himself with the portion of the king's meat, nor with the wine which he drank: therefore he requested of the prince of the eunuchs that he might not defile himself', Dan. 1. 8
August 28.	Daniel 1. 14-21.
The Proof of the Faithful Men.
Melzar, who had been sett over the four by the prince of the eunuchs, agrees to Daniel's proposal. He gives the four men ten days in which to prove that the Lord is able to satisfy them in a way which will not harm them or him.  The result of this period of testing is that the four men appear more healthy then any of their companions. This is a vindication of the faithfulness of four men who obey their Lord at all costs. It is an example for us of the principle that the Lord will honour those who honour Him. There are ways in which we may have to make a choice to obey the Lord even when the consequences may appear bleak. This could be in terms of employment or in terms of promotion at work. It could be in terms of medical advice. We must be open to the fact that we may be asked to do something which goes against the character of our Lord. If so, we ought to refuse it in any circumstance. It is not reason to follow a vegetarian diet, it must not be done as a legal demand or even something to be imposed on others in many circumstances. If we propose that some action is essential, we need to be certain that we have clear Scriptural warrant for making that demand. In this instance, the Lord honours His servants by prospering their path. In another instance, it may be that the decision is costly whether in terms of finance, liberty or even physical life itself. We must be ready to act out of obedience to the Lord without any account of the consequence. There is little doubt that none of these men expected the result that is seen in these verses. The best that they might have hoped to see is likely to be that they were no worse than others. The result of their test is that Melzar is content to take away the meat and to allow them to continue with their diet.
If the Lord honoured these four men physically, He will go beyond this in the way that He provides for them. Nebuchadnezzar wanted men who were skilful in wisdom, cunning in knowledge and understanding science. God gives them what Nebuchadnezzar desires in every sphere of learning. This is not simply what he wanted, it will take them beyond the lessons which men could teach because they have been taught by One Who transcends men in every sphere. Daniel is singled out for a special gift that God gives. He has the ability to understand any vision or dream. This is unusual if not unique. There are men who may be able to explain certain dreams because the dream comes from the mind of a man so they will recognise the thought processes of the man in their dreams. Nebuchadnezzar had more than one man to do this because each would understand different circumstances. Between them, they might be able to explain most dreams.  Daniel's gift is not limited in this way. He could explain any dream or vision that any man saw. As we learn in the next chapters, there are going to be situations which defy the greatest minds of the day, but God will open His mind for His servants to answer questions that baffle the Chaldeans. 
The immediate effect is that the four men stand before Nebuchadnezzar when the time comes for their education to be tested and they surpass every other man. Their God has honoured them to such an extent that four men who were ready to put their lives in danger to obey the voice of the Lord are given the place of highest honour in the sight of the king, not only in terms of their own class, but in comparison with any of the wise men in the land in whatever sphere of learning they may specialise.
What does the world see in us as it measures our lives against the word of God?

Memory Verse 'And the king communed with them; and among them all was found none like Daniel, Hananiah, Mishael, and Azariah: therefore stood they before the king', Dan. 1. 19
August 29.	Daniel 2. 1-11.
The Dreams of Nebuchadnezzar.
Daniel now records the first instance in which the Lord would establish Daniel among the wise men of Nebuchadnezzar. This is in the second year of his reign, so it is only just after Daniel has come into the land, certainly well before the end of his education. 
The king has a dream in the night which wakes him and leaves him troubled so that he cannot sleep. The only problem is that he cannot remember what he dreamed. He knows that the dream was something momentous, so he calls for all his magicians, astrologers, sorcerers and Chaldeans to come to him. He explains that he has dreamed a dream which is troubling him so that he needs to understand what the dream means. His wise men ask for him to tell them what the dream was. This is essential for these men because they need to be certain that any interpretation will be consistent with what the king has dreamed. 
As far as the wise men were concerned, this was both simple and obvious. In reality, it is an indication of the true nature of their interpretation. No one has ever thought to challenge this before because it has always been the expectation, but Nebuchadnezzar needs to hear an answer and he is not prepared to accept any excuse.
While these men were only asking for something which had always been provided before, Nebuchadnezzar appears to recognise that, if these men were truly in touch with what he would see as the gods who had sent this dream, they would be able to answer. Any answer that they give would be accepted as the word of the gods, so he is only asking for these men to demonstrate that they are not deceivers.
When the men ask this of the king, he is in no mood to listen. As soon as they ask for the details of the dream, he offers them a stark choice. If they fail to answer his challenge, they face death under a severe judgement that touches their families as well. If they answer him, they will be rewarded handsomely. He reiterates the challenge to show his dream.
The men plead again but this only has the effect of proving that they cannot answer the king, so he immediately recognises that this is purely a delaying tactic which they employ in an effort to grant themselves the time to prepare an answer for the king. There is no obvious way in which they would be able to provide any answer, they are well aware of this. Their only hope is that, given enough time, they might be able to find a formula that will satisfy the king. 
Nebuchadnezzar now accuses these men of lies and corruption. What he did not realise was that this accusation was far more true than he could ever imagine. The Lord is preparing for a display of His wisdom and understanding which will leave no none in any doubt that there is only one true God and that all others and those who serve other gods are only imposters and deceivers. They say what they think the king wants to hear in the knowledge that they will survive until something happens to expose their deception. Now, they are exposed  They plead on last time that the king has made a request that has never been made before. His demand could only be fulfilled by someone who is in touch with the gods. Before the day is out , they are going to find a man who is in touch with the living God.
Are we living as those in touch with the throne of God?

Memory Verse 'And it is a rare thing that the king requireth, and there is none other that can shew it before the king, except the gods, whose dwelling is not with flesh', Dan. 2. 11
August 30.	Daniel 2. 12-23.
The Request of Daniel.
Nebuchadnezzar now reacts angrily to the wise men. He has recognised their attempts to delay what is evidently becoming a certain judgement, so he chooses to act at once. He sends out the decree that all the wise men should be taken and put to death. The fact that Daniel and his fellows are included only serves to show that he wants to remove all who may be corrupted by these men. 
Daniel shows great wisdom as he questions the decree of the king. He needs to choose words carefully so that he does not antagonise the king further although there is little to be lost in the circumstances. Arioch explains what is happening. It is clear that the students were not considered worthy of any attention. The wise men had answered the king without even asking if any of the young men might be able to help. The king has not ensured that they have opportunity.
Daniel goes in to the king and asks for time with the promise that he would interpret the dream for him. This is an act of tremendous faith. Although we have been told that Daniel had understanding in all visions and dreams, he would not have reason to believe that this were so other than an assurance that the Lord had work for him to do. Daniel acts on this then he goes back to his three companions to unite in prayer for an answer form the Lord. Their common desire is that the Lord would show mercy. This only emphasises that Daniel was entirely dependent on the Lord at this point. This is an act of faith with no previous example to use as a basis for believing that the Lord would do what they require.
That night, the Lord reveals the answer to Daniel. His faith is rewarded and his immediate response is to bless the Lord. We might think that he would want to go to the king. It may be that a man like Nebuchadnezzar would not expect to be given second place in the minds of his subjects, even in such an important matter. What Daniel knows and acknowledges here is that the Lord must have the due honour. This is an example and a challenge for us. There are many instances where something is asked of us for which we need direction from the Lord. On many of these occasions, the request comes from someone who has a high opinion of themselves and does not want to be given second place. In reality, none of the consequences for us are as severe as they could have been for Daniel. We must recognise and acknowledge the Lord in all our ways. 
Daniel confesses that wisdom and might come from Him. He adds that it is the Lord Who sets up the kings and brings them down. It is the Lord Who gives wisdom, knowledge and understanding and Who will reveal secrets to men. As we read the thanksgiving that Daniel offers to the Lord, it is notable that he has taken the very things that Nebuchadnezzar thought to instil in the captives and has ascribed them to the Lord alone. We could read this as a statement that all the education that Nebuchadnezzar gives is worthless. While we can see the truth of these words in the light of all that has happened, it is equally clear that they could be interpreted as treason by the king or any who wanted to undermine Daniel. He is showing great courage because he will not deny the Lord even for the sake of expediency when his life may be in danger.
Are we always as ready to give thanks as we are to pray?

Memory Verse 'I thank thee, and praise thee, O thou God of my fathers, who hast given me wisdom and might, and hast made known unto me now what we desired of thee: for thou hast now made known unto us the king's matter' Dan. 2. 23
August 31.	Daniel 2. 24-35.
Nebuchadnezzar's Dream.
After giving thanks to the Lord for revealing the secret of Nebuchadnezzar's dream, Daniel goes to Arioch and tells him that there is no need for him to destroy the wise men. He asks permission to go in to the king so that he can explain the dream and its meaning. Arioch brings Daniel into the presence of Nebuchadnezzar. He asks Daniel if it is true that he can tell him what the dream was and the meaning of the dream. Daniel answers that it is not something that any man can do, but that there is one God in heaven Who is able to do this. Once again, Daniel shows a courage in his faith which means that he will be careful to give all the glory to the Lord and not to take any glory for himself. Human reason would argue that Daniel is exposing himself to danger in the face of an idolatrous king as well as encouraging hostility from the wise men who were unable to answer. He could have given a simple answer without ascribing praise to the Lord, but this would have been a lie. Daniel is careful to ensure that no one tries to suggest that he is greater than any other man. The Lord wants to reveal His secrets to men and He has chosen to show Nebuchadnezzar in a dream which He then enables Daniel to interpret. The dream is a revelation from the Lord, but it also has its root in Nebuchadnezzar's thoughts. It may be that the Lord already sees the pride that will become apparent in the next two chapters and is trying to forewarn him so that he does not fall into the snare that leaves him to live among the beasts. This would be true to the ways of the Lord in that He warns gently and then proceeds to increase the warning until we have to listen.
Nebuchadnezzar had seen a great image which was placed in front of him in all its majestic brilliance. It was something the like of which Nebuchadnezzar had never seen before. The next chapter may suggest that he had ideas of something like this to represent himself and his kingdom, but the Lord wants Nebuchadnezzar to see his own glory in a true perspective rather than through his own eyes which were blinded by pride.
The head of the image is made of fine gold, but as we move down the image, the glory in it diminishes. The head was the finest material that could be found. The breast and the arms were made of silver, something which was considerably less glorious in its appearance, but was still a precious metal of great value. The belly and thighs were made of brass. This is a metal which is not a precious metal, although it would still have a reasonable value. It was probably a hardened form of copper or bronze in view which would have the benefit of giving a shining appearance with a material of value not only in terms of money, but even more in terms of  effectiveness for the exertion of military power. The legs were made of iron, a metal which would have little value, but would provide strength for the battle. The feet were made of iron mixed with clay, something which offered very little value as the clay would only serve to weaken the iron.
As Nebuchadnezzar looked at the image, a stone is cut out without any apparent hand to cut or control it, but it strikes the image on the feet, making it fall and break in pieces. The whole image was brought to nothing to such an extent that all the materials were scattered by the wind. It is obvious from this that the dream foretells the destruction of the kingdom.
Are we always in touch with the throne of God?

Memory Verse 'But there is a God in heaven that revealeth secrets, and maketh known to the king Nebuchadnezzar what shall be in the latter days. Thy dream, and the visions of thy head upon thy bed, are these', Dan. 2. 28

September 1.	Daniel 2. 36-49.
The Interpretation of the Dream.
Daniel now moves from the details of the dream to its interpretation. He is careful to give the king the honour that is due to him. He speaks of him as a king of kings, a description which indicates that Nebuchadnezzar should be respected as one of the greatest kings of his time. Daniel is equally careful to ensure that he gives due honour to God. He points out that it is the God of heaven Who has given the kingdom, power strength and glory to the king. He does then add a further description of the extent of the honour of Nebuchadnezzar.. While it is clear that Daniel is speaking in a respectful way to the king, he will not give any honour to the king which should be given to the Lord. This is important. Daniel was ready to accept any consequences that came from this, even if it upsets Nebuchadnezzar to such an extent that he decides that the words are treasonable. There is no doubt that Daniel is conscious of the need to rely on the Lord to give the words to speak so that the king will listen.
The greatness of Nebuchadnezzar is reflected in the fact that he is the head of gold. He is seen as the finest king who exerts a rule that will not be rivalled in the later kingdoms that are seen in this dream. The rule of Nebuchadnezzar was an autocratic rule in which he was the ultimate authority. He would set up his princes or put them down as he chose and no one could argue with him.
The second kingdom is inferior. This pictures the rule of the Medes and Persians. They did not allow a king to be unchecked in his rule and, as Daniel and Esther would learn at great cost, it was possible that the princes could manipulate the king in a way which he could not reverse. While the extent of their kingdom may have rivalled Nebuchadnezzar, they did not have the same authority.
The decline continues with the third kingdom although the extent of this kingdom is wider than the previous kings. This represents the kingdom of Alexander the Great, a kingdom that extended from Europe to India, but one which did not last beyond the first king.
The fourth kingdom is notable for its strength. It will break any who try to oppose it. This is a picture of the Roman Empire, especially as it existed around the time of the Lord. It was different to the other kingdoms in the time of its greatest power in that it was based on a military rule and the Emperors were liable to be set up or brought down by the Senate, they had no personal authority. This is the beginning of the rule which will be seen in the end times when the man of sin is established. He will be enabled to draw together men from a variety of completely diverse backgrounds, such as is seen in the earlier kingdoms, into a single entity which will defy the God of heaven. This feature is a source of strength in that there is something to appeal to a variety of people, but it is also a source of weakness because it will not succeed in uniting them in a meaningful way. It will be, in effect, a repeat of Babel.
It is at this time that the Lord will establish His kingdom. This will never be destroyed, but it will overthrow all the previous kingdoms. The details indicate that they will all be seen in the final kingdom.
Are we always wise and discreet in our dealings, giving all men due honour?

Memory Verse 'The king answered unto Daniel, and said, Of a truth it is, that your God is a God of gods, and a Lord of kings, and a revealer of secrets, seeing thou couldest reveal this secret', Dan. 2. 47
September 2.	Daniel 3. 1-12.
The Image of Nebuchadnezzar.
Nebuchadnezzar now shows his true character. He makes an image of gold which is sixty cubits high by six cubits wide and sets it up in a plain in Babylon. The name has the idea of a circle, so it suggests that this image is set up in a centre where the people can be gathered. It is likely that the idea has come from his earlier dream, however he has made changes that are significant in that they show the way in which he is thinking. There are also some features which project us forward to consider the end of the the times of the Gentiles which began with Nebuchadnezzar.
The Lord has told him that he is the head of gold, but that he will be displaced by others who are not of the same character. Nebuchadnezzar is suggesting that he is the ultimate power and that he can defy the word of God which says that his kingdom will be displaced. The measurements are significant because they emphasise the idea that he sees himself as the complete man who is greater than any others.
The image is reflected in the end times as we read that the beast sets up an image in the temple precincts. The thinking is clearly the same in both cases although the later image is a blatant act of defiance against God, something which may not be true here.
Nebuchadnezzar now calls all the men of any standing in the kingdom together so that they can attend the dedication of the image. The list of men who are called indicates that this is the first priority in his kingdom, the suggestion is that there is no business that will allow a person to be excused. 
Once the officials have been gathered together, a herald announces the decree that all must join together to worship the image as soon as they hear the sound of the music that has been prepared for the occasion. It is made clear that these are seen as the representatives of their countries. By their action, they are declaring the homage that they themselves and all their subjects are willing to pay to the king. The sentence for refusing to bow is that they will be thrown into a furnace of fire.
The immediate appearance is that the command has been fulfilled, however this is not the case as three men have been seen to refuse the king's commandment. This is noted by some of the Chaldeans who come to inform the king. The language here and in their accusation suggests that this may have been malicious, perhaps out of jealousy because of what has happened, but this is not clear. It is not directly relevant. It may be that any who failed to inform might have suffered the same fate as those who disobeyed. This is a reminder to us that we are in a world which is hostile to our Lord and those who will stand for Him. While we ought not to stir up contention, we must expect that, if we are prepared to stand for our Lord, we will be challenged and suffer harm as a result. The language of the Chaldeans is clearly hostile, suggesting that they were taking pleasure in exposing these three men. This is only to be expected and Nebuchadnezzar is quick to call the men into his presence in a fit of rage. It is clear that he is not prepared to compromise.
Are we prepared to stand for our Lord in the face of every trial?

Memory Verse 'There are certain Jews whom thou hast set over the affairs of the province of Babylon, Shadrach, Meshach, and Abednego; these men, O king, have not regarded thee: they serve not thy gods, nor worship the golden image which thou hast set up', Dan. 3. 12
September 3.	Daniel 3. 13-23.
The Judgement of the King.
Nebuchadnezzar reacts in rage and fury when he hears about the three men. He is a proud man and the two features generally go together. While the display of rage may vary from one person to another, pride will never take kindly to any who oppose it. The first lesson that we can learn from this is that we should never act in anger. If Nebuchadnezzar had taken the time to calm down, he may have been more amenable to a different approach, but now he acts in haste and anger and leaves himself open to a confrontation.
He commands that Shadrach, Meshach and Abednego come into his presence so that he may give them another opportunity to bow. Perhaps this is an attempt to save face on his part, perhaps he thinks that they might reconsider. Certainly, it would be easy for the three men to argue that they had made their stand and that should be enough. This is a form of argument that we often hear today when someone resists.
In his rage, Nebuchadnezzar makes this into a direct challenge against the God whom these men serve. While we know that the Lord will honour His servants in every situation, the words of Nebuchadnezzar as he ends his challenge with the question, Who is that God that shall deliver you out of my hand, have raised a challenge against the Lord Himself. This is the height of folly because Nebuchadnezzar is effectively saying that he is greater than any god that men serve. He leaves himself open to the prospect of shame if God does deliver as He chooses to do in this instance. 
Shadrach, Meshach and Abednego are quick to answer the king. They have no doubt about the course of action that they must follow and they have no fear about the consequences of following that path. Here is an example of faith. They are confident that their God is able to deliver them from any furnace into which they may be thrown and from the hands of the king himself. What they do not know is whether He will choose to do this. What they will not do is to turn aside from their God to bow to idols or to give to the image of the king, the honour which is due to the Lord alone. They know what the Lord expects and they will not turn aside from this because obedience to the Lord is more important than to the king. It is easy to overlook the context of this. To all appearances, the Lord has given them over to Nebuchadnezzar. Men might well argue that this means they should accept his rule. These men are guided by faith which obeys the word of God, not by human reason.
If the words of Nebuchadnezzar were a direct challenge to the Lord, he sees the answer of these men as a direct challenge to himself. In one sense, this is true, but it is only because he has chosen that these should be the terms of the challenge. His challenge has left him in a situation where he is fighting against the Lord and he cannot afford to lose because his weakness will be exposed. If he was angry before, that anger reaches new heights when he hears the answer of these men. He is determined that he will not lose this challenge. With an anger stoked by the defiance of these men as well as the knowledge that he cannot afford to lose the challenge, Nebuchadnezzar orders the furnace to be heated seven times greater than it would normally be. This is so hot that his soldiers cannot survive the heat when they throw the men into the furnace. No doubt, these were some of the fittest men in his guard, but this only emphasises the heat of the furnace.
Are we prepared to face every hardship for the sake of our Lord?

Memory Verse 'If it be so, our God whom we serve is able to deliver us from the burning fiery furnace, and he will deliver us out of thine hand, O king', Dan. 3. 17
September 4.	Daniel 3. 24-30.
The Deliverance of God.
It is clear that Nebuchadnezzar watches the events unfold This would be a further sign of the intensity of his anger. It suggests that he was taken with a passionate rage that would not be satisfied until these men were dead. This is a complete contrast with the character of our God. Although it is true that the sinner faces eternal judgement, this is not something in which He takes any pleasure and it is a measured response to those who refuse to bow to His authority and set out on a path that is determined to destroy His creation.
As he watches, he is taken with an astonishment that makes him hurry to check the details of what has happened with his counsellors. He sees something which is beyond anything that he has seen or even imagined. They threw three men into the fire in bonds, but now he can see four men walking in the fire and the fire cannot touch them. His first thought is that he must have made a mistake and there must have been four men. He then appears to look more closely and recognise that the fourth man is unlike anyone that he has seen before. He has no difficulty in seeing that He is like the Son of God. Probably he sees the fourth as a son of a god. At this point, he does not recognise the truth that there is only one God even if the events will make him recognise that the God of Shadrach, Meshach and Abednego is greater than any other god that he knows. The lesson here is simple. The Lord will not leave His servants alone in the trial. He comes to where they are. We see this at the cross, when our Lord went to a place where we could never go. The events here foreshadow the time of the Great Tribulation when the devil will be allowed to unleash his power without restraint. Even in this time, the godly remnant will have the assurance that the Lord stands by them throughout the time. It may be that they are called to face trials and tests the like of which have never been seen before apart from the cross, but they will have the assurance of the presence of the Lord as well as the reminder that He has been where they cannot go.
When Nebuchadnezzar confirms that his understanding is true, he calls for the three men to come out of the furnace. This tells us that they could have physically left the furnace at any time they chose. If they had left without the word of the king, they might have incurred more wrath, so it was wise to remain there until he gave the word. Here is the contrast with the last days. At that time, there will be no thought of repentance, the beast will not relent in his efforts to wipe out the nation and the witness to the name of God. In the mercy of God, He uses these events to open the understanding of Nebuchadnezzar. The king who thought that he was in complete control and no one could defy him has to learn that there is a God in heaven Who can change the decree of the king and save His servants from any fire that Nebuchadnezzar could kindle.
It is good to see that, while Nebuchadnezzar was autocratic and he could be overcome with rage, he was still wise enough to recognise when he can go no further. His rage at the three men is displaced by a decree that acknowledges the power of their God and their dedication to Him. As a result, the command goes out that no one must speak anything against the God of Shadrach, Meshach and Abednego. The penalty for disobedience is that they and their houses would be destroyed. Here is the  power of God to reverse the thoughts of men.
Do we appreciate the power and the mercy of our God?

Memory Verse 'He answered and said, Lo, I see four men loose, walking in the midst of the fire, and they have no hurt; and the form of the fourth is like the Son of God', Dan. 3. 25
September 5.	Daniel 4. 1-18.
The Second Dream of Nebuchadnezzar.
Daniel now records the events surrounding a second dream of Nebuchadnezzar. This is the letter that Nebuchadnezzar writes to the people in his kingdom. This shows a major change has taken place in the life of Nebuchadnezzar. The man to whom we were introduced at the start of the book or the man whom we find in other parts of Scripture would not write in this way. The events that he describes here are a testimony to the work of God in his life. It immediately teaches us that a true work of God in any individual will be demonstrated by a change that takes place in their life. While we cannot make a definitive statement, we have reason to be suspicious about any profession of faith that does not show a change. We do not look for perfection, we should not judge by any specific criteria that we determine will be seen, but we have reason to expect changes. The precise nature of the change may vary from one to another and the desire to please God is more important than any specific act.
Nebuchadnezzar starts by ascribing honour to One Whom he describes as the high God. He acknowledges that this God is the only One Who has an everlasting kingdom. He has now learned and acknowledged the lesson that he refused when he set up his image.
As Nebuchadnezzar explains the dream,he sets the background. He was resting in his own house and flourishing in his palace. Here is the picture of a man who has everything going for him. In the light of what follows, this is important because there might be those who try to explain the dream and even the resulting judgement that falls as a culmination of fears that are pressing on his mind. Nebuchadnezzar is setting out to ensure that no one would be able to argue this based on his circumstances. He is fully assured in his own mind that his mind was completely settled without reason for fear until he saw the dream. 
As he describes the details, it is easy to see why the dream generates this fear in his mind. There are many dreams which we might have where the circumstances are such that we know immediately that they cannot conceivably occur. They may include places which no longer exist or people who would never be seen together. Occasionally, we may dream in a way that could realistically be a premonition of something that is coming. This is how the dream appeared to Nebuchadnezzar, with good reason.
Because of the circumstances, he wants to know the interpretation, so he calls his wise men together, but they could not answer his question. Finally, he calls Daniel and acknowledges that Daniel has a relationship with what Nebuchadnezzar sees as gods who are holy. We may wonder why he only turns to Daniel at the end, but this only serves to emphasise the greatness of the transformation in his life. He was still an idolator at heart.
The dream was about a tree that grew until it reached to the heavens and spread out across the whole earth. It provided food for all, shelter for the beasts and a nesting place for birds. As he looked, two messengers came down with the order to cut the tree down and to leave only the stump of the roots of the tree. This was then to have a band of iron and brass placed on it and to be left for seven times. The heart must be changed into the heart of a beast until he is prepared to acknowledge that the most High rules. We can immediately see the reason for the letter. Nebuchadnezzar ensures that he fulfils the requirement of the dream to the letter, even if the judgement has passed.
Are we in touch with God, and therefore ready to answer men at every time?

Memory Verse 'I thought it good to shew the signs and wonders that the high God hath wrought toward me', Dan. 4. 2
September 6.	Daniel 4. 19-37.
The Conversion of Nebuchadnezzar.
Daniel's immediate response when he hears the dream is to become astonished and troubled  for about an hour. It is probable that Daniel had no problem in understanding the dream, his concern was how he could tell a king like Nebuchadnezzar what the interpretation is. This would have been a death sentence for many. Nebuchadnezzar has to affirm that Daniel must not be concerned with the interpretation. It may be that this response would make him more favourable when Daniel interprets the dream. It is abundantly clear that Daniel is not wanting to undermine his authority. This is confirmed when Daniel speaks because his first  wish is that the dream would be applied to the enemies of Nebuchadnezzar rather than the king himself even if he has to give an accurate statement when he speaks.
Daniel reiterates the picture that Nebuchadnezzar has given and points out that it is he who is in view. It is an indication of the growth of the kingdom of Nebuchadnezzar. He has a rule which has grown to heaven and reaches to the ends of the earth. The language should sound a warning in our ears, even if it did not immediately in the ears of Nebuchadnezzar. As soon as we hear an expression suggesting that something has grown to the height of heaven, it should raise the suspicion of pride in our minds. In any situation, growth brings the danger of pride. It may be true in our work environment, it may be true in the church environment. 
As Daniel continues, he points out that the Lord sees the pride in the heart of the king and He is warning him that, unless he changes, he will be brought down to recognise that only the Lord is worthy of the honour and praise that he desires for himself. Daniel quickly tells the king that this is a warning that may be averted if he is prepared to humble himself. The Lord is merciful, so He warns, but He turns away from His judgement if we heed the warning and repent.
For the next twelve months, nothing happens. The Lord gives Nebuchadnezzar opportunity to repent. Sadly, while he may well have been troubled and even set out to change his way, there is no true repentance. The time comes when he walks in the palace and considers all the fruits of his power and glory. No sooner has he entertained the thought than the Lord issues the decree that he must face the judgement. For the next seven years, he is left to eat grass like the oxen and to live like an animal in the field. He has a lesson to learn and he will not be restored until he has genuinely learn the lesson. It may be that he was sorry, it may be that he knew what he had done that was wrong, this was not enough. There must be a genuine turning from the pride that had brought the judgement on him.
At the end of the seven years, Nebuchadnezzar is restored and he is a man who gives blessing, honour and glory to the most High God. This is not saying words that he needs to say in order to escape from the judgement. This is a statement of the lesson which he has learned from his experience. The letter that forms this chapter is the clear evidence that he will ensure that everyone in his kingdom is aware that he recognises a higher power than himself. This is a complete change from the man who saw the dream.
Are we careful to judge pride before the Lord has to judge it in us?

Memory Verse 'Now I Nebuchadnezzar praise and extol and honour the King of heaven, all whose works are truth, and his ways judgment: and those that walk in pride he is able to abase', Dan. 4. 37
September 7.	Daniel 5. 1-9.
The Feast of Belshazzar.
Daniel now takes us to the downfall of the Babylonian empire. This is about seventy years after the start of the book and we know that Jehoiachin was brought out of the prison by Evilmerodach after thirty-seven years. While we are not given any timescales after the second chapter, we can be certain that the events described in chapters 2 and 3 occurred before this time. This means that Daniel has been silent for more than thirty-three years. It is likely that this is because the successors of Nebuchadnezzar reverted to their idolatry with no thought for the man who had revealed the secrets of God to Nebuchadnezzar. It is a reminder for us that the world will never be a friend of the child of God and that respect that is earned with one will not necessarily be carried forward to others, even if they know the circumstances which earned respect in the first instance as is clearly the case here.
While Belshazzar is acting as king, he chooses to make a feast for a thousand of his lords. Secular history tells us that he was only acting on behalf of his father, however it may well be that his intention here is to usurp his father's authority by gaining the favour of the lords whom he calls to the feast. He clearly has set himself up as the king in the way he hosts the feast, but he has made the fatal mistake of forgetting the lesson which his grandfather had to learn.
He now compounds his mistake by using the holy vessels of the house of God as drinking vessels for the people who were at the feast while they praised their idols. This was a double error of the same character as the error of the Philistines when they took the ark of the Lord into the house of Dagon. It may be that the Lord will judge His people and will expose them to shame because of their sin, this does not mean that He allows men to do as they will with those things that represent His honour. The action of Belshazzar was a clear act of defiance against the Lord, showing that he thought his idols were greater. Nebuchadnezzar had to learn that he was subject to the Lord, now Belshazzar has to learn that his gods are also nothing in the sight of the Lord.
As they desecrate the holy vessels, the Lord intervenes by writing on the wall with fingers of a hand. He writes by the lampstand so that it would be clearly seen by everyone who was present. This was not a secret message, it was not something which could be ignored. It is also clear to the king that this is something which is not pleasant, even if no one can interpret exactly what it means. While we may not appreciate the superstition of these men, we can all relate to instances where something happens and we know that it is telling us that some great trouble is coming.
The pride and defiance of Belshazzar is exposed now. He calls his wise men and offers to give them the highest place  beneath him in the kingdom. The reference to the third ruler is because of the fact that Belshazzar himself is only the second ruler. It may be that he was thinking to usurp the throne, the writing has removed this thought from his mind and he is ready to accept his place. What he refuses to admit and what his wise men either do not or will not accept is that he has forfeited the whole kingdom as a result of his actions. God will not be mocked, we must reap what we sow.
Are we careful to give full honour to our Lord in all that we do?

Memory Verse 'Then the king's countenance was changed, and his thoughts troubled him, so that the joints of his loins were loosed, and his knees smote one against another', Dan. 5. 6
September 8.	Daniel 5. 10-17.
Daniel Remembered.
The queen comes into the feast when she hears the sounds that come from the company. It is clear that every one is afraid of what is happening and that their consternation is heard by those outside. This may be the effect of drink to loosen their tongues or it may be purely fear as they see the writing. The queen offers some words of comfort because she is fully aware that there is a man who will be able to interpret the writing. It is likely that this is the mother of Belshazzar and the daughter of Nebuchadnezzar. She would remember the times when her father's dreams were interpreted by Daniel and she has no doubt that he will do the same now.
She describes Daniel in the same way as Nebuchadnezzar did after his first dream. This is probably an indication that she had not come to a true understanding of the God of Daniel even if she recognised His supremacy over the other gods of men. She has also not learned the lesson that Daniel was always at pains to emphasise: any wisdom that he may have comes directly from God Himself, it has nothing to do with the wisdom of Daniel. The queen speaks of the spirit of the holy gods and light, understanding and wisdom which is like the wisdom of the gods. She does not appreciate that there is only one true and living God neither can she understand the reality that it is possible for a man to have a personal relationship with the living God. The second of these truths is contrary to human wisdom, while the first is something which was not accepted at that time, again because the human mind cannot comprehend a being who is capable of doing everything that God does. It is easy for us to forget the greatness of our God. He only has to speak a word in order to move any part of His creation to fulfil His purpose. This is far beyond our grasp, the only reason that we are not dumbfounded at the thought is that we do not really think about just what this truth means.
The queen has perfect confidence in Daniel. She virtually commands Belshazzar to call for him to come because the thought that he would not be able to interpret the dream does not arise in her mind. Sadly, she does not consider the fact that the message might not be what they want to hear. She remembers the interpretations for Nebuchadnezzar but she forgets that he was acting in ignorance, Belshazzar acts in wilful rebellion and defiance.
Belshazzar calls for Daniel to be brought and immediately starts to flatter him. He does not identify who has told him about Daniel, but he does repeat what the queen has said. He is used to men who are servants of the king and who will say what the king wants to hear. Daniel is not open to either the deceit of flattery or the bribery of honour from the king. He serves the living God so his only concern is that he speaks the truth.
The first response of Daniel is to refuse the honours that the king wants to place on his if he interprets the dream. Daniel probably already knows that they are worthless because it is likely that he will have read the writing and the Lord has already told him the meaning. As far as we are concerned, there are many occasions when the world will try to flatter us and will offer us rewards for saying what they want to hear as if it came from God. We must be careful on every occasion to say what the Lord gives, nothing more and nothing less.
Are we careful to live our lives consistently before God?

Memory Verse 'Then Daniel answered and said before the king, Let thy gifts be to thyself, and give thy rewards to another; yet I will read the writing unto the king, and make known to him the interpretation', Dan. 5. 17
September 9.	Daniel 5. 17-23.
The Condemnation of Belshazzar.
If Daniel refuses the honours that Belshazzar offers, he moves on to remind him that it was the Lord Who gave the kingdom, the honour and the glory to Nebuchadnezzar. He does not try to appease the king, he has not interest in the applause of men, all that he wants is for Belshazzar to recognise the folly of thinking that he can defy the Lord. Whenever Daniel came in to Nebuchadnezzar, he was careful to show the respect that he merited as king, it is likely that the words of Daniel are against the background of a man who is not only defying the Lord, but also making an attempt to usurp his own father as king. Daniel reminds him about the character of his grandfather and the respect which this earned from all countries. It brings a challenge to Belshazzar that he has chosen the opposite path and he is about to learn that the results are disastrous.
Despite the power and glory of Nebuchadnezzar, he still had to face the fact that the Lord controlled his destiny. He was driven out like a beast into the field because he was lifted up in pride. He saw the glory of his kingdom and claimed the credit for himself. He was only restored when he was prepared to give due honour to the Lord. This was something which Daniel has already recorded so we know the precise details of all the events. It is probably also something which the family would want to hide because it would be seen as an evidence of shame. It was, however, clearly known to them and this is what Daniel reminds Belshazzar. This would answer the question as to why Nebuchadnezzar was spared then restored to his former standing whereas Belshazzar will face the judgement of the Lord. We are not always as ready to recognise the difference between a failing which arises from an act of folly, such as Nebuchadnezzar and one of wilful rebellion as seen with Belshazzar. It is a distinction which is seen frequently throughout Scripture and it is one which we are expected to draw. The precise nature of the sin is irrelevant, we are all prone to fail and no  one is exempt from temptation to any sin, even if some are more open than others to some specific sins. This was the error of the Pharisees. They condemned those who failed in sins which did not appear to touch them, but accepted many sins which the Lord exposes.
Daniel now spells out the condemnation of Belshazzar. He has wilfully called together his lords, his wives and his concubines in a act of defiance against the God of heaven. He has not acted in ignorance, he has not slipped up in a moment of temptation that took him by surprise. It is the difference between Simon Peter who denied his Lord three times, but was restored and Judas Iscariot who betrayed his Lord deliberately in full knowledge of what he was doing. Belshazzar has chosen to exalt the gods of silver, gold brass, iron, wood and stone. He has given honour to the images which men have made but which have no power to see, to hear or to know what is happening. He has turned his back in defiance on the God of heaven Whom he knew through Nebuchadnezzar. He is well aware that there is a God Who is in control of every detail of life even to the very breath that he breathes. There is no doubt that Nebuchadnezzar would have been quick to pass on the message that he sent to his subjects to his own family. Daniel is fully aware of the character of Belshazzar. This is not an idle supposition, it is the judgement of the living God. We do well to consider that He is the same today and that He will act in the same way with those who defy Him.
Are we careful to speak the right words in the right spirit for the glory of God?

Memory Verse 'And thou his son, O Belshazzar, hast not humbled thine heart, though thou knewest all this', Dan. 5. 22
September 10.	Daniel 5. 24-31.
The End of Belshazzar.
Daniel now comes to the interpretation of the writing. He starts with the fact that the Lord has sent the hand to write because Belshazzar has defied Him. Belshazzar has to learn the folly of defying the Lord. Sadly, the events in these verses show that he is not prepared to listen properly even in such a dire situation as Daniel exposes here.
There are three separate words that have been written, but the first is repeated in order to emphasise the importance that the Lord attaches to this. This should have been a reason for Belshazzar to take note of what the writing means.
The repeated word is MENE. This word means numbered and the interpretation is that God has numbered the kingdom of Belshazzar and decreed that it should end. Daniel is not simply translating the words, he is passing on the message that the Lord is giving with the words. It is probable that Daniel's earlier words were spoken in the light of the fact that he knew the interpretation of the writing. While he may appear to be disrespectful, he has done everything in his power to waken Belshazzar the reality that the God he has chosen to ignore is speaking to him. No doubt, the fact that the word is written twice would serve the exact same purpose that Pharaoh's two dreams served when Joseph was called to interpret them: it was the indication that the event is imminent. It may actually be that the enemy was in process of entering the city at the very time that Daniel speaks, this would mean that the statement that God has finished the kingdom was literally true. God gave the kingdom to Nebuchadnezzar and He will call to account. This is true for all men because, as Daniel has already pointed out, our breath is a gift from God. This is a fact that men like to dismiss. They will claim the advances of science and medicine, they will speak of their ingenuity. There is some truth in this but it is also true that we only live because God allows it. There are many who suddenly collapse without warning and no amount of medical attention could prevent it. Possibly an unrelated test or investigation might expose an issue. This is all under the hand of God alone.
The next word is Tekel. This is the reason for the judgement. If God is numbering, He has taken the time to judge Belshazzar carefully. The result is that he has been found to come short of what God wants to see. Everyone has to face the twin reality. Firstly, God reviews the life according to His perfect understanding. He will record every action and thought, He will call to account in His time and no one will be able to argue because the judgement will be seen to be absolutely just, even if men refuse to accept this at present.
The final word is Upharsin or Peres. These are two forms of the same word and they tell that God has divided the kingdom and given it into the hand of the Medes and Persians. History shows the precision of this statement because it is that part of the kingdom over which Belshazzar rules which falls that day. His father comes back to fight with the Persian army and the remainder of the kingdom falls at a later day.
Belshazzar shows his appreciation, but also his pride. He fulfils his promise to Daniel, but it is meaning less as he is killed and the city falls that same night. In pride, he offers one last act of defiance, possibly even thinking that honouring Daniel might preserve his life.
Are we careful to judge self in the light of God, and avoid His chastening?

Memory Verse 'This is the interpretation of the thing: MENE; God hath numbered thy kingdom, and finished it', Dan. 5. 26
September 11.	Daniel 6. 1-9.
The Princes of Darius.
The first action that Darius takes when he takes the kingdom of Babylon shows the contrast between the ways of the Chaldeans and the ways of the Medes and Persians. He sets one hundred and twenty princes over the whole kingdom with three presidents over them. He makes Daniel the chief of his presidents. The princes were accountable to the presidents with the intention that it would ensure that the king did not suffer harm as a result of any actions which these men took. In principle, it appears to be an ordered means of rule. It required laws to govern which must be applied by all the princes and presidents in such a way that it is clear that everyone is governed consistently.
This is a complete contrast with Nebuchadnezzar and his successors who dictated what would happen even though they had wise men to act as their advisors. They took decisions and no one had any authority to argue against them. The rule of the Medes and Persians is more encompassing in that they established laws and princes to execute the laws. Even the king was subject to the laws which he established. In this way, injustice is minimised as it is easy to review any grievance and confirm or reverse the ruling.
The character of Daniel is immediately evident, so Darius sets him over the whole realm. This is an example that we should emulate. While we cannot compromise for the sake of pleasing men, we ought to maintain a spirit which commends us to others even when we do not agree with them. Sadly, this will not please all men. The other princes quickly set out to find an accusation that they can bring against Daniel. This may be pure jealousy, it may be because he will not allow them to manipulate the affairs of state for their advantage. It is no reflection on Daniel that he faces this hostility, it shows us that the path of obedience to the Lord will always lead to hostility from men of the flesh.
Daniel lives a life which is like our Lord in that these men recognise that there is no way in which they can bring any valid accusation against him. If they are going to accuse him, it will have to be by  placing him in a position where he has to choose between obedience to his God and obedience to the king. It is evident in this that they know that he will remain faithful to the Lord even if it means personal loss. This is a challenge to us. Daniel has been exalted to a high position and left in obscurity, but he has remained consistent in his life.
The princes determine that they will arrange for Darius to establish a decree which means that he should be honoured as the only god for the next thirty days. This is an appeal to the pride of the king, but it is couched in a way that will not arouse great suspicion. If they had not added the time limit, it may well be that the king himself would have recognised the deception  even if only because he would likely have his own idols whom he would want to worship at some stage.
After about forty years of obscurity, Daniel has received the honour which is due to him. It is almost immediately challenged, but this does not alter his manner of life. He knows that he should pray with his windows open towards the city of Jerusalem as the place where the Lord has set His name. Nothing will turn him aside, not even the prospect of a den of lions who would be hungry to eat the first flesh that was offered to them.
Are we careful to live peaceably with all men?

Memory Verse 'Then said these men, We shall not find any occasion against this Daniel, except we find it against him concerning the law of his God', Dan. 6. 5
September 12.	Daniel 6. 10-15.
Daniel's Response.
When Daniel hears that the decree has been signed, he continues without any change to his arrangements. Human logic might suggest that there would be no harm in closing his windows or hiding his prayers, but this is not the case with Daniel. He has determined to obey the Lord fully. He has followed this pattern for about seventy years of captivity. He is not going to be turned aside now, even if it means that he will be put to death for his faith in his God. It is notable that Daniel kneels to pray and to give thanks three times a day. We might think that there would be reason to ask why the Lord had allowed this to happen. We might think that he would be praying for deliverance from the schemes of wicked men. It does not appear that this is what occupies him. He still gives thanks even though there is no reason in his circumstances for giving thanks as far as the natural mind is concerned. The reality is that we all have good reason to give thanks in every circumstance of life. We can be certain that the Lord is moving according to His purpose and that nothing will prevent him from fulfilling what He has in mind. This, in itself, is sufficient reason for us to give thanks.
His enemies come together and find him praying. They are careful to obtain sufficient witness to ensure that Daniel cannot escape from their trap. They are only concerned with their own interests. They are not concerned with the king's well-being or with the good of the kingdom.
Once they find Daniel praying, they come to the king to make their accusation. The way in which they speak clearly shows that they are scheming to accomplish something which will not be pleasant for the king. They are also well aware of the fact that the king will not be content to allow this without some contention.
They remind the king of his decree and ask him to confirm that this is in place. He answers that it has been set in place with the full authority of the law of Medes and Persians which dictates that not even the king can alter the law once it has been set on the statue book. He does not realise this, but he has confirmed the principle on which their whole scheme is based. 
As soon as the king confirms the decree, they make their accusation against Daniel. Darius immediately sees through the scheme of these men, but he has left himself in a position from which he cannot escape. He allowed these men to deceive him into signing a decree on their word that all the princes were in agreement when they knew that it would condemn his chief president to death. He spends the rest of the day in trying to extricate himself from the trap into which he has fallen. This stands as a warning to us about the danger of haste in making decisions. In this instance, it is easy to see how the king might have questioned why Daniel was not among the company who came to suggest the decree. It is also likely that, if he had thought further, he would have realised that Daniel would continue to pray to his God. It is unlikely that the king was any less aware of Daniel's prayer than the princes and presidents. Sadly, we all fall into the same trap on occasions and, like Darius here, we find ourselves in a situation from which there is no way to escape without some loss of face.
Are we prepared to obey the Lord without question?

Memory Verse 'Then these men assembled, and found Daniel praying and making supplication before his God', Dan. 6. 11
September 13.	Daniel 6. 16-28.
The Den of Lions.
The king fulfils the letter of the law, but it is clear that he is an unwilling accomplice in the events that unfold. He has allowed himself to be deceived into condemning his right hand man. As Daniel goes into the den of lions, Darius affirms that he knows that Daniel's God will deliver him. He has clearly watched Daniel and he knows that the service of the Lord is the chief motivation of Daniel's life. He will serve the king faithfully, he will serve other people faithfully, but he must obey and serve his God first of all. No one is worthy of greater allegiance than his God. It appears that this is the reason why Darius is confident that God will deliver. 
They bring a stone and place it on the mouth of the den with the king's seal so that it is impossible for anyone to deliver Daniel from the lions. If anyone thinks to deliver Daniel, they would place themselves under a severe sentence, probably death.
The king returns to his palace where he spends a sleepless night without food or music. He is determined to let everyone know that this was not something which he desired. He is in a more awkward position than Pontius Pilate. Pilate had the authority to release the Lord if he were prepared to face the possibility that he would be reported to the emperor in Rome. In reality, this would be an action which he could have answered although he would have been at the mercy of the emperor. Darius had no argument which he could raise to answer the men who demanded Daniel's life, as they thought. He was bound by a law which was foolish, but once he had allowed it, he could not deny it.
Early in the morning, Darius hurries down to the den of lions and asks Daniel if his God was able to deliver him. While he had made the statement boldly the previous night, he did not have full confidence that God would fulfil what he desired. As soon as the king learns that Daniel is safe, he calls for him to be brought out of the den and replaced with the men who set out to have him killed. The language here suggests that there were probably others of the princes who were not apart of the plot to kill Daniel. Darius is fully aware of exactly what these men have done. He has now fulfilled the letter of the law, which did not demand that any offender should be left to die in the den. He takes action against these men along with their families. The sentence appears to be harsh, but it was consistent with what would be done in those days. There are also some considerations to note. 
In reality, he is passing judgement on men who have tried to kill another men by proxy. It may be that they would not actually kill Daniel in any situation, but they plotted a law which would lead to his death. In doing this, they were also undermining the authority of the king by their deception. He cannot trust such men in any place of power because he may be the next victim of their schemes. This could be by plotting to kill him or by plotting to overthrow him. 
The final effect of the decree which they devised is the exact opposite of their plans. Apart from their own deaths, it leads to a subsequent decree where Darius acknowledges that the God of Daniel must be reverenced because of His power to save His people.
Are we resting in the power of God to save?

Memory Verse 'Then the king commanded, and they brought Daniel, and cast him into the den of lions. Now the king spake and said unto Daniel, Thy God whom thou servest continually, he will deliver thee', Dan. 6. 16
September 14.	Daniel 7. 1-14
The Vision of the Beasts.
We now come to the second half of the book which is concerned with the visions of Daniel. All of these occur towards the end of his life. We are not told how long Belshazzar ruled over the kingdom, but the first of these visions comes in the first year of Belshazzar. While Daniel dreams in his bed, he takes care to write the dream in full detail. He knows that this is a message from the Lord and he wants to ensure that it is fully documented.
In his dream, he sees the winds striving on the great sea and four beasts coming out of the sea. At first, this dream appears to be similar to that of Nebuchadnezzar, but there are some significant differences. 
The first is that Daniel sees the four winds. This suggests a scene of turmoil and unrest. This is not so much a picture of the scope of the history of Gentile powers throughout the times of the Gentiles as a more detailed view of the events that will lead to the end of those days. They will be introduced by a time of unrest that will affect the region.
The next feature is that four distinct beasts come out of the sea at the same time. This is an indication of the character of the world powers in those days. While there is a comparison between the historical kingdoms and the beasts in view here, the vision appears to indicate that there will be four powers that will be involved in the conflict of those days. It is easy to see how this could arise today when we think of the Western powers, the Eastern powers, Russia in the North and the Arab world. While we cannot be dogmatic about the  precise identity of the powers, we should be aware of the character that will mark them.
The first beast is like a lion with wings like an eagle. It was made to stand like a man with the heart of a man. This suggests a power that is notable for its majesty and dignity. Both the lion and the eagle are notable for these features. There appears to be a human side to this beast, perhaps suggesting the same idea as the feet of iron mixed with clay.
The second beast is like a bear with ribs in its mouth and teeth. This suggests a kingdom that is marked by a ferocious character. It devours others without compassion.
The third beast is like a leopard with four wings like a bird and four heads. This suggests a kingdom that is formed by a union of powers, which is swift to act in battle.
The final beast is unlike anything that Daniel could describe. It was marked by a fierce character which trod down everything in its path. It has ten horns, but one grows until it is the dominant feature of the beast. This is clearly linked with the first  beast of Revelation.
As Daniel views, all the thrones are brought down and the Ancient of days sits on His throne. The title is an immediate reminder that the Lord cannot be defied. He is Sovereign, His throne will never cease. He intervenes in order to call all the kingdoms to account. This is notable for the fact that the Son of Man steps into the picture and comes to the Ancient of  days to receive the kingdom. This is a similar picture to Revelation chapter 5 and we can see how it foretells the everlasting kingdom of our Lord Jesus Christ.
Are we looking beyond the turmoil to the Lord Who is Sovereign?

Memory Verse 'And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed', Dan. 7. 14
September 15.	Daniel 7. 15-28.
The Interpretation of the Dream.
Daniel is troubled by the vision that he has seen and he wants to understand what it means. Here is a man who has interpreted dreams for kings, but he cannot immediately understand his own dream. This reminds us of the principle that we need fresh help for every occasion.
He asks one of the angels who is standing by and he explains it. It is notable that he only gives a very basic outline of the four beasts. They are four kings who will arise out of the earth. This emphasises the fact that the kings cannot be identified with the four powers of Nebuchadnezzar's image because Nebuchadnezzar has already died. What is of note is that the saints of the most High take the kingdom and establish an everlasting kingdom. This is a reminder to us that the Lord does not expect us to be unduly interested in the affairs of men, He wants us to be occupied with the assurance that His glory will be manifest and all the power of men will be brought to nothing.
Daniel asks about the fourth beast. He reiterates what he has seen. He is clearly interested particularly in the ten horns and the little horn which comes up in such a way that three of the ten horns fall. He notes that the little horn appears to be more dominant than the rest. There is no detail of this originally, but it is clear that Daniel has considered what he saw and tried to grasp the significance. This is an important lesson for us. The Lord speaks to us in different ways and we ought to ensure that we understand all that He is saying. This may mean that details which we overlooked at first become more significant later.
The fourth beast is a fourth kingdom which is distinct from the others, but which has ten kings linked with it. It sets out to overthrow the other kingdoms and break them. Another king arises from this kingdom who will bring three of the kings into subjection to himself. He will defy the most High, he will afflict the saints of God and he will try to rewrite times and laws. He will be allowed to continue for three and a half years until the time comes for him to be judged. This is clearly a description of the same events we read in Revelation for the first beast. The language of Daniel is also reflected in the description of the Man of Sin that Paul describes in 2 Thessalonians. There is every reason to identify this with the man whom John speaks about as the Antichrist. As we hear the way in which men speak today, it is not difficult to imagine a situation where this may be seen. The main lesson that we ought to learn from this is that the days of which Scripture speak are already threatening the world today. This should energise us in our witness for the Lord before it is too late.
When the end of his time comes, the kingdom is taken from him and they determine to consume and destroy it utterly. It appears that this is an act of men who think that they will overthrow someone whom they followed initially, until they realised that he was only after his own agenda, not the good of all.
While it may be that the other kings join to overthrow him, the kingdom will be given to the saints of the most High. It I at this point that the Lord Himself will intervene and bring the rule of men to an end. Daniel was still troubled by what he heard and laid it up in his heart.
Are we looking for the Lord to reveal Himself to us? 

Memory Verse 'And the kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the most High, whose kingdom is an everlasting kingdom, and all dominions shall serve and obey him', Dan. 7. 27
September 16.	Daniel 8. 1-14.
The Second Vision of Daniel.
We now come to the third year of Belshazzar and Daniel has a second vision where he is in Shushan, the palace by the river Ulai. This is the only mention of Shushan before the time of the restoration in the days of Nehemiah. It is the place which the kings of Persian made into their centre although it was clearly used by Belshazzar before that time.
Daniel sees a ram with two horns but the second horn becomes higher than the first. This is a representation of the kingdom of the Medes and Persians. It was Darius the Mede who took Babylon, but the notable kings would be the Persian kings from Cyrus who came after Darius. The ram moved towards the west, the north and the south. The order is accurate in that the Medes and Persian had come west into Babylon before they moved towards the north or south. There was no power at the time that could withstand them or that could save others out of their hands. They could do exactly as they chose without any opposition.
As Daniel was thinking about the ram, he saw a he goat come from the west with a horn between his eyes. He travelled with such speed that his feet did not touch the ground. When the goat sees the ram, he runs in all his fury and power and strikes him in such a way that he breaks the two horns of the ram and leaves him without any strength to defend himself. Once he has done this, the goat proceeds to throw the ram to the ground and stamp on him. His power is such that no one could save the ram from the goat. The goat continues to increase until he is strong, but at this time the great horn is broken and four horns grow up in its place.
If the ram was a picture of the Medes and Persians, the goat is equally clearly a picture of the kingdom of Alexander the Great. This is a kingdom which is notable for the speed with which Alexander conquered the lands in front of him. He was only just past his thirtieth year when he died, but he arranged to divide his kingdom between four generals. Each was given a portion of the lands which Alexander had conquered and the allocation was done by the geographic location, exactly as Daniel describes with the four horns that go in each direction of the compass.
We are not given any details of the kingdom after this except for the fact that a little horn rises from one of the four. He is marked by a greatness and arrogance that means he will go as far as to defy the host of heaven. He exerts his authority towards the east, the south and the land of Israel. The final act of defiance is against the Lord Himself, when he orders that the daily sacrifice should cease an the place where the Lord had set His name would be thrown down. The reason for this is that the people are guilty of transgression which must be judged. He refuses the truth and appears to do as he pleases and prosper in what he does. As we read this, we can see the parallels again with the Man of Sin and we can understand why the Lord warns that, if it were possible, even the elect would be deceived.  This is the character of the days of which our Lord warns when He speaks to His disciples.
Daniel hears two saints speaking to each other. One asks how long this will be allowed and the second answers that there would be two thousand three hundred days until the Lord  completes the work of cleansing. He is still in complete control, even in earth's darkest hour.
Are we living in obedience to God?

Memory Verse 'And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed', Dan. 8. 14
September 17.	Daniel 8. 15-27
The Interpretation of the Vision.
Daniel tells us now that he had seen the vision and was looking for the meaning when he saw what looked like a man standing in front of him. As he looks, he hears a voice that tells Gabriel to make him understand the vision. This is the first of four references to Gabriel. He is seen by Daniel on two occasions and he appears separately to each of Zechariah and Mary on one occasion as recorded by Luke.
As Gabriel approaches Daniel, Daniel is afraid and falls on his face. It is clear that, while Gabriel had the appearance of a man, Daniel was fully aware that he was not another man. He is the messenger of God. We cannot tell whether it is always him when an angel appears without being given a name, but the fact that he is named shows that he has a special work in respect of passing messages to the saints of God on the earth. Gabriel tells Daniel that the vision relates to the time of the end. It is not something which will have an immediate fulfilment although it does include the next kingdoms to arise after the one in which Daniel was living. The emphasis of the vision is on the little horn, which looks forward to the time when the transgressors have been allowed to reach the climax of their rebellion against the Lord. This suggests the principle that Paul states directly in his last epistle when he warns Timothy that 'evil men and seducers shall wax worse and worse, deceiving and being deceived'. It is interesting to see the way in which men who rebel against God open themselves to being deceived. We can see this today as we are often left to wonder how men could deny what seems obvious to the believer.
The character of the king in that day will be the final expression of this rebellion. He will be fierce and he will show remarkable intellect. Sadly, he uses his powers to promote evil not good. Gabriel is careful to point out that his power will be notable but only because he has the support of the devil. He does not have all the power that he displays from his own resources. Sadly again, he uses this power for destruction. He will demonstrate power that makes men marvel. Once again, John tells us more in Revelation when he tells us that all whose names are not in the book of life will be amazed and follow him. The focus of his work will be to destroy the mighty and holy people. As far as the world is concerned, the nation of Israel has always stood as in defiance of the best that men can do. When this man arises, they will see the opportunity to accomplish what has been impossible before this time. It is interesting to read that he destroys many by peace. This is reflected in the book of Revelation chapter 6 when the first seal is opened and a man comes on a white horse. He will bring men under his power by the profession of peace. What will become apparent is that he only offers peace on his terms. We can see this today when we read of those who are vilified because they stand for the truth even if they do not harm any.
The man falls because he stands up against the Lord Himself. For all his power, he cannot stand against the Lord so he is broken without the need to lay a hand on him. It is the word of the Lord that silences him. 
The final word for Daniel is to shut up the vision because it is for the future. He is left faint and sick, but he then rises up to fulfil his duties to the king. No one else could understand.
Are we careful to seek the mind of the Lord in all that He reveals to us?

Memory Verse 'And I heard a man's voice between the banks of Ulai, which called, and said, Gabriel, make this man to understand the vision', Dan. 8. 16  
September 18.	Daniel 9. 1-3.
The Approach of Daniel.
We now come to the reign of Darius, the Mede. It may be that Daniel has been in a place of authority in the kingdom of Nebuchadnezzar, but he has not forgotten the promises of the Lord. He remembers the prophecy of Jeremiah which foretold that there would be seventy years of captivity and he calculates that this has now come to an end. He prays on the basis that the Lord must fulfil His promise. This is important. John tells us that we have the promise that we will receive what we ask if it is in accord with the will of God. The Lord Himself tells us through His disciples that we can ask in His Name and the Father will give it. Both of these statements are expressions of the same principle which is the basic truth of prayer. We must ask in line with the mind of God. This means that we must ask according to His Word. While there may be circumstances when the word of God does not give us a direct answer to the mind of God, there will never be a circumstance when the mind of God goes against the word of God. He has not revealed things to us as a guide which He may set aside to do something different. He has given them to tell us what He wants and what to expect from Him. Daniel has not prayed in this way before because he knew that there was no value in asking for something if the Lord has already said that He would not give it. As soon as the time comes, Daniel begins to pray. 
When Daniel decides that the time is right to pray, he then ensures that he comes in a right spirit before the Lord. It is essential that we do not ask the Lord for something that is contrary to His word, but this does not mean that we can ask without thought.
The first action of Daniel is to set his face to the Lord God. He recognises that he must not allow any distraction to his prayer. In this respect, there may not be a good time to pray, but we ought to make the time to come into the presence of the Lord when we are able to withstand things which might distract. This could mean ensuring that we choose times when we will not have other calls on our attention. It may also mean setting aside a time when we are mentally in a state which means that our minds will not be overly prone to wander . The Lord must have our undivided attention when we pray.
The character of Daniel's prayer is seen in the expressions that he uses. Seek carries the idea of striving to achieve an end. It is not an easy path, but he will not be turned aside. While the word for prayer is a common word, it carries an idea of a hymn, so it may suggest that faith will raise a song even when we are asking for something difficult. The thought of supplication is an earnest prayer. It shows that this is something to which Daniel has given his whole being. We can readily see a picture being painted of a man who is determined to obtain an answer to his question. Daniel knows that he is in the mind of the Lord, so he is not going to be turned away. This is emphasised by the fact that his prayer is accompanied by fasting, sackcloth and ashes. The fasting tells us that Daniel is prepared to set aside his own comforts until he receives the answer that he wants from the Lord. The fact that he accompanies this with sackcloth and ashes tells us that he is not afraid that others might know that he is praying or for what he is praying. This is especially notable in the light of the events described in chapter 6. He would face a den of lions before he sets aside the word of God.
On what basis do we bring our petitions before our Father?

Memory Verse 'And I set my face unto the Lord God, to seek by prayer and supplications, with fasting, and sackcloth, and ashes', Dan. 9. 3
September 19.	Daniel 9. 4-19.
The Prayer of Daniel.
Daniel starts his prayer with a recognition that God is merciful. He will maintain His covenant in every situation. This is the foundation of Daniel's plea. Without this assurance, there would be no benefit in praying because his own words would tell him that there was no hope. While he pleads the covenant character of God, he acknowledges that men have a responsibility to maintain their standing in His sight.
He moves quickly into a confession of guilt. It is notable that he does not point the finger at others, he includes himself in the confession. We may think that he would be justified in thinking that he is not included, but this is not the mind of the Lord. This was the mistake of the Pharisees in the time of the Lord. It is a mistake which we often make. It is easy for us to look at what others do and think that they deserve the judgement of God yet fail to recognise that we are no better than they in the sight of God. Daniel recognises that there is nothing in the actions of the nation to commend them to God. He uses words that cover every form of sin and highlights the fact that this is compounded by a refusal to listen when the Lord warns. They have not simply sinned, this could bring judgement, but the mercy of the Lord is seen in the way in which He sends prophets to warn the people. The bigger issue is that they have chosen to ignore the warnings which the Lord sent to try to turn the people so that He did not need to judge them. As Daniel considers this, he recognises that the messages have been sent to everyone in the land. Kings and princes have been warned and they should have executed judgement against those who were guilty of rebelling against the Lord. The fathers have sinned, leaving an example for a subsequent generation which was contrary to the ways of the Lord. The Lord then reached out to all the people. He left them without excuse. They could not say that their rulers had failed, that no one told them. They have been content to follow the path of rebellion even when the Lord exposed their sin.
As Daniel considers all that has happened, he acknowledges that the Lord is righteous. Any shame that has come on the nation is only what they have merited by their actions. It is the fulfilment of what the Lord had indicated would come when He gave the law to Moses. Once again, Daniel includes himself in the condemnation. This is the basis of a prayer that will touch the heart of God. There is no pride in Daniel's words. He is entirely dependant on the mercy of the Lord. He does not mention seventy years of faithful testimony in Babylon, this is of no consequence in terms of acceptance with God.
Daniel comes to the plea for mercy and bases it on the fact that the honour of the Lord's name is at stake. It is the place of His sanctuary which has been made desolate, so it is His honour which is in danger of being undermined. The only plea that Daniel can bring are the great mercies of the Lord. It is notable again that Daniel includes the people in his plea. As far as we know, there is no one else who joins with Daniel at this time. The fact that there are those who are ready to go up with Sheshbazzar, Zerubbabel and Joshua suggests that there may have been others, but we are not given details of who was actively seeking the restoration and who was simply joining themselves to the company when the opportunity arose. Certainly Ezra and Nehemiah were similar in character, but they were both several years later.
Do we lay hold on the mercy of God even when we fail?

Memory Verse 'To the Lord our God belong mercies and forgivenesses, though we have rebelled against him', Dan. 9. 9
September 20.	Daniel 9. 20-27.
The Appointed Times.
While Daniel is speaking, praying, confessing sin and presenting his supplication, Gabriel comes to answer his prayer at the time of the evening sacrifice. As Daniel sees him coming, he recognises that he has been sent to fly quickly. The interest of the Lord in the prayer of Daniel is such that He wants Daniel to have a quick answer. This is not always true. There are times when we may need to wait for the answer for a variety of reasons as Daniel will learn later. We are not told how long Daniel had prayed, but Gabriel assures him that he was sent out as soon as Daniel started to pray. He has been sent to help Daniel understand what will come to pass. Daniel has learned that the captivity will last for seventy years. The time appears to have expired and there is still no sign of a change in their circumstances. In addition, Daniel does not have any details as exactly what will take place. He knows that the Lord will fulfil His Word. He recognises that the Lord will move according to His own purpose. He has also recognised that, while the Lord has given a promise, He still expects His people to be exercised about it. There are many instances when we have a promise from the Lord, but He wants to hear us claim the promise in prayer as we plead for Him to work. The fact that we know that the Lord is sovereign does not mean that we should not pray,  We cannot understand how our prayers affect the outcome although we must be careful not to ask for things which are contrary to the mind of the Lord.
Gabriel outlines seventy weeks which have been determined for the city and the nation until the purpose of God is brought to its fulfilment. In this time, the transgression and sin of the people will be allowed to reach its peak and reconciliation will be made so that the Lord can establish a kingdom based on everlasting righteousness. The language is clear, the Lord will not compromise His character in order to fulfil His purpose.
The seventy weeks are divided into three periods. The first period is seven weeks during which time the street and the wall will be built in a time of trouble. This is followed by sixty-two weeks at the end of which the Messiah will be cut off. This gives us a clear mark in time and it is relatively easy to identify that sixty-nine periods of seven years were fulfilled from the time that Artaxerxes gave the commandment to rebuild the city in the time of Nehemiah until the time when our Lord was crucified. The difficulties arise with the final week. It is impossible to delineate a seven year period that immediately follows the crucifixion. Comparison with the book or Revelation and the details that Paul gives in 2 Thessalonians chapter 2 suggests that the final week was still future as both Paul and John wrote. Paul further indicates that it will only be fulfilled after a falling away or catching away, which he implies is linked with the church being taken to be with Christ. 
The last week is marked by a covenant for the week with the prince of that day which he sets aside in the middle of that time when he stops the sacrifices from being fulfilled and he desecrates the temple precinct until the fulfilment of the time that the Lord has decreed. It is easy again to compare the warnings of the Lord about the abomination of desolation that Daniel describes later and the need to flee with the events described here and in Revelation chapter 11. As such, we should expect to see evil increasing although we should not be content to accept it in our circumstances.
Are we ready to seek the Lord with a full heart?

Memory Verse 'At the beginning of thy supplications the commandment came forth, and I am come to shew thee; for thou art greatly beloved: therefore understand the matter, and consider the vision', Dan. 9. 23
September 21.	Daniel 10. 1-8.
The Vision of Daniel.
This chapter starts with a description of the circumstances that surrounded the vision which he is about to describe. This is a vision which is going to take the remainder of the book to detail, but he wants us to understand the background. Although this does not directly affect the vision, it does emphasise the fact that this is something that Daniel understood to be of great import. As such, it is something which we ought to consider and appreciate in detail.
The vision came in the third year of Cyrus. It is interesting that he adds that the vision is true although the time is long. He is addressing concerns that some might express when the details which he will describe are not fulfilled immediately. In fact, as we read to the end, there are details which have not been fulfilled to this day. Many believers will suggest that this is fulfilled in a spiritual sense and there is no literal fulfilment. The Spirit of God wants us to understand that the purpose of God has been established and it will not be stopped or diverted because of any actions of men. The Lord sends an angel to explain the vision even if the messenger is some time in coming.
The effect of the vision is such that Daniel mourns for a full three weeks while he waits for an explanation. In that time, he did not eat anything more than the basic essentials and he took no thought to his appearance. He was so preoccupied with what the Lord had said to him that he set aside every other detail of life. It is easy to overlook the significance of this. The fact that he includes his Babylonian name, Belteshazzar, suggests that he still stands in the court of the king as well as the fact that this vision reaches beyond the confines of the nation. As such, we are faced with a vision which surpasses others in its scope.
Finally, in the twenty-fourth day of the fist month, Daniel sees a man who comes to explain the vision. The description of the man is similar to the description of John when he sees the Son of Man at the start of the book of Revelation, although the later verses indicate that he is only an angel.
Daniel sees a man who was clothed in linen with a belt of fine gold, a body like beryl, a face like lightning and eyes like lamps of fire. His arms and feet were like polished brass. It is a image which is designed to strike awe and wonder into any who see it. It is impossible for us to appreciate the immensity of what Daniel saw although we can begin to grasp it as we read of the effect that it had, not only on Daniel, but on those around. This was for him alone so the Lord ensures that any who were in the vicinity flee for their lives. Here is the double aspect of the fear of the Lord. For the unbeliever, the fear of the Lord is something which leads to such a dread of what may come that they flee into a place of hiding. John captures this idea particularly when he tells us about the kings of the earth and the great men calling for the rocks to hide them from the day of wrath of the Lamb. The details of the vision are going to take us up to that time, so it is little wonder that the Lord ensures that this is prefigured.
In contrast to the fear that causes men to flee, Daniel shows a reverence which means that he has no strength to stand. His recognition of the  glory of the Lord and the effect that it should have on him means that he sees his own weakness and corruption in the sight of God.
Are we living in the light of the glory of God in the face of Jesus Christ?

Memory Verse 'Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz', Dan. 10. 5
September 22.	Daniel 10. 9-15.
The Words of the Man.
Despite his physical weakness, Daniel still hears what the man says to him. He was in a deep sleep with his face towards the ground as the man spoke. This was his reaction to the sight of such a glorious person. It is a vision which compares with the vision of Isaiah when he saw the Lord in the temple high and lifted up. There is a clear and simple lesson for us on the surface here: the glory of the Lord is the same whether it is in the place where He has chosen to set His glory or in a foreign land where idolatry is the order of the day. It is a message that we need to take to heart. We do not need the ornate structures that appeal to the eye, we need to know the Lord in the midst of His people. This will only happen when He is enthroned in the heart of the saints who make up the company.
The man reaches out to touch Daniel and raise him to his hands and knees. This tells how the vision affected Daniel. He could not even lift himself to his hands and knees because he was so touched with awe. These words should challenge us. If we are truly coming into the presence of the Lord, what effect does it have on us. There are many examples of how the  saints have been affected by this. Daniel and John fall down like dead men, Isaiah sees the corruption of his heart and lips, Asaph understands the folly of men's thinking, Mary learns the secrets of the Lord's heart. This is what we should desire as we come to the Lord.
The man tells Daniel to heed and understand what the man has to say. He must stand upright because the man has come to reveal the things of God to him. Here is the wonder of our acceptance in the sight of God. The work of Christ means that those who ought to fear in the presence of His holiness are able to stand with dignity because He transforms us into sons of God. The fact that Daniel trembles as he stands is not inconsistent with this. It is a true appreciation of the enormity of the privilege that he receives here. The call to stand is an evidence of the responsibility that the Lord gives to Daniel here. He is to be the man through whom the Lord will reveal His ways for this world. The Lord gives him a detailed description of the way in which history will unfold in the purpose of God. The truth of this has been hidden for many centuries, mainly because the events described here appeared to be impossible in light of what happened after the first coming of Christ. We ought to look at these passages with renewed confidence as we can see the way in which the Lord moves to fulfil His purpose. Things that appeared impossible for over eighteen centuries are now distinctly possible even if the ways in which men try to achieve them are at fault.
The man assures Daniel that he was sent as soon as Daniel started to pray but that he faced opposition from the prince of Persia for twenty-one days and that he required the assistance of Michael the archangel to overcome. This gives an insight into the true battles which are taking place in the world. Paul speaks of rulers of the darkness of this world. This may be the clearest picture we have of this conflict. 
The man has come now to explain what will happen in days that lie well ahead of the time of Daniel. At the end of the vision, Daniel is told to seal the book because it is not for his own time. As Daniel appreciates the import of these words, he is left dumb, there is nothing that he can say in view of this.
Do we realise the privilege and  the responsibility that is ours?

Memory Verse 'Then said he unto me, Fear not, Daniel: for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words', Dan. 10. 12
September 23.	Daniel 10. 16-21.
The Revelation for Daniel.
When Daniel is struck dumb, someone who appears like one of the sons of God comes to touch his lips. There is a clear parallel with the vision of Isaiah where a seraph touched the lips of Isaiah with a live coal from the altar. As the men touches Daniel, he is able to speak again and he tells him how the vision has left him troubled and full of sorrow. While we are not told the details of the vision, it is clear that Daniel understood something of the import. The Holy Spirit is setting the background so that, when we come to the explanation we are expecting something of major importance as well as something that should affect us.
Daniel recognises the wonder of what is happening. He asks how someone like this angelic messenger could possibly speak with a man like Daniel. As we read this, it should make us appreciate the wonder of fellowship that we can enjoy with the Father and Son. It is easy for us to become so used to our privilege that we forget exactly what is involved in access to Divine Persons. It is something that we ought never to take for granted, even if we come with a boldness that lays hold on the assurance that our God is personally interested in us.
The angel is quick to reassure Daniel. The language that he uses is remarkable and yet it is language which the New Testament would teach applies to us as we stand in Christ. He starts by calling Daniel a man who is greatly beloved. This is a title that is unique to Daniel  in the Old Testament although the references to Abraham as the friend of God and David as a man after God's heart would suggest a similar standing. It is a description which comes as a result of the grace of God and the faith of the man. In the New Testament, we are viewed as accepted in the Beloved and this emphasises the source of acceptance for any.
The next words are fear not, peace and be strong. These address the state of Daniel. He is afraid of what he will hear, but he has no reason for fear. He is troubled about his vision, but there is an assurance of peace for the faithful. He feels his weakness, something which will be true of the faithful in the interpretation of the vision, but they, like him, will receive strength from the Lord for the trials that they face. As always with the Lord, when there is a call, there is provision. If He tells Daniel to be strong, He gives strength to him.
The man moves on to tell Daniel why he has come. He has been engaged in conflict with the prince of Persia. When the prince of Persian fails, the prince of Greece will follow. This is the confirmation of the events that are about to take place as far as the world powers are concerned.  The angelic powers of heaven are working behind the scenes to accomplish the purpose of God. The hosts of darkness are working in opposition to God. It is something which we do not see, it is something which the world in general would not acknowledge. Sadly, there are many believers who fail to appreciate the hand of God at work. This is why Paul tells us that we ought to pray for those in authority. Our prayers are far more effective than the schemes of men as long as we pray in faith, seeking the mind of God.
Daniel is about to receive a revelation of the dealings of God which is unknown even to the angelic hosts. The only other angel to have an understanding of these things is Michael, the prince of Israel and the archangel.
How long are we ready to wait for our prayers to be answered? 

Memory Verse 'But I will shew thee that which is noted in the scripture of truth: and there is none that holdeth with me in these things, but Michael your prince', Dan. 10. 21
September 24.	Daniel 11. 1-14.
The Kings of Persia and Greece
The messenger continues with the fact that he had stood to strengthen Darius the Mede at the time when Belshazzar was overthrown. This is something that Daniel would not have known although it is a better explanation of how the defences of Babylon were breached than the usual ones because they all depend on guards failing to notice events that ought to have raised concerns. 
As far as the immediate future is concerned, there will be a further three kings of Persia before a fourth king rises who exceeds the previous kings in his riches. The details mean that it is relatively easy to check the fulfilment of the prophecies. History indicates that it was Xerxes, the fourth king after Cyrus, who led the first full onslaught against Greece although there had been fighting in the days of his predecessor, Darius. This clearly shows the inspiration of Scripture in that Daniel is able to predict what is going to happen around eighty years before the events take place. The details that Daniel gives here are fulfilled in the accounts that history records. This is the test that the Lord gave for a true prophet of God.
The wars continue for some fifty years until the time of Alexander the Great because, while the Persian empire was great and powerful, it was not able to complete the overthrow that it desired. Once again, we know from the details here that this was more to do with the hand of the Lord at work behind the scenes than with the military prowess of the armies. It is notable that the language here indicates the pride of the Persian king and there is no doubt that this is a significant factor in the demise of the empire. If he had been content to remain as ruler over the region that he had, history may have been changed. Nebuchadnezzar learned the lesson and was restored, but the kings of Persia continued in their pride and it led to their downfall.
The same principle is seen in Alexander. He rises for a short time, about seven years, and conquers a vast area of land, but his successors quickly lose the benefit of all that he gained in those years. Daniel records this here as he correctly identifies that there would be four men to share the empire and that they would not continue in a significant way. This was true because the four generals who assumed control were involved in years of fighting and, while the brother then the son of Alexander succeeded him in name, they had no power and both of these were killed by those who undermined their authority.
Daniel describes in detail the events that took place as the generals who assumed control in the southern and northern parts respectively fought with each other. There was a mixture of battles and agreements including one between the daughter of the south and the ruler of the north. When this is broken, a descendant comes to take captives from the north and bring them into Egypt. This will incur the wrath of the king who will return at a later time. It is sad to see how an empire which could so easily have been the greatest empire in history, one which had claimed many great victories, was reduced to turmoil and unrest because of men who were not content to accept their portion without trying to extend their power.
Do we recognise that godliness with contentment is great gain?

Memory Verse 'And now will I shew thee the truth. Behold, there shall stand up yet three kings in Persia; and the fourth shall be far richer than they all: and by his strength through his riches he shall stir up all against the realm of Grecia', Dan. 11. 2
September 25.	Daniel 11. 15-28.
The King of the North.
These verses describe three kings who are associated with the north. The later verses of this section and the verses that close the chapter link the last of these three with the man of sin, the first beast of Revelation and the prince of whom Daniel has already heard. The kings are three vastly different men although they dominate the scene while they are in power.
The first king is a man of great power who comes against the south and takes it because it has no power to withstand the onslaught. He will have the power to do as he pleases in the confidence that there is no power that can defy him. He will come into the glorious land and will consume it because it has no strength to stand against his power. He will come in the full might of his strength to take the land. The mention of the upright ones may suggest that he is marked by an openness because he exerts power that others cannot answer. He takes and defiles a woman whom he appears to want as his wife, but she does not stand with him or support him. Finally, he sets out to take many of the islands of the Gentiles as his possession. Until someone stands as a prince and turns the reproach which he has laid on others to return on his own head. Finally, he is left to return back to his own place but, as he attempts to do this, he falls and disappears from the scene. There is every reason to note again that a men who exerts great power over a wide area finds that he goes too far and falls. It is particularly notable that such a man disappears from view completely in a way that goes completely against what might be expected. Men would expect that such a man as this would be lost in battle, not disappear from view.
The second king is a man who exerts no power at all. He simply tries to take advantage of the power of his predecessor to make demands of others which he cannot sustain so he falls in a quiet way without anything to note for his honour.
Finally, the third king rises up  in his place. He is noted as contemptible to such an extent that they do not think to give honour to him. He does not make war, but comes in peace and uses flattery and deceit to obtain what no one would give him under other circumstances. This is an exact reflection of the description of the first horseman in Revelation chapter 6. It is also something which is easy to conceive in present day democracies where people are so disillusioned by the politicians that they will choose anyone who sounds plausible even if they offer no substance. If he obtains power by deception, he extends his rule in a similar way as far as he is able. It is likely that the reference to his peaceable entrance into the fattest places of the province is an indication of the covenant which he makes with the nation. While they are taken in, the Lord makes clear that his only intention is to prosper his own standing. This leads to conflict with the king of the south, who comes against him. This is reflected again in the second seal of Revelation chapter 6. He overcomes the king and they come together to a negotiating table that is characterised by lies because both are only interested in gaining their own designs at any expense and truth is no consideration. 
The result of this is that the man returns with great riches, but he will now set out to end the covenant which he has made.  He will ensure that his standing is enhanced so that he can achieve his objective.
Are we ready to trust God in every circumstance?

Memory Verse 'Then shall he return into his land with great riches; and his heart shall be against the holy covenant; and he shall do exploits, and return to his own land', Dan. 11. 28
September 26.	Daniel 11. 29-37.
The Return of the King.
The king returns at the appointed time and makes advances against the south, but it is not a repetition of what has happened before. He faces opposition from the ships of Chittim, a name that may refer to Cyprus or to the Mediterranean islands in general. This leads him to become angry and to break the covenant which he made with the people. We are not told, but it is likely that he at least suspects Israel of arousing the hostility and thereby breaking the covenant. This gives him reason, in his mind at least, to lead an assault against them. In the course of this, he will pollute the sanctuary and take away the daily offerings which had been permitted as part of the covenant. As a result, the nation is divided into two parts. On one hand, there are those who were open to his flattery because they think that he will give them the inheritance that they desired. On the other, there are those who are true to the Lord who will not be deceived by his flattery. The second group will be strong and do miracles to demonstrate the power of the Lord. There will be many who learn from them, no doubt giving rise to the multitude hat cannot be numbered in Revelation chapter 7. Despite this, there will still be many who die by a variety of means as the time of the Great Tribulation unfolds. There will be some who take pity and help those who fall as well as many who try to deceive them with flattery. As we read this, we do well to recognise that this is true for us today. We may not see the full extremities of evil, but the character of men is the same. They will use flattery to deceive so that we do not follow the Lord fully. We need to be alert to the wiles of the enemy as he will drain our strength if we heed his deceit.
Even some of those who do understand the word of God will fall at this time in a way that puts them to the test so that their sin is purged and they are fitted for their place in the end. This is the idea that the Hebrew writer takes up when he speaks about sufferings and reminds us that these are an evidence that we are sons of God, that He is treating us as His children. He is always carefully meting out any suffering with a view to refining us so that we bring Him glory. It is never with any desire to bring us harm. We always need to keep the last words of verse 35 in mind: 'It is yet for a time appointed'. We cannot assess the true meaning of what the Lord is doing in the light of current circumstances. This is a deception of the devil in order to undermine our faith,. We must rest in the assurance that God will do exactly what He purposes and that it will be best for those who wait on Him to finish. 
Daniel now brings us a description of the character of the king in these days. It is the same as Paul tells the Thessalonian believers who thought that they were living in the day of the Lord because they were suffering and some of them were dying. This man is one who thinks that he can do exactly as he pleases. He sets himself up in a way that defies any power to try to stop him. While he has been allowed to go further than any before him, he is guilty of the same folly. He refuses the lesson of history. Like so many, he sees what has happened to others before him and he thinks that he will avoid their mistakes. He refuses to accept that they all made one fundamental mistake: they chose to ignore or even to defy the living God. For some time, he appears to prosper because the time has been determined and the Lord will not be hurried. He wants to ensure that the full import is clear to all men.
Do we trust in the Lord for every thing that we need?

Memory Verse 'And some of them of understanding shall fall, to try them, and to purge, and to make them white, even to the time of the end: because it is yet for a time appointed', Dan. 11. 35
September 27.	Daniel 11. 38 – 12. 3.
The Last days.
The full extent of the defiance of the final king is seen when Daniel tells us that the only god that he recognises is the god of forces. This is easy to see in the present day when men have no thought for anything except what they devise. This is where every aspect of society is leading in its outlook. There is the idea that men can achieve anything and that money will buy whatever they need to reach their goal. He no longer relies on strength or even wisdom, but rather he sets out to raise up those whom he can honour and establish for his own gain. 
While this king may appear to be establishing a secure base, others have other ideas so the kings of the south and the north come up against him. The south  pushes, suggesting that he relies on the size and strength of his army. The north comes with speed. Both bring a large army to bear on the one who has exalted himself in such a defiant way. While the earlier verses have emphasised his defiance of God, it is clear that this defiance has been directed at any who might think to stand in his way. As such, it should be no surprise that he finds two kings who are prepared to come up against him. He has acted in a way that arouses enmity and hostility.
The king appears to take a lead in the overthrow of this man as he comes like a flood that overflows into the countries, taking almost all in his path as far as Egypt. Only Edom, Moab and the chief of Ammon are able to escape. He takes control of the treasures of Egypt and Libya, yet he is brought to a stop as news comes of trouble from the north and the east. It may be that the news from the east is linked with the sixth angel of Revelation chapter 16, who causes the river Euphrates to dry  up when he pours out his bowl of wrath. The king sets himself up in the holy mountain between the two seas but he comes to his end with no one to help. It is not clear whether this is an indication that the king of the north succeeds in overthrowing the other king before he falls or whether it is the first king who falls in this way, what is clear is that all of the kings come to their end because Michael intervenes and a time of great trouble is followed by a time of great deliverance. Daniel once again gives us an insight into the unseen powers that are moving behind the scenes to accomplish the purpose of God. John describes the events from the perspective of heaven and also in terms of what men see, but Daniel gives us the double assurance that comes from the reality that God is in control. The first aspect is that it does not matter what men do, the Lord will send His angel to intervene at the set time and all of men's efforts will come to nothing. The second aspect is that the Lord has His eye on every one of His people. It may be that there is an unprecedented time of trouble, it is of no consequence for the people of God, their names are written in His book, so He will preserve them.
Daniel now records the certainty of resurrection. We need to come to the end of the New Testament to learn that there is actually one thousand years that separate the resurrection of those who come to everlasting life and of those who are sentenced to everlasting contempt. Those who are wise, in the context probably those who heed the warnings of the prophecy, will shine brightly. Those who turn many to righteousness would be the same company. The root of their conduct is that they listen, but then they act on what they hear so they warn others.
Are we living for today or for eternity? 

Memory Verse 'And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever', Dan. 12. 3
September 28	Daniel 12. 4-13.
Conclusion.
The man now tells Daniel to shut up the words and seal the book until the time comes for the fulfilment of the prophecies. Many will run about and knowledge will increase, but the word must be fulfilled. It does not matter how men may think to escape, they cannot.
As Daniel looks, he sees two more men, one on either side of the river. One of them asks the man who has explained these details to Daniel how long it will be before the prophecies are fulfilled. It is important to note the precision of the question. He does not ask how long it is until the end of time. There are many who teach that Daniel is taking us to the end of time, but this is not the case. What he does here is to show us the events that must take place before the Lord returns to take His kingdom.
The man in linen holds up his hands and answers that  there will be a time, times and half a time. This is the same period as John hears in the pronouncement that is made regarding the time that is given to the devil when he is thrown out of heaven as recorded by John in Revelation chapter 12. the description of the events that are associated with that time show that they are the same. John describes the time in three ways in chapter 11-13. When he is writing about the witnesses and their defiance of the beast, it is measured in days, showing us that the Lord notes every day that His people suffer. When the devil is in view, he only records it as times or years to emphasise that the power of the devil is limited. When it comes to the beast, it is measured in months because this is the measure that the world would use for such a period. 
The period is marked here as the time when the power of the holy people is scattered. This reminds us that the nation must come to the end of its own resources so that it learns to trust in the Lord. It brings a challenge to our hearts as to whether we are trusting in our own abilities or in the power of the Lord to accomplish anything that will be for His glory. It does not matter whether we think of salvation or service, nothing will be achieved if we are using our resources. We need the Lord to work.
Daniel does not understand what is meant by this, so he reiterates the question. He is told that he must go his way because the words are sealed and closed until the time comes for their fulfilment. While we may read them with increased understanding in the light of the New Testament teaching, the principle still applies to us today in a specific way. We cannot  interpret events that we see around us in the light of what is still future. The Scripture sets out some clear guidelines as to what will mark the beginning of this time. While we may speculate, we may see the evidence of the character of such days, what Paul tells the Thessalonians indicates that one of the events that must take place before the time of the end is that the Lord will take us to be with Him in heaven. As such, we will never be able to definitively say that the events are bing fulfilled. The two classes of men will be seen in their true colours. Many will show their wisdom as they repent and are purified, but others will continue in their wickedness. The most notable event is that the abomination will be set up an there will be one thousand three hundred and ninety days. This is thirty days longer than the witness of the two men in Revelation chapter 11 and may indicate that their death will usher in thirty days of turmoil which will end as the Lord returns.
Do we judge by faith or by sight?

Memory Verse 'Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days', Dan. 12. 12
September 29.	Hosea 1. 1-11.
The Wife Taken.
Hosea, the first of the so-called minor prophets, is the contemporary of Isaiah, the first of  the major prophets. Both prophets have names to indicate that their subject is the salvation of the Lord. The first action that Hosea has to take, however, is in direct contrast with Isaiah. The Lord tells him to take a wife who is a harlot with children from her immorality. He is told the reason is that this will reflect the character of the nation of Israel to whom he is sent. It reminds us that the Lord wants his servants to speak from experience. It is easy to teach what the Scripture says, but there is more force to the words when the people can see that the teaching comes from personal experience. If Hosea is going to present a God Who wants to save His people despite their unfaithfulness to Him, he must learn what it is to have an unfaithful wife who is prepared to turn away. He must also learn to demonstrate the true character of the Lord's forgiveness by the way in which he treats his wife.
He obeys the Lord and takes Gomer to wife and she bears a son whom the Lord commands should be called Jezreel. This is the place where Joram, king of Israel, went to recover after his battle with Syria. The Lord sent  a prophet to anoint Jehu and Jehu killed the family of Ahab and Jezebel. The issue that the Lord raises here is that he was guilty of going beyond what the Lord intended when he killed the worshippers of Baal by deceit as well as the king of Judah and those with him. Perhaps the most serious failure of Jehu was that, despite the actions which he took against the idolatry of the house of Ahab, he continued in the sins of Jeroboam. As such, he is guilty of hypocrisy. 
Jezereel is followed by a daughter, Loruhamah or no mercy, because the Lord warns that the time for mercy has passed and the time of judgement has come for the house of  Israel. He will still have mercy on the house of Judah for the time of Hosea because He wants Israel to stand as a warning that He will not condone their actions forever.
A third child is born and named Loammi or not my people because the Lord affirms that He will not be a God to the people neither will He own them as His own.
In three action parables, the Lord has set out the plight of the nation of Israel. It is an action which still has its effect today as the tribes who joined in the rebellion of Jeroboam are not readily identified. The picture is bleak, but the Lord has not finished.
The closing verses of the chapter ring the assurance of what the Lord will accomplish. He will ensure that the nation is multiplied like the sand in fulfilment of the promise that He gave to Abraham and Jacob. He will make known to all peoples that they are His people. This will not be in a nominal way, but rather He will transform them into the sons of the living God, people who are clear demonstrations of the character of God in the world. The two nations will be joined together as one and they will come back into the land. The Lord starts and ends this promise with the assurance that it will be in the place where they were set aside. The language of the Lord makes clear that this cannot be spiritualised without compromising His character.
Are we enjoying our salvation to the full?

Memory Verse 'Yet the number of the children of Israel shall be as the sand of the sea, which cannot be measured nor numbered; and it shall come to pass, that in the place where it was said unto them, Ye are not my people, there it shall be said unto them, Ye are the sons of the living God', Hos. 1. 10
September 30.	Hosea 2. 1-13.
Restoration Planned.
The Lord continues with the details of the character of the restoration. He asks on Hosea to call on his fellow Israelites to recognise that they are the children of God and that He will have mercy on them. He adds a call for Hosea to plead with his mother because she is not the wife of the Lord. This is a reference to the prophecy of Isaiah where the Lord speaks of Judah as His wife. The significance is that Israel has chosen a path of complete rebellion. Judah has maintained a measure of conformity to the Lord and His ways even if it has been corrupted by idolatry and even set aside at times. Historically, Hosea prophesies until the time when the Lord gives this part of the nation over to the Assyrians. This is the background to the call here. While Judah still has the opportunity to repent, Israel is facing the final plea of the Lord. He sees the idolatry that has been maintained consistently from the first days when Jeroboam set himself up against Rehoboam. It has all been noted, but the Lord is now going to expose her shame. If she wants to act in this way, He will allow her to suffer the full extent of contempt as her shame is opened up for all to see. There will be no relief and no mercy for her because she has rebelled. The fact that this is linked with the judgement that comes on the house of Jehu is a reminder of the mercy that the Lord has shown. No one could have argued if the Lord had destroyed the people when they followed the idolatry of Jezebel and allowed the prophets of the Lord to be slain. Elijah stood in those days and thought that he was alone. There were  seven thousand men whom the Lord knew to be faithful, but they were probably so cowed by the rule of Ahab and Jezebel that they would not be seen publicly. Some were hidden by Obadiah and others in caves, some like Obadiah himself were secretive in their allegiance, only Elijah appears to have taken an open stand. The Lord raises up Jehu to execute judgement, but he fails to complete what the Lord wanted from him so now the Lord will judge the people because they have clung to their idolatry despite the profession of obedience in the days of Jehu. 
The response of the Lord is to allow her to continue in her deception but to expose its folly. She seeks for a way to find those whom she thought were her helpers, but the Lord closes the path so that she cannot find them. She goes back to her first husband. In the context of Israel, this would be the images that Jeroboam set up for them to worship. What she fails to understand is that it is only the Lord Who can truly deliver her and make her to prosper. This is the mistake of Jehu. They were guilty of following tradition thinking that they were following the Lord. We need to avoid this mistake because it will bring shame to the testimony if the Lord acts to expose our failure.
As the Lord describes His response, he makes clear that He began by allowing the people to enjoy the good things that He wanted for them. It is only when they refused to recognise that this was a result of His mercy and not their idolatry that he gave them over to the full consequences of their actions. The result is that they lose the benefits that the Lord gave as well as finding that the events that were the celebrations of their blessings became a time of sadness. Once again, we see the way in which we cannot judge the Lord by the ways of men. He does not act immediately, He gives opportunity to repent, but He does call every action to account. The fact that someone may escape for a time, even for their lifetime, is not an indication that there is no judgement.
Are we enjoying the Lord in every part of our life?

Memory Verse 'Say ye unto your brethren, Ammi; and to your sisters, Ruhamah', Hos. 2. 1
October 1.	Hosea 2. 14-23.
The Attracting of Israel.
The response of the Lord is to draw the nation into the wilderness so that He can speak to her apart from any distraction which would mean that she may not give Him full attention. Once He has drawn her, He will give her vineyards in the wilderness. This may not appear to be an ideal provision, but the reality is that it is the Lord Who made the land into fertile ground originally and the same Lord Who turned the fertile land into a desert because of sin. He will be as quick to turn the desert into a fertile land as soon as the people turn to Him. Sadly, the nation has chosen to use their own ingenuity in an attempt to reverse the judgement of the Lord. They will never enter into their inheritance until they are prepared to recognise that they can only receive it on the Lord's terms. They may be His people but He expects them to fulfil His desires from them. The same is true for us. We may rejoice in our calling in Christ, but we will never enjoy it as we ought until such time as we are ready to seek Him from a true heart.
The Lord names the specific place where He takes them, it is the valley of Achor. It is the place where Joshua had to judge the sin of Achan before they would be able to overthrow the city of Ai. This is a vital lesson for the people to learn. We might think that there was no real harm in the action of Achan. The demands of the Lord may appear a little harsh. They had to learn that it the little sins that lead to major failures. Almost every catastrophe in the history of the Lord's dealings with men could have been avoided if the people had seen some little failure which led to the situation. By the time the major incident occurs, it is too late to turn, the change was needed at an earlier stage, sometimes at a much earlier time. The reality is that, whenever sin is acknowledged and put away, the Lord will be ready to act in mercy and to restore His people. Men will say that the action was harsh, but faith will reply that the only right path is when the Lord is honoured by our actions.
The Lord now uses a play on words to describe the change that takes place. The people had looked on God as a lord to be respected, but they saw the idols of men in a similar light. In this way, they would not give Him the singular honour that he deserved. What the Lord does is to become a husband to them. He proves that He is the One Who can meet them in every situation that they face and can supply their needs. Instead of a relationship that depends on obedience, it becomes a relationship that depends on love. To this end, He controls all he creatures on earth and in the air to fulfil His will. The reason for Hosea's action at the start of the prophecy is now clear. The nation is like the harlot who is always unfaithful, but the Lord transforms her into a wife who is faithful to her husband. Neither the Lord nor Hosea condones the infidelity and immorality, but both show the effect of the mercy of God to transform lives so that the marriage is fulfilled in a right and just way as well as showing love and compassionate manner. 
The result of all this is that the earth brings its harvest in abundance as the judgement that was enacted in measure at Jezreel is fulfilled in completeness. The Lord will start a work that will resound throughout the earth as His mercy is manifest to the nation which saw no mercy when the time of judgement came and the rejected people are declared to be the people of God. 
What have we given up for the Lord in our hearts?

Memory Verse 'And I will betroth thee unto me for ever; yea, I will betroth thee unto me in righteousness, and in judgment, and in lovingkindness, and in mercies' Hos. 2. 19
October 2.	Hosea 3. 1-5.
The Second Woman.
The Lord now tells Hosea to love a woman who is an adulteress and is loved by her friend. The word for friend indicates that it is a man in view, so the Lord appears to be asking that Hosea should entice the woman from her an immoral relationship. The reason is stated with the request. It is a direct reflection of the conduct of the nation of Israel who have chosen to despise the love which the Lord shows to them in order to follow idols and wine. They have forsaken the living God Who has proved Himself to be faithful to them over the centuries in favour of idols which are lifeless and so utterly powerless to do anything for the people. In addition, they have been enticed by flagons of wine which would only serve to leave the people open to deception and foolishness.
Hosea pays a price for the woman and tells her that she must remain with him for many days and not engage in her immoral practices. The promise that he gives is that he will be faithful to her. This suggests clearly that the woman would be Gomer whom he had taken earlier, otherwise the force of the charge is greatly reduced. The later verses would also  lose some of their force if this were not true.
The price is fifteen pieces of silver and a homer and a half of barley. In Leviticus chapter 27 verse 4, the law set a valuation on a woman of thirty shekels. The price that Hosea pays is half of this in silver while the barley probably makes up the remaining half. The likely reason is that Hosea did not have the silver to pay. In this case, we see the extent to which he was prepared to go in order to obey the Lord. It was no light matter. He is prepared to pay the ransom price for the woman. While we are not told specifically, the remainder of the chapter and the teaching of Scripture in general suggests that the woman would be Gomer whom he had taken earlier. It appears that she had left him for another man and now he pays a full ransom in order to bring her back to himself. We can readily appreciate the arguments that could justifiably have been raised by Hosea. He might argue that she is already his. He might argue that her departure has proven that she is unfaithful and not worthy to be his wife. He is prepared to obey implicitly because he is learning a lesson that  the Lord is teaching as well as the cost to Him of fulfilling His promise to the fathers.
The message associated with this action is that the children of Israel are going to be left without a king, prince or priest for may days. Everything in which they trusted is going to be taken from them by the Lord. This is the price of sin. If we are unfaithful to our Lord, we will lose the blessings which He desires to shower upon us. We will also find that every man or object in which we put our trust will prove worthless and disappear before our eyes.
The nation will eventually recognise their folly and return to the Lord. At that time, they will recognise that the root of the issue is when they turned away from the king whom the Lord had raised up on their behalf. Once again, the arguments are easy to understand. They offered Rehoboam their allegiance for what was in reality a very small price, but he was too proud to accept their offer. He gave them every reason to turn away from him. They had to learn that it is only when we recognise the authority of the Lord and accept His demands that we can truly enjoy all that He desires for us.
Are we really looking for the Lord in a way that affects our lives? 

Memory Verse 'Afterward shall the children of Israel return, and seek the LORD their God, and David their king; and shall fear the LORD and his goodness in the latter days', Hos. 3. 5
October 3.	Hosea 4. 1-11.
The Lord's Argument.
The Lord now calls on the people to listen and to heed what He has to say to them. He has an argument with them because of the way in which they conduct themselves. There are three aspects in which He identifies shortcomings. 
The first area of failure is truth. It may be that they have not been taught. It is certainly true that the priests whom they recognise were not interested in the law of the Lord. There is a more basic issue in that the people have not taken the time to test what they have heard and to verify that it is true. While there is a need for teachers who are true to the word of God, it is the responsibility of every child of God to test what they hear against Scripture. This was the reason for the Bereans being commended. Sadly, it is evident that the Jews in the times of the Lord and His apostles had still not listened to the warning of Hosea.
The next area is in mercy. We do not know much about the character of the people in the time of Hosea, but we do know that the teachers in the days of our Lord were notable for a rigid application of what they believed to be the truth without any mercy for those who came short. It was particularly noticeable that they would make exceptions to the demands in situations which were likely to cause them personal hardship, but they were unwilling to allow exceptions for those in a genuine need. On two occasions the Lord challenges them about their refusal to accept that someone with a disease could be healed on the sabbath. A similar debate ensued on other occasions when other Scriptures would imply that mercy ought to be shown.
The third area is perhaps the most basic of all in that they do not know the Lord. This is the challenge that the Lord raises on a number of occasions both as He identifies their failure to apply principles that are seen in the Old Testament, but more particularly in the fact that He is the Son Who is fully acquainted with the Father. 
The effect of these failures is that sin reigns in the land and the Lord withholds the blessing that they desired to see. There is contention, but not for the truth.
The Lord now addresses the priests directly and exposes the way in which they have failed to teach the people. This is why the face they judgement that is coming and the priests will face a severe judgement that will destroy their families. As the Lord exposes the sin, it is apparent that the children are party to the failure of the fathers. They grew, but they became more rebellious. It appears that they expected to succeed their fathers, but they only led the people into greater paths of sin. Rather than to correct the people, they rebelled. The Lord had ensured a consistent witness to His name from the times of Ahab and Elijah. Elisha, or possibly Elijah before him, had set up schools for the prophets. These were in place by the time that Elijah was caught up into heaven, but the priests stood in opposition to the prophets. There was no reason for the people to be ignorant if they genuinely wanted to learn. Once again, the Lord pronounces a severe judgement which will come down on the people and the priest alike. The priests were guilty of systematic failure to fulfil their work. The people cannot excuse themselves because the Lord had raised up others to teach.
Are we living in the fulness of the blessing of God, or in the barrenness of sin?

Memory Verse 'My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children', Hos. 4. 6
October 4.	Hosea 4. 12-19.
The Effect of Idolatry.
The Lord now continues with a description of the folly of Israel. They are His people, they have access to His wisdom and power yet they choose to turn to a lump of wood and to rely on a staff to hold them up. They have become so obsessed with their idolatry that they have completely lost sight of what they are doing. When Jeroboam set up the golden calves, he appears to have followed the example of Aaron in the wilderness and set up an image to represent the Lord their God. What he did was to set them on a path of idolatry that would lead them to worship the calves as gods, then to worship the images of Baal. In place of two images, the people have moved to sacrifice in every place that could be imagined. It appears that some chose to do this openly while others acted in secret.
The first result of the idolatry of the people is that the daughters are marked by immorality. There is a clear connection between these because both actions are evidence of infidelity. If the men can forsake their God and turn to follow idols, then they have no moral right to ask that the women should remain faithful to them. We see a similar principle in many places today. Men have turned away from the fear of God and it has led to immorality on a scale which could never have been conceived a generation previously. There is every reason to think that this will only escalate however this does not mean that the Lord will not work.
The Lord warns the men that He will not intervene on their behalf when their daughters and their spouses are guilty of such actions. They are only following the example of the men. Sadly, they are not directly impacted by their infidelity, but they are when their wives and daughters follow this path. We need to appreciate the need for obedience to the Lord at all times, not simply when disobedience affects us in a personal way. The world will not see beyond the immediate impact on themselves, but we ought to set an example that shows true faithfulness to the Lord because it is what He asks from us without any other conditions.
The Lord warns Judah to take note and to avoid following the path of Israel. He also warns that He does not want to hear any false professions from the people. The reference to Gilgal reminds us of the place where the people entered into the land and were circumcised for the first time since they had left Egypt. It symbolises putting away the flesh, but the Lord is not deceived by an outward action where the heart is not involved. Bethaven is the place where Jonathan overcame the Philistine garrison and brought about a great victory. The Lord hears the profession of the people as they say that He lives, but He knows that they are not interested in giving Him any place in their lives. The words are empty. They are more ready to serve the idols than to seek the Lord.
The Lord looks and sees a nation that is falling back, it will neither help itself nor yield to the help that is available. The Lord wants to feed them and to provide for them but they will not listen. They have separated themselves to their idols in such a way that the Lord can only give them over to their idolatry. They have nothing to satisfy, it has all turned bad on them and brought them into shame, but they are still stubborn in their refusal to turn from their evil ways and to seek the Lord. This brings a challenge to us. We can make our worship and service into a similar practice which brings no glory to the Lord.
Are we serving the Lord with a faithful and true heart? 

Memory Verse 'For Israel slideth back as a backsliding heifer: now the LORD will feed them as a lamb in a large place', Hos. 4. 16
October 5.	Hosea 5. 1-15.
Treachery and its Reward.
The Lord now issues a call for the priests, the people in general and the king's family specifically to listen to what He has to say. They have been content to go in their own way. This may be because Jeroboam reigned for the longest period of any of the kings of Israel, that he was the fourth king of his family to reign and that they had reigned for a longer time than all the previous kings had reigned in total. As such, he may have been content to think that the Lord condoned his behaviour so he was clear from any judgement that might have come on his predecessors. In reality, it is a common trait of history whereby the Lord warns in judgement at the beginning and end of a time in which He deals with people, but does not appear to intervene so directly between these times. The death of Jeroboam would introduce a time in which five kings would follow each other in the same length of time as his reign before the Lord delivers the nation into the hand of the Assyrian.
The Lord pronounces His judgement on the nation. He has seen and rebuked the slaughter which the people instigate. He has seen the corruption and infidelity of the nation. They are not prepared to turn from their own ways to Him because they are taken in their sin and defilement and they have not taken the time to get to know the Lord. At the root of this is their pride which is not prepared to admit their folly, the result is that they will fall in their iniquity and that this will lead to the fall of Judah. This may well be a reference to the way in which the tribes forsook the Lord and the rule of David's line. It may be an indication that they were even aware of their weakness that arises from the division. Sadly, their pride overrides the logic that would suggest that they would be strengthened if they returned to their union with Judah.
The first stage of judgement is that they cannot find the Lord easily. It may be that they try to find Him, even bringing their offerings to Him in outward form. The issue is that this is not from the heart so the Lord withdraws. They cannot expect to find the Lord while their heart is still full of treachery and infidelity. He is not deceived by any outward profession of obedience, He is looking for hearts that are ready to accept their true state in His sight.
The warning sounds out in Gibeah, Ramah and Bethaven. These are cities of Benjamin, places which would mark the land of Judah. There is a double warning here. The first is that as the north falls to the Assyrian, these are the cities which will be the next to go. The second warning is that the fall of the northern kingdom should sound an alarm for Judah that it is only a matter of time before they fall as well. Historically, the cities of Judah fell to the Assyrian as he came up against Jerusalem. The people were  forced to go into the city for refuge, even if the Lord did deliver in a mighty way after this.
As the oppression and judgement falls, Ephraim is left broken because of his wilful sin. The Lord will destroy the two parts of the nation in the same way as a moth would destroy clothes. Sadly, the response of Ephraim as the judgement begins to fall is to turn to the Assyrian for help. He chooses to look to the very power that would destroy him, but he has to learn the lesson that there is no help from men. The Assyrian could not save at that time, rather he will become like a lion who tears at the prey and no one is able to rescue. I all this, the Lord returns to His place until the people repent and seek Him in truth.
How real are our desires for the Lord?

Memory Verse 'I will go and return to my place, till they acknowledge their offence, and seek my face: in their affliction they will seek me early', Hos. 5. 15
October 6.	Hosea 6. 1-11.
Returning and Falling Away.
This chapter starts with the response to the call of the Lord. The people determine that they will return to the Lord because He has torn and He will heal them. They know that He will revive them then raise them up. As we read this, it appears to be a favourable response, but the issue is that they are looking for the future. They speak about two days before the Lord revives them. This suggests a time in which their profession will be tested for reality. It is not an indication that there will be a delay in the salvation, it is rather an indication that this is the time that it will take for the people to recognise their need.  The Lord is ready to act at once, sadly the people are not ready to listen. It is notable that Hosea records the need for the Lord to revive the people. This carries the same idea as Jeremiah and Ezekiel have expressed when they spoke about the new heart and the outpouring of the Spirit.
The result of this is that the people come to an understanding of the ways of the Lord. They will come to know Him and He will respond by pouring out the blessing which they have sought for so long. He will prove to be the fulfilment of their desire for the refreshment that they need in the same way as the two seasons of rain provided water for the ground so that the harvest would flourish.
As the call goes out, the Lord asks what He can do for the people. They profess to obey the Lord, but their professions disappears as soon as the heat comes. This is the exact picture that the Lord uses in the parable of the sower. The ground is stony, so there is no root that will allow the plant to withstand the heat of the sun. It dries up until there is a true work of God done in hearts that are genuinely repentant, not superficial.
The Lord tells us that He has sent prophets to speak of the destruction and judgement that is coming on them. The mistake that the people made in Hosea's day and was still true in the time of the Lord is that they boasted in their sacrifices and offerings, but they forgot the character of the Lord and the knowledge of God in their ways. This can be equally true of us today. We can become so rigid in our understanding and application of the truth of God that we lose sight of the reality that the Lord is looking on the heart. We see outward failure in specific instances which we deem to be of major significance and we determine that there must be judgement. We overlook the fact that there are many who may slip up when their hearts desire a different course of action, while we may be guilty of pride and failure in other respects because our heart is not right. Scripture is clear that the Lord would rather see a true heart which fails to fulfil its desire than a rigid determination to do what we think is right in certain respects without thought for the mind of Christ in the matter.
The Lord now tells us what He sees. There is transgression as men deliberately go against what the Lord has said. There is treachery as they choose their own ways rather than His, There is iniquity and murder as the people defy God by their actions. Even the priests are guilty of allowing murder which the Lord decrees is no better than to perform the act. Here is a clear example of what it means to obey from the heart. If we allow things which we know are wrong, we are as guilty as if we actually did them ourselves. The time of account is coming for Ephraim first then for Judah.
Are we always careful to accept  what the Lord says about us? 

Memory Verse 'Then shall we know, if we follow on to know the LORD: his going forth is prepared as the morning; and he shall come unto us as the rain, as the latter and former rain unto the earth', Hos. 6. 3
October 7.	Hosea 7. 1-16.
The Cake and the Dove.
The Lord now continues His plea by stating that He wanted to draw Ephraim back, but they were guilty of iniquity and wickedness. They had lied and opened themselves as a prey to thieves and robbers who came into spoil them. They forgot that the Lord remembered all that they had done and that He would call it to account. This is a common error among men in the world  today. It is most often expressed in the challenge that God does not intervene in the affairs of men. Sadly, the mercy of God is seen as evidence of either impotence or absence. The day will come when men will be called to account and there will be no excuse.
The sins are encouraged from the highest levels of the land, kings and princes are pleased with their actions when they ought to be calling the people to account. Once again, we see the reality of this in the present as things that God hates have been promoted by the powers of many lands.. It is like the oven where the baker leaves the bread to rise after he has kneaded the dough. They allow things to come about and leave them to take their course rather than upholding the truth of God. The princes intoxicate the king so that he cannot make a right judgement. Instead of judging, he joins with the scorners to mock the ways of God. Their hearts are warmed to evil so that they are simply waiting for the opportunity to  practise the things which are against the mind of God in the dark until the consume them. As the Lord looks, He cannot find any who are trying to uphold His ways. The land is completely corrupt.
The Lord now uses two images to show what He sees in the people. They have allowed the ways of the nations around to corrupt them. This is a picture of a lack of separation. It is a challenge to us in that we must avoid the danger of compromise with the world because it will lead to our destruction in terms of testimony. The second picture is of a half-baked cake. One side is well-cooked, but the other is unbaked. It is a different aspect of the same issue in that it indicates an attitude whereby they may show zeal in certain aspects of their conduct, yet they are likely to be unfaithful in others. This is true as we look at believers today. Some are termed gracious, but this often means that they set aside truth in order to be acceptable to others. Others are termed faithful, but this can mean that they hold the truth in a legalistic fashion. We need to be balanced, we should all be genuinely gracious and genuinely faithful. The root of their problem is pride. They are not prepared to confess that they have made a mistake.
The Lord now uses the picture of a confused dove. This is a bird which will seek to return to its home. The problem with the nation is that they cannot decide whether home is Egypt or Assyria. What they are doing is to confirm their rebellion against the Lord and to ensure that He has to act in judgement against them. He has redeemed them to Himself, but they forget this, it appears to be the one thought that does not come into their minds. They lie against the Lord by turning from Him, by giving an untrue witness to His character and by failing to turn to Him from the heart. Any profession that they make is no more than words. They are still determined to go their own way rather than to hear what the Lord says.
Are we living for the pleasure of our Lord or for a show to others?

Memory Verse 'And they consider not in their hearts that I remember all their wickedness: now their own doings have beset them about; they are before my face', Hos. 7. 2
October 8.	Hosea 8. 1-14.
Sow the Wind and Reap the Whirlwind.
The Lord now tells Hosea to sound an alarm because the sin of the people means that they face judgement that will come like an eagle. The picture here is of the eagle which swoops down to take its prey and returns before it can react. The state of the people means that they are not aware of the danger in which they find themselves. They are content with their own ways and they forget that the Lord Who helped them in the past will be as ready to judge in the present.
When the judgement comes, they will be quick to call on the Lord, but it will be out of need without any true change of heart. They have set themselves on a path which is against God and they will find that the enemy pursues them. They set up kings and princes as they chose, not those who were not established by the Lord. They turned from the Lord in a blatant way when they set up idols of silver and gold which were powerless to help. There is an element of mockery as the Lord points out that the idols have given them away. This was always going to happen because they were powerless. The Lord is angry with them. They will not turn from their sin, they trust in their own  ways, claiming that it is their god. In all of this, they have sown the seeds of the judgement that is coming. As we expect  with a harvest, what is sown grows into something greater. They have started on a path that deserves judgement, but they have then made the judgement increase because they have not acted from a true heart when the Lord warned them of its consequences. It may be that they take the first steps, such as Jehu destroying the worship of Baal, but they would not go the full way in removing the  idols of Jeroboam. As a result, the judgement is more severe than it might have been. They face the prospect that they will not see any harvest. Some seed will not grow, some will bud without filling out and any that does fill out will become food for the strangers who come against the people.
The end of Israel is that it is left among the Gentiles like a vessel that has been discarded because it is of no use. They turned to Assyria for help, they looked to other nations for help, but the Lord will gather the nations against them. The people who were asked to help will become the enemies who spoil the land. All that they have done is to expose their weakness to their enemies.
At the root of all this is the fact that they have set out on a path of sin against the Lord and He has given them over to their own ways. The Lord has given them the instruction that will lead them into the fulness of blessing, but they are not prepared to accept His ways, they are only interested in satisfying their own lusts and dismiss the commandments of the Lord as something that is too hard for them. They bring offerings and sacrifices, but they take what should be given to the Lord and eat it in the same way as the sons of Eli did in their generation. The Lord will not accept this half-hearted form of ritual which professes to serve the Lord but only in as far as it suits the people. Sadly, this is often the case today. It is easy to have a form of godliness but to deny the basis on which that character will have any power in the world. The northern kingdom has turned away from their Maker to build temples for their own gods. Judah has chosen to increase its own defences rather than to trust in the Lord. They have to learn that the only place of safety is resting in the strength of the Lord.
Are we content with empty show, or are we longing for a full blessing?  

Memory Verse 'Israel is swallowed up: now shall they be among the Gentiles as a vessel wherein is no pleasure', Hos. 8. 8
October 9.	Hosea 9. 1-9.
The Days of Visitation.
The Lord now describes the character of the visitation that He will bring on the northern kingdom. There is no place for the joy that marks the other people because they have forsaken their God. They have been marked by looking for their own profit rather than the glory of the Lord. This is a solemn reminder for us that our Lord is looking for faithfulness and a witness to His Name. It is easy for us to become occupied in a witness that is set on drawing others to our own companies rather than being faithful to the Lord. If we want to be faithful in our witness, we need a spirit that genuinely desires the glory of the Lord even if it means that we do not see any result for ourselves. The Scripture is clear that the Lord will give rewards to the faithful, not to the successful in outward appearance.
The first effect of the judgement is that the people are not satisfied in themselves. They see a harvest that fails to meet their needs in terms of food and wine. This should be a warning of what is coming. The nation of Israel failed to appreciate it, but this can be equally true for us. If we find that we can sit under the  word of God and it does not satisfy our souls, then we ought to ask whether we are not  in a state of spiritual decline. It is easy to look at those who leave and to criticise them, but there are times when they are seeking food from the word of God that is not being found where they are. It must be our heart-felt desire that the effect of all ministry in the companies where we are is to exalt our Lord Jesus Christ and to feed the people of God. Where this takes place, there will be an effect of reaching to those outside as they appreciate that God is truly among us.
The second effect if that the people are scattered to Egypt and Assyria. This is a challenge for us. The world will make its attacks on the company of the saints. Egypt is marked by treasures and pleasures. These are things which Moses forsook for the reproach of Christ. We are living in days when the world is clearly marked by a love of riches and pleasure rather than a love for God, but the characteristic is seen among the people of God. When a desire for promotion or success at work takes precedence over the work of the Lord, it is an indication of a love of riches. Equally, when discussions concern entertainment rather than the person of Christ and the word of God, it indicates that these are taking precedence. The warning that the Lord gives is that He is not deceived by any outward actions that we make because He sees the heart. The ritual, even coming to the gatherings of believers, is of little value if it is no more than an outward form.
The Lord warns that the time has come for the people to be called to account. They will see the evidence because the prophet will be dismissed as foolish and the spiritual man will be dismissed as if he were mad. The people are set on increasing their iniquity and hatred of the ways of God. God was their watchman, he would preserve them from the enemy. They have chosen to ignore Him and it may be that they dismiss those whom He sends or it may be that He chooses to allow the people to be deceived by false prophets who speak folly. In either case, the result is the same. The false prophets are marked by corruption which appears to set an example for the people. The Lord goes back to the depravity of Gibeah as an example of what He sees in the people who ought to be the leaders of the nation. They leave Him no alternative but to visit them with judgement.
Are we walking in constant fellowship with Christ?

Memory Verse 'What will ye do in the solemn day, and in the day of the feast of the LORD?', Hos. 9. 5
October 10.	Hosea 9. 10-17.
The Barrenness of Ephraim.
The Lord now tells the people what He saw in them and what He desired for them. They were like the grapes or the first figs that were the evidence of a harvest that would come. He called them to be a witness to what He could do for those who trusted Him. Sadly, they made the decision to go into idolatry. The reference to Baalpeor is significant. It is the time when Balaam had refused to curse the people because the Lord silenced him, but he did far more harm by showing Balak how he could stumble the people by enticing them into the worship of idols and its associated immorality. It is only the swift intervention of Phinehas that prevented a more severe judgement from falling on the people. Despite this, the people still chose to follow these practices and the pattern was set which would mark their lives. Once the elders who outlived Joshua had died, the people started on the cycle of idolatry that continued until the northern kingdom gave themselves over to it completely in the days of Jeroboam. The Lord loved them and desired great things for them, but they loved their idols more than the Lord and lost the privileges that the Lord desired.
The Lord warns of the judgement that is coming when the people will see their glory disappear as the children die from the womb and there is no one left to witness to their existence. We can see the fulfilment of this today when we look around and fail to see these  tribes represented clearly. Scripture makes clear that the Lord has His eye on them, but this is beyond men's vision and intellect. Ephraim was given every privilege, planted in a place   that should have brought prosperity, but they have become a prey to the murderer because they fail to recognise their need of the Lord to protect them. They will fall in the same way as Tyre, a city that thought itself impregnable, but that found they could not defy those whom the Lord raised up against them.
The judgement on Ephraim is that many will fail to come to the birth and the mothers will be unable to feed those who do survive beyond that time. A reference to Gilgal follows the reference to Baalpeor. Gilgal is the place where the people made a profession of devotion to the Lord as they were circumcised when they entered the land. They set up stones to be a witness to the way in which the Lord brought them over the Jordan. Sadly, they were not true to their profession. It may be that they undertake a ritual that indicates cutting off the flesh, it may be that they have a witness to remind them of the faithfulness of the Lord. All of this is worthless if they fail to live in the light of their profession. This is the teaching of Colossians and, even more particularly, Galatians. As Paul writes to the Colossians, he warns of the danger that legal or mystical ritual may rob the believers of the enjoyment of the fulness that is ours in Christ. When he writes to the Galatians, he warns that the false teaching of men who demanded obedience to circumcision and the law in order to be saved was a denial of the work of Christ. He pronounces the curse  of God on such men because they no nothing of justification for themselves and they are trying to ensure that others do not enter into the good of God's salvation. Like the idolatry of Ephraim, their doctrine may appeal to the flesh, but it denies the work of God. The result is that they are cast away from God.
Do we really love the Lord with a full heart? 

Memory Verse 'I found Israel like grapes in the wilderness; I saw your fathers as the firstripe in the fig tree at her first time: but they went to Baalpeor, and separated themselves unto that shame; and their abominations were according as they loved', Hos. 9. 10
October 11.	Hosea 10. 1-8.
The Empty Vine.
The Lord now gives His assessment of Israel. He is an empty vine because his fruit is only for himself., there is nothing for the Lord. This should be a challenge for us. It may easily be true in our lives. We may see things that we think are good, but they are of no value in the sight of the Lord. It may be that we content ourselves, like the scribes and Pharisees in the days of our Lord, with a ritual observance of what we deem to be the word of God. It may be that we see a response to our efforts which brings people into meetings and even to make professions. The Lord is looking for fruit firstly in our own lives. It is only when this is seen in our lives, that we should think about what fruit there is in the lives of others. The fruit that the Lord desires is conformity to the likeness of Christ, it is not souls being saved. It is the work of God to bring salvation, we are only vessels whom He chooses to use as fellow-labourers with Him. Israel has used any fruit to increaser their idolatry. Instead of recognising that it is the hand of God that brings fruit, they are promoting their own ways.
The Lord now exposes the root of this. Their heart is divided in that they have an outward profession of obedience to the Lord, but they are not  wholly given to Him. The result of this is that the Lord will break down the facade that they have built and destroy the idolatry that marks the land. They are left in a helpless state because the king has been disposed as a result of turning from the fear of the Lord, no one whom they may set up as a king has any power to withstand the enemy. The situation is hopeless because the Lord is their only secure defence and they have forsaken Him.
The people add to their sin by making a false covenant which they do not fulfil. It is of no consequence whether they intend to fulfil it or whether they are blatantly lying, the issue is that they refuse to recognise their weakness. As a result, all their toil and labour only adds to the judgement. It is like a farmer who reaps a harvest of poison instead of food for the people. They either cannot see or will not accept the underlying reason for their failure.
The effect of judgement is to bring fear to the people and the priests. Where they rejoiced in the images that Jeroboam set up, they are now left as a prey to Assyria because the glory has departed from the land. They have become a gift for the king, something for which he does not even have to contend, such is the weakness of the people. Their king is like the foam on top of water that will quickly disappear.
The Lord now uses language which shows the full extent of His displeasure. He speaks of Aven or idolatry. The reference is to the place where the calves were set up by Jeroboam. As such, it is Bethel, the house of God, which is in view. Here is the Lord's estimate of the true extent of their departure. This is the place where Abraham built an altar as he came into the land. It is the place where he called on the name of the Lord. It is the place to which he returned after going down into Egypt. The place is equally significant in the life of Jacob, indeed it is Jacob who names the place when he goes out to Padanaram. He comes back to the same place after twenty years in the house of Laban and shows his faith as he calls on the God of Bethel. Now, it is a place of idolatry with the evidence of the curse of God on the place to such an extent that the people call on the mountains and hills to fall on them because of their shame.
Are we prepared to let the Lord search our hearts, and reveal our failures?

Memory Verse 'For now they shall say, We have no king, because we feared not the LORD; what then should a king do to us'? Hos. 10. 3
October 12.	Hosea 10. 8-15.
Preparing the Ground.
The Lord reiterates the failure of Israel. He takes them back to Gibeah. It is a place where the immorality of the people reached its zenith as the citizens threatened to abuse a man, they abused his concubine and left her to die at the door of the house. They then refused to hand the evil men who carried out this abuse for judgement. This is only recorded once, but the Lord sees that the evil that gave rise to such iniquity is still present in the people. It may be that the nation rose up in battle against the city, but they failed to fulfil the judgement.. Historically, this was because Benjamin stood together and the rest of the tribes did not want to wipe out the memory of the tribe. As we read this, we see the grace of God in that Saul, the first king of the united kingdom, was from Gibeah and Saul of Tarsus was also a Benjamite. On the one hand, the Lord is looking for sin to be judged, but on the other, He is ready to forgive where there is true repentance. The Lord will chastise the people so that they join together to judge as they ought when the people are divided into two companies who refuse to work together.
The Lord looks at the nation. He sees Ephraim as a heifer which can be taught, He plans to yoke him so that he works in harness with Judah and the people as a whole. Ephraim rides, Judah ploughs and Jacob breaks the clods of earth. There is a unity among the people that has not been seen since the days of David and Solomon.
If the Lord prepares the people for the work, He now details the work that the people must undertake. They must sow in righteousness. Here is the source of all blessing. As we think of the ways of God, we do well to remind our hearts that there is never any work for God that will be accomplished without a righteous foundation. If we are trying to serve for the pleasure of God, it must be done in a righteous way. It may be that we can use other means to sow, but they will not accomplish anything of pleasure to the heart of God. The righteous sowing is followed by reaping in mercy. This is a second important feature of the dealings of God. We can often be tempted to think that the two are exclusive, but this is not the case if we are true to the heart of God. Certainly, there must be a righteous basis on which mercy is shown to others, but it is always possible that the two can be seen together if the heart is right. The third feature is toil. The fallow ground suggests that that is left to lie.  This reflects the principle that Paul states in 2 Thessalonians chapter 3 when he says that a man who will not work should not eat. There may be a need to leave the ground for a time to ensure that it is not overworked and the same is true for the servant of the Lord, but this is not expected to be the standard practice.
The Lord now highlights the way in which this will be accomplished. It requires that they seek the Lord, there is no choice and if they do not recognise this quickly, it will be too late. He wants to turn them from their sin and its consequences to righteousness and its fruit. Sadly, He has to warn that He can see exactly what they intend to do. While the Lord wants to save the people, He knows that they are determined to continue in their wickedness, they are not prepared to turn so they will reap the harvest that they are sowing. They trust in their own strength and it will come to nothing, their destruction will rival the most severe and the most awful that they could remember. 
Do we remember that the more we know, the more we ought to show of the Lord? 

Memory Verse 'Sow to yourselves in righteousness, reap in mercy; break up your fallow ground: for it is time to seek the LORD, till he come and rain righteousness upon you', Hos. 10. 12
October 13.	Hosea  11. 1-12.
My Son.
The Lord now tells us what He has done for Israel. He saw a child in Egypt, loved him and called him. He brought him up out of Egypt, but their response was to sacrifice to Baalim, the gods of the land which the Lord gave to them as their inheritance. Instead of giving the Lord the honour that is due to Him, they burned incense to the gods of the people who were thrown out of the land to give them an inheritance.
The Lord responded by teaching Ephraim to walk. He took them by the arms in the same way as a father takes his child and holds him, but he did not realise that it was the Lord Who was holding him up. He trusted in his own strength without realising his weakness. It is easy to see the way in which the life of Samson is reflected in Ephraim. For both, their downfall came because they would not accept that the Lord had departed from them.
The Lord continued to draw Ephraim with cords of love. This is the language that the Lord uses as He tells Judah of the way in which He has loved them. He gave them meat and they took it for granted without realising their folly. Neither part of the nation would accept the folly of their ways.
The Lord has now decreed that there is no escape from the trouble that is coming. They want to go back to Egypt but the Lord will bring the Assyrian to rule over them and to prevent them from going because they would not turn to the Lord. The sword of Assyria will come into the cities of the nation and will remain there to consume them because they followed their own ways. Here is the folly of men who think that they can do as they please with the Lord. They are not prepared to give the Lord the honour that is due to Him. They are not ready to confess that they have no strength without Him. They need the Lord to teach the lesson in a way which they cannot deny. 
As the Lord looks at the people, He faces a dilemma. He loves them and He desires to do good for them, but He has to judge them in a severe way which will leave them to be like the nations that preceded them. He compares them to Admah and Zeboim. These are two of the cities of the plane which were overthrown at the same time as Sodom and Gomorrah. There is a difference between the judgement of Ephraim and the judgement of these cities. The Lord cannot deny His love and His promises. The cities of the plane were overthrown and left without a trace but Ephraim will be restored, not as a nation in its own right, but as a part of the whole nation of Israel. They will see that He is God, He is the Holy One and He chooses to remain among His people. He will show this in His dealings with the people. 
While Ephraim faces judgement, the time will come when the Lord will roar like a lion and it is the nations who oppose them that will tremble as they hear the sound of the Lord coming to the defence of His people. He will make the people from the west tremble. This is notable because the west was not an area of any consequence at the time of Hosea. Both Greece and Rome would only come to prominence at a later day. The powers of those days were centred around the north, south and east of the land. The Lord will fulfil His word. Ephraim comes with lies and deceit, Judah is delivered at this time because they trust in their God to save them from the Assyrian.
Do we always come to the Word of God with a real desire to hear Him speak to us?

Memory Verse 'When Israel was a child, then I loved him, and called my son out of Egypt', Hos. 11. 1
October 14.	Hosea 12. 1-14.
The Wages of Jacob.
The Lord continues with His exposure of Ephraim by indicating that the nation is feeding on the wind. There is no substance in anything to which they are looking for help. It is only an increase in trusting in lies that leads to destruction. They are caught between Assyria and Egypt, both are making a prey of them. Egypt takes spoil while Assyria enters into an agreement which they will be ready to break as soon as the opportune moment comes.
In case Judah is looking on and gloating, the Lord warns that He sees the same problem with them and He will call them to account as well. He goes back to the beginning and points out that the nation is only reflecting the character of Jacob who took hold of his brother's heel at birth and supplanted him from that time. The Lord sought for Jacob and pleaded with him. He takes Hosea back to Penuel where Jacob wrestled with the angel, then to Bethel where the Lord pleaded. There is a consistent history of the Lord delivering the people and testifying to His faithfulness. They have every reason to turn to the Lord and to trust Him at all times, but sadly, they will not.
The Lord now exposes the other side of Ephraim. He is a merchant. Literally, he is Canaan. The man who is called to be the father of the nation is guilty of showing the character that brought judgement from the Lord on the nations who preceded him in the land. The first words of Jacob show this as he asks Esau to sell his birthright. It may be that the Lord had promised this to Jacob. It may be that Esau despised the birthright. This does not excuse the actions of Jacob. We need to recognise the same principle in our dealings. There are times when we may act out of a desire to see the work and promises of God fulfilled. Unless we do this in the way in which the Lord sets out, we are likely to find that we bring trouble on ourselves.
Ephraim boasts of his riches and substance. This is a common mistake. Men often see the outward evidence of prosperity as an indication of the Lord's blessing. They fail to heed the warning of the psalmist as he reminds us that the Lord granted the people their request, but sent leanness into their souls. Paul gives a similar warning when he tells us that those who set out to be rich bring a snare on themselves and that those who are rich should take care to avoid the temptation to become proud of their standing.
The Lord warns that He will make the people revert to their earlier life in tents. They see a prosperous inheritance, the Lord sees desolation and scattering because of their sin. He has pleaded in many different ways, but they will not listen. There has been a continual witness from the days of Ahab, but they have been set aside. The Lord sees vanity and idolatry which is a sign of the iniquity of the people. They have set Him aside in all their dealings.
The Lord now takes the people back to the origins and reminds them that it is the prophets who spoke the word of God that preserved them. The Lord watched over Jacob when he was in the house of Laban, it is only the intervention of the Lord that preserved him. He sent Moses to bring the people out of Egypt and across the wilderness into the inheritance. The response of Ephraim is to provoke the Lord in such a way that the Lord will leave him to his own ways and to suffer the consequences of his actions. He reproaches the Lord and it comes back on him.
Are we prepared to give up our efforts, and to rest in the Lord alone?  

Memory Verse 'And I that am the LORD thy God from the land of Egypt will yet make thee to dwell in tabernacles, as in the days of the solemn feast', Hos. 12. 9
October 15.	Hosea 13. 1-8.
The Sin of Ephraim.
The Lord now draws a contrast between two very different aspects of Ephraim's past and the effect of his conduct. There was a time when he spoke with fear and trembling and it led to a time when he was exalted among the tribes of Israel. He recognised his weakness and found strength in the Lord. In contrast, when he set out to follow Baal, he brought death to the land. It is a reflection of the principle that Solomon sets out that honour follows from humility. This is the exact opposite of the way in which men think in their wisdom. They always try to promote themselves. They set out reasons why they are better than others. The spiritual man will always reckon that others are better than himself.
If Ephraim set out on a path of idolatry, he went further into that path as time passed. He began to make images rather than just to worship the images that others had set up. The folly of this is that he was worshipping the work of his own hands. While this is not always evidence, it is the reality in the ways of men. As soon as they turn from the Lord, they begin to worship the works of men in one form or another. This raises the question as to whether there is any value, so they begin to worship their own efforts. Rather than to recognise where they started, they only look back to the folly of where they had reached.
The result of this is that the people are like the morning cloud or dew, it comes for a time but it disappears as soon as the sun rises. In this instance, the sun is the heat of adversity as the enemy comes up against the land at the hand of the Lord. A second illustration is of the chaff or the smoke that is blown away by the wind. They are all pictures of something that has no substance so it cannot withstand the effect of adversity. In this instance, the reason is that they are trusting in idols which have no power because it is their own works.
In contrast to the idols that fail so signally, the Lord is their God Who brought them from the land of Egypt. He has never failed to fulfil what He has said. Any failure has come because they have turned away from Him. They have to learn that there is no god or saviour apart from the Lord. Once they come to this point, He will restore them, but it has been a long time coming and they still have not learned the lesson.
If the Lord brought them out of Egypt, he supplied every need as they went through the wilderness. He made bitter water sweet and provided water from a rock on two occasions.  He fed them to the full, but all that this did was to give them reason in their own minds to become self-satisfied. Instead of recognising the source of all that they needed, they turned away and forget Him. The result is that He becomes like a wild beast that threatens them.  He speaks of the lion and the leopard. These are two very different animals, but they are marked out as cunning hunters. The lion is cunning in the stealthy way that it tracks its prey until it is ready to strike with power which means it will not turn away. The leopard is equally stealthy, but it takes its prey with a speed that few can rival. The Lord is also like a bear that has lost its offspring. This is a fearsome sight because it will move with speed and power that is energised by a desire to be revenged of its loss.
As the Lord paints the picture, we can see a nation that faces a dreadful prospect of being devoured with no way to defend itself from the attacks.
What is our response to His love?

Memory Verse 'Yet I am the LORD thy God from the land of Egypt, and thou shalt know no god but me: for there is no saviour beside me', Hos. 13. 4
October 16	Hosea 13. 9-16.
Further Pleadings.
The Lord now pleads with Israel to consider their standing. He points out that what they are doing is to destroy themselves. This is the folly of mankind in general. It was true for Israel, it is true of all men as the gospel goes out throughout the world. God offers mercy and pardon to all, but those who refuse are condemning themselves to everlasting judgement. Even now, the Lord wants to save them. He offers to be their king and points out that there is not anyone else who could save. It may be He says this is at the end of Jeroboam's reign when there is no natural successor and rule is about to pass to another family entirely. Rather than to search the families of the nation for a suitable king, the Lord offers to fulfil what they desire. Their history is that the Lord has given them a king and taken him away again. On at least four occasions by this time, there has been a family that has ruled, but they have been superseded because of their idolatry and rebellion. Still, the people have not learned the lesson that the only king is the Lord.
The Lord now exposes the extent of their folly. They bind up iniquity and hide sin rather than to confess and forsake it. The result is that they will face the sorrow of a woman who is giving birth, possibly the greatest pain that most will understand, without the joy that comes from a child to bring pleasure to the parents. 
The Lord now gives a promise that He will redeem. They are facing the prospect of nothing but death and the grave. He offers to redeem, but this is something that no one else can accomplish. The idea of redemption always includes a price for deliverance from bondage to another as well as the act of deliverance. Paul takes this up in 1 Corinthians chapter 15 and teaches us that it is the triumph of the work of Christ that is in view. He gives victory over sin, death and the grace. Every challenge has been answered, every demand of Divine justice has been paid in full. We can rest in the same assurance as Israel will enjoy in a coming day. There is One Who has redeemed to God by His blood. It does not matter who we are or where we have our roots, every tribe and every nation is covered by the work of Christ. The tribes remind us that the nation is covered in full. He will not set aside His people, He will not even leave the tribes who forsook the Lord and the line of David, He will take them all up as His people for His glory in that Day.
Sadly, before that day comes, there is a picture of complete desolation. Ephraim suggests the idea of fruitfulness, but any evidence of fruit in the nation will quickly be removed. There will be an east wind to blow with the power of the Lord behind it. It will come from the wilderness and it will leave the land in the same state as the source of the wind. Every spring and fountain of water will be dried up, the treasures will be spoiled. There is a clear contrast here with the words of the Lord to the woman at the well by Sychar. He promises a spring of water that will never be exhausted and a fountain that brings everlasting life. He is the true Source of all that they desire. They have chosen desolation and rebellion. It will lead to destruction as the enemy comes in and kills without mercy. Even their little children are killed in a most horrendous manner and those expecting to give birth to children face the prospect of being torn open.
Are we trusting the Lord, or trying to achieve our own desires? 

Memory Verse 'I will ransom them from the power of the grave; I will redeem them from death: O death, I will be thy plagues; O grave, I will be thy destruction: repentance shall be hid from mine eyes', Hos. 13. 14
October 17.	Hosea 14. 1-9.
Repentance and Restoration.
The prophecy ends with a final call for the people to repent. The Lord tells exactly what He desires from them and what He will do in return.
The first requirement is that they recognise that they have fallen because of their iniquity. This may appear obvious to us, but the reality is that we all find it easier to judge others than ourselves. We are living in times when men often bemoan the lack of power in our witness. This is usually accompanied by excuses that lay the blame at others who fail to do what we think they ought or by the suggestion that it is the last days so we cannot expect anything different. Very few are prepared to consider their own ways and ask if the reason is because we are not true to the Lord from our hearts.
The next step is to confess our failures to the Lord. This involves an acknowledgement of any iniquity that we find as well as a desire to have all iniquity removed from our lives, whether it is iniquity that we have recognised or iniquity that we have not seen as yet. This is accompanied by the recognition that we can only be accepted if the Lord is gracious to us, we can never merit His mercy. Finally, we must ensure that He is first in our thoughts and words as well as our actions. This is something where we often fail. It is easy to fulfil an outward form of obedience and worship, it is much harder to show that this is the focus of our lives by our day to day conversation and even harder to have it as the focus of our thoughts at all times.
The effect is that the people no longer trust in Asshur to deliver them and to supply them with the means of their own defence., neither do they look to their idols for help. They see that it is only the Lord Who can show mercy to those who are without natural strength or support.
The promise of the Lord in response is that He will heal so that they do not continually fall away. He will demonstrate His love without reminding them of their failure. His anger will no longer be seen among the nation, but He will be like the dew to refresh and revitalise them. This, in turn, will lead to fruitfulness and prosperity which will be clear for all to see and will attract others to come and to find the same Source of blessing as the nation. The  nation that has openly followed idols from the time when they broke away from the rest of the nation will no longer have any desire for them. It is not that they choose the Lord in preference, it is that they have no place for the idols at all. There will be a display of the fruit of new birth in lives that are transformed by the Lord.
The prophecy ends with a challenge for the people. It is a word that divides the nation into two. There are those who are wise and prudent. They hear what is said and understand the truth of the warnings. They recognise that the word of the Lord is true and that His ways are right. As a result, they follow the ways of God without question. Others will continue in their way of rebellion against God and the word of God will bring them down. We can see the evidence of this in the world today. There are few who recognise the true character of the things which are an abomination to the Lord. There is often a clear division between the Lord's  people and those who only make profession.
Are we living in the good of all that the Lord promises for us?

Memory Verse 'Who is wise, and he shall understand these things? prudent, and he shall know them? for the ways of the LORD are right, and the just shall walk in them: but the transgressors shall fall therein', Hos. 14. 9
October 18.	Joel 1. 1-7.
The Desolation of the Land.
This prophecy starts with a description of one of the most complete mopping up operations in history. It is a picture of a complete destruction from which, we would imagine, there could be no recovery. The reality is vastly different as the book continues.
The name, Joel, indicates that Jehovah is God. This is at the root of the message which the prophet gives in three chapters. We need to appreciate the lesson that we cannot judge the end result of a work of God by what we see at some particular time when the work is in progress. The Lord will fulfil His purpose, but He will often appear to act in a way that is the opposite of what we expect in order to fulfil exactly what He wants. Pethuel indicates that God will enlarge and this is the message for the people even if half of the book appears to show that God will destroy the people.
The message starts with a call for all the people, especially the old men, to recognise what the Lord is doing. It is something which is the direct opposite of anything that they would imagine. It is something the like of which they have never seen in their lives or even in the lives of those who went before them.
The immediate picture that Joel paints for the people is of four judgements which follow each other in swift succession. The palmerworm is a locust that eats everything in its path. This paints a picture of an enemy that will devour every part of the land, leaving nothing of any consequence. This is followed by the swarms of locust which will eat what has been left by the first plague. Even this is not enough. The swarms will still leave something for the grub that is preparing to become a caterpillar before the caterpillar itself eats the last remnant of what is left. The destruction is so great that even the first stage would have been described as a complete devastation but there are still three further stages to complete the work. Historically, we can see this fulfilled in the way in which the nations thought to come against Judah on the back of the destruction that the Chaldeans made. It may also remind us of the stages of destruction through the history of the people at the hands of Chaldeans, Greeks, Romans and, still in the future, the man of sin. It does not matter how we view the succession of predators, we can easily see the picture of desolation and despair here. It is easy to see why the message of men like Joel might be dismissed by those who want their own ways. They say that their God is Jehovah, He will never allow this to happen to His people. They ignore the reality that He will not compromise His glory. The people have to understand the claims of God and approach Him in the right way. This is equally true for us today.
Joel, under the hand of the Lord, calls on the people to wake up from their drunken stupor and to recognise the destruction that has already come on the land because they have not listened to what the Lord is saying. No doubt, they would raise their reasons in the same way as many today will decry the decline in Christian testimony, but will attribute it to a judgement of God on the ungodly rather than to accept that it may have its root in the fact that we, as His people, are turning away from His word to our own ideas. 
How fruitful is our life in the sight of our Lord?

Memory Verse 'That which the palmerworm hath left hath the locust eaten; and that which the locust hath left hath the cankerworm eaten; and that which the cankerworm hath left hath the caterpiller eaten', Joel 1. 1
October 19.	Joel 1. 8-20.
The Mourning of Israel.
Joel now  continues the description of the devastation that has come on the land. He speaks of a virgin, possibly a bride, who is in mourning for her husband. The idea is of a young woman who has separated herself for her husband. It may be that she is in her betrothal or just married and the husband is taken from her. It is possibly the worst possible situation for a loss of this nature.
The state of the land is that there is nothing to bring for the offerings of the Lord. Both the grain and the fruit harvest have failed completely. There is no corn, no wine, no oil. Those who are responsible for the harvest are left to weep in shame because there is nothing to show for all of their labours. This has a double thought. The shame comes because their best efforts have been shown up to be worthless, the weeping comes because they see the futility of their efforts. While there is a literal picture for the people of Joel's' day, there is a spiritual application for us today as we may toil and labour for the Lord without seeing fruit. It should cause us to search our hearts to see whether we are not guilty of a formality which does not come from the heart. In many cases, there are those who turn away from the teaching of Scripture to follow a pattern which appeals to men. It may produce a sign of fruit in terms of numbers, but it bears no fruit for God in the true test of changed lives and the joy of the Lord. It is equally easy for us to do what seems right according to Scripture, but it is not from a true heart, this brings no more pleasure to the Lord and there will still be no joy in the Lord.
The Lord now challenges the priests who minister at the altar. He is identifying the source of the problem. This is a lesson which we need to grasp. Any work of God must begin in the Sanctuary. It is only as we go out from the presence of the Lord that we will be of value to those around us. They cannot bring the offering that the Lord demands because they do not have the means to fulfil it. This should be a cause for concern. The answer is that they come in sackcloth and show that this shortcoming upsets them. Outward formality must  be replaced by inward reality. When the priests recognise the failure, they must highlight this to the people. The whole company, especially the elders of the people, must be gathered together to mourn before the Lord until the change is seen
The reason for this is that the day of the Lord has come. This is a visitation from the Lord that will bring judgement and destruction on the people. It may be that this is a warning of the judgement that was coming from the Chaldeans, but it is also a foreshadowing of the time when the Lord will intervene finally and only a very small remnant will be saved. The people are faced with a choice. They can continue in the ways that they have chosen. This is a path which will only bring increasing trouble and distress. The Lord allows men to go further in their path of rebellion, but it does not bring any improvement in the situation. In contrast, they can recognise the root of the problem and turn back to the Lord. Joel sees the effect of sin and he knows that the only answer is to cry to the Lord. Even in a day when there is nothing in the circumstances to offer any consolation for the people, Joel has the faith to recognise that the Lord can reverse the judgement. This is the response of faith.
Are we ready to turn to the Lord for help first in every circumstance?

Memory Verse 'Sanctify ye a fast, call a solemn assembly, gather the elders and all the inhabitants of the land into the house of the LORD your God, and cry unto the LORD', Joel 1. 14
October 20.	Joel 2. 1-14.
The Day of the Lord.
Joel now calls on the people to blow the trumpet to sound an alarm in Jerusalem. The time has come for all the people to tremble in fear because the Lord is about to fulfil what He has said that He would do. The law foretold the consequences of disobedience, prophets told the peril of the nation, yet they failed to heed the message. It may be that there was a  short time of recovery while certain kings ruled, but the people, even the princes, were often quick to revert to their old ways as soon as the godly influence was removed. The time has come when the Lord is going to act in judgement. The people face the prospect of a hopeless state when the enemy comes in in power and might which is unrivalled before this time. 
As often happens, this is a prophecy with more than one fulfilment. In the near future, Babylon posed a threat that matched the image here. Certainly, the destruction at the hands of the Romans would appear equally true to that generation, but the Scripture gives us good reason to recognise that there will be a complete fulfilment in a future day when there is a time of tribulation which the Lord Himself says has not been seen since the beginning of creation. The description is vivid. They come like a fire that devours everything in its path until there is hardly anything left to burn. Even if the land flourished like Eden when the threat approached, it would be left like the most desolate land that we could imagine. It is a time of swift destruction. The picture of horses and chariots conveys the idea of an army that is both swift and powerful. They are the fastest that could be conceived in that day but they are also the hardest to overcome in the eyes of men. This was the picture in the days of Deborah and Barak when Jabin led the Canaanites into battle with chariots. There was no hope for the nation apart from the fact that the Lord fought for them and called on creation to  accomplish His purpose for that day.
The final description is repeated by the Lord as He tells of the signs that would accompany His return in Matthew chapter 24. On this basis, we can have no doubt that there is a future fulfilment in view even if there is a partial fulfilment prior to that time. One of the greatest features of the army is that for all their numbers, might and power, they are disciplined so that no one interferes with others while they engage in battle. There are many accounts of battles where one army ended up in conflict with itself in the heat of the battle. This will not happen here to such an extent that the Lord joins with them in executing judgement.
Despite the horror of the scene, the Lord still calls on the people in mercy. There is a way to escape from the wrath that comes in that day. If the people turn to the Lord with their whole heart; with fasting, weeping and mourning to demonstrate the reality of their actions, He will hear. It may be that He will act in judgement, but it will be a last resort when His offers of mercy have been exhausted. This is clear from the history of the nation before the days of Joel. The Lord has taken every opportunity to turn away His anger from the people. He is slow to anger, but swift to mercy for those who do turn. He must judge, but He will never act maliciously or unnecessarily. It will always be measured and there is always a door of hope for those who repent.  The evidence of this is seen in that there is a possibility of the offering being restored. There is no mercy without a recognition of the Lord in their lives.
Are we prepared to confess our failures, and look for the Lord to restore us?

Memory Verse 'Therefore also now, saith the LORD, turn ye even to me with all your heart, and with fasting, and with weeping, and with mourning', Joel 2. 12
October 21.	Joel 2. 15-32.
Repentance and Restoration.
The Lord now reiterates the call for the people to blow the trumpet and join together in a fast. This will be the source of any restoration which may take place. It is not enough for them to make a profession, they have done this on previous occasions and then reverted to their old ways again as soon as the danger passes. This must be a united action where all the people join. The extent is seen in the fact that old and young are included. The fact that the Lord refers to those who suck would shows that mothers who are feeding their young are not excluded. If there is any reason why someone might not come, this is the one which would carry most weight. The Lord is clearly showing the need for true repentance.
The character of their repentance is seen in the call for the people to recognise that nations are asking where their God is when all these events take place. It is the honour of the Lord that is at stake, not any national standing. There is no evidence of this in the words of the nation at present. They have completely failed to understand their true character.
It is when this is seen and heard that the Lord will respond in a way that demonstrates His mercy. He promises that there will be fruitfulness and abundance and that the enemies will  be driven away to their own countries. They think to make the land desolate, but they will be the ones whoa re left to face the desolation. It may be that these men have done great things in the eyes of the world, the Lord will do great things that eclipse the great things that men do. They could only show their might by the destruction which they brought to the land. The Lord will demonstrate His power as He calls all nature to join together so that His purpose is fulfilled and His people receive the abundance that He desires for them. The wilderness will produce fruit, the trees will yield as much as they are able to bear. The rain will come in a way that is exactly suited to the need. It will not be a downpour that floods, but there will be enough for growth to be seen clearly. The barns will overflow with the harvest. The produce which has been lost because of the successive judgements that were seen at the start of the prophecy will be restored. In place of an army that robbed the people of the fruit, there will be a harvest that leaves the people with abundance so that they are satisfied and praise overflows to the Lord. The people will never have reason for shame again because all will see the wonderful works of God and they will know that He is with His people in a real way. This is sealed with the outpouring of the Holy Spirit on them all. This is the portion of the nation. It will be enjoyed by the witnesses at least in the days of Great Tribulation, but the rest of the people will come into the fulness of this as the Lord establishes His rule. It will be the portion of all the people who turn to the Lord.
If there is an outpouring of the Spirit in that day, there will also be an outpouring of wrath on the world at large. This is so great that the whole creation will be affected. The heavens and the earth will see the evidence of blood, fire and smoke as the sun is darkened and the moon turns to blood  as a warning that the day of judgement for the world is coming. Even in this, we see the mercy of the Lord. He foretells the events that precede the return of Christ to judge and to reign in righteousness. Sadly, men are so deceived that they will not heed the warning. They will believe the lie of the devil and the deception of the man of sin. Any who do recognise what is happening and call on the Lord will be saved in that day.
Are we living constantly in the enjoyment of our Lord?

Memory Verse 'And ye shall know that I am in the midst of Israel, and that I am the LORD your God, and none else: and my people shall never be ashamed', Joel 2. 27
October 22.	Joel 3. 1-10.
The Restoration of Israel.
The Lord now issues a warning that He will judge the nations. He starts with a statement that He will reverse the captivity of Judah and Jerusalem. Men think that they have broken the people whom the Lord called for Himself, but the Lord will expose their folly. This was seen in measure when Cyrus gave the order for those who wanted to return to the land to build the temple. This was extended under decrees from Darius and Artaxerxes. There will be a complete fulfilment when the Lord returns to reign over the earth.
If the Lord promises to gather His people, He will also gather the nations. For Israel, it will be a time of restoration, but for the nations it will be a time of calling to account. He will judge them in respect of the way in which they have despised His people and scattered them so that they could claim the inheritance. He notes the extent of the shame which they heaped on the people as they made them into  slaves by a lottery and delivered them over to shame, humiliation and the lusts of others. He now asks them how they think that they will be able to repay Him for the actions. Even if they make an effort to repay, He will turn it on their own heads because it will never touch the true price that their actions demand. This is a principle that is true for all men today as we preach the gospel. Some try to repay their sins by what they see as good deeds. They think that, if they do enough good deeds, they will be able to merit a pardon. The Lord points out that this is foolishness because He will call them to account for every aspect of their lives. In this instance, if they try to repay the maltreatment of the people and especially of the children, the Lord will remind them of the way in which they despised His name by carrying away His gold and silver to use it for their own gods. 
As He outlines their actions, it is clear that He sees two underlying features which He will not overlook. The first is that they have compounded the sacrilege of defacing His temple by giving things that were intended to magnify Him to their idols. The second is that they have taken His people whom He raised up to inherit His land and they have sold them to nations as far as possible from the land so that they cannot come back to make a claim as far as the thinking of men is concerned. It is easy to see how this is being fulfilled in front of our eyes today. The claim of Israel on the land is dismissed yet people whose claim is far more tenuous are welcomed by the world at large. Certainly, the nation have acted in a way that does not commend them. There is wrong in what they have done on many occasions, but the world at large are happy to support people whose stated intention is to destroy the nation.
The Lord now issues a challenge to the people. In many ways today, we can see the way in which the ground is being prepared for the day of which Joel speaks. The Lord is going to allow the nations to unite in their enmity to His people. The root of this enmity is that the existence of the nation is probably the greatest evidence of the power and faithfulness of God even though not even the nation at large acknowledges Him. The world is united in its opposition to God and He permits it so that no nation will be able to claim that they had no part in the hostility when the time of judgement comes.
Are we resting in the strength of the Lord or the wisdom of men?

Memory Verse 'I will also gather all nations, and will bring them down into the valley of Jehoshaphat, and will plead with them there for my people and for my heritage Israel, whom they have scattered among the nations, and parted my land', Joel 3. 2
October 23.	Joel 3. 11-21.
The Final Battle.
The Lord calls for the nations to gather themselves together. Here we see the contrast between the thoughts of men and the thoughts of God. Men will look at the scene and will smell the scent of triumph. They will come with a certainty that there is nothing which might stand between them and their goal of obliterating the name of God from the earth. In reality, it is the Lord Who is calling them together for the final display of His power. Men joined together in their desire to destroy the name of God at the cross and He answered by displaying His power in raising Christ from the dead. On this occasion, He will answer the schemes of men by overthrowing the greatest army that the world has seen.
The reference to the valley of Jehoshaphat reminds us of the time when the nations around Judah joined together against him. The response of Jehoshaphat was to proclaim a fast and then to prepare for battle with singers at the head of the army to praise the Lord because He had sent a prophet to tell Jehoshaphat that he would not need to fight. This is now about to be repeated in a far more amazing way as the Lord gathers all nations together and delivers an equally wonderful triumph. He will judge and they will be unable to resist.
The character of the day is seen as the sun, moon and stars are all darkened. This is what Joel had prophesied a little earlier and it leads to consternation among the nations. It may be that they will turn on each other. There is certainly a suggestion in Daniel that the man of sin will find that others turn on his army when he thought they were joining to take Jerusalem. What they thought to be a  glorious victory turns into an open humiliation as the Lord roars with the voice that brings them to their knees so the armies are left to quake. In one word, He destroys His enemies and delivers His people from the destruction that their enemies thought to execute. While nations tremble, the people of God will rejoice in His salvation. They will acknowledge that He is their Hope and Strength. The people who had failed to enjoy all that the Lord desired for so long will now know that He has taken His place among them. He will dwell in Jerusalem and the city will become holy so that there is no possibility of the enemy ever taking possession again. After centuries of trusting in the natural defences of the city, they will finally bow to the Lord and allow Him to fulfil what He has desired for so long.
In addition to the security of the city, there is an abundance of provision for the people. The mountains will produce an abundance of wine, speaking of the fulness of joy that comes from giving the Lord His place. The hills flow with milk to provide the nourishment that the people need. The rivers are filled with waters and the source is in the house of the Lord. This is a common picture and it teaches us the principle that the only source of lasting satisfaction and blessing for the people of God is when the Lord is dwelling among them and they worship out of a full heart in spirit and in truth. They had followed rituals for centuries and it accomplished nothing. Now, they will see the blessing of whole-hearted obedience. In contrast to the abundance of Jerusalem and Israel, there will be desolation for the  surrounding nations as the Lord calls them to account for their hostility over the many centuries that are past. The enemies are brought down, but Israel is exalted and cleansed.
Are we living in view of the coming glory or the present desolation?

Memory Verse 'So shall ye know that I am the LORD your God dwelling in Zion, my holy mountain: then shall Jerusalem be holy, and there shall no strangers pass through her any more', Joel 3. 17
October 24.	Amos 1. 1-15.
The Judgements of the Lord.
Amos introduces his prophecy with a description of himself and a clear delineation of the time of his prophecy. He prophesied in the days of Uzziah and Jeroboam. This is a period of thirty-eight years, however it was specifically two years before an earthquake which was clearly known to his first readers. He is also careful to set out whom he addresses in his prophecy: it is for Israel. In this context, it is interesting that he starts with a word from the Lord that is issued from Zion and Jerusalem. This may appear contradictory apart from the fact that it emphasises the truth that the Lord never recognises the division of the nation. He still speaks from the city which He has chosen as His dwelling.
The word of the Lord pronounces His intention to judge the nations. He issues a warning to seven nations that surround Israel, including Judah. On each occasion, he starts with the statement that He has noted four matters in which they have transgressed. This highlights the fact that he is not guilty of judging in haste. He gives opportunity to repent until they go too far in their rebellion against Him.
The first judgement falls on Damascus because they have chosen to treat the nation as if it were a harvest to be reaped. They have threshed the people. Elisha wept when he thought about all that Syria would do to Israel in the days of Hazael and his family. The Lord has allowed this in order to draw the people back to Himself, but He has taken note and He will call to account. The fact that He foresees these actions does not excuse them from blame,
The next place to come under judgement is Gaza and the Philistines who gave the captives of Israel into the hand of Edom. While Gaza is mentioned first, the Lord includes Ashdod, Ashkelon, and Akron in the judgement that comes like a fire to burn their cities. Tyre follows for the same reason as the Philistines although the Lord adds the fact that they did not honour the covenant which they had made. In this sense, their sin is more grievous. It is a reminder to us of the importance that the Lord attaches to any agreement that we make. Solomon warns of this in the book of Proverbs. He encourages us to do all that we can to free ourselves from covenants that we may make because they will be a snare to us. There is no question of breaking the covenant.
The third nation addressed in this chapter is Edom. They are the brother nation to Israel, but they are guilty of pursuing them in order to destroy them. The Lord sees the root of this. It is the anger which Esau stored up when Jacob deceived Isaac to claim the blessing as well as the  birthright which Esau had sold to him. This situation should not have arisen because the Lord clearly told Rebekah that Jacob would be the seed to inherit the promises. It is the failure of Isaac that laid a foundation  for this. Esau may have met Jacob in peace when he returned from Laban, but there was no forgiveness. These are linked with Ammon, who came up against Gilead and abused the expectant mothers in their desire to extend their own borders. This is an act of merciless enmity against the people of God. It will bring the judgement of God on them when the Lord  delivers them up for their palaces to burned with fire and their king and princes taken into captivity.
Are we careful to live with a pure heart of love to all around us?

Memory Verse 'And he said, The LORD will roar from Zion, and utter his voice from Jerusalem; and the habitations of the shepherds shall mourn, and the top of Carmel shall wither', Amos 1. 2
October 25.	Amos 2. 1-16.
Moab, Judah and Israel.
The Lord now turns His attention to Moab and exposes his sin in burning the bones of the king of Edom. Edom has come under the judgement of the Lord for its sin, but this does not excuse the conduct of Moab. This is reminder to us of the principle that it is the Lord Who must execute judgement, not ourselves. The judgements here reach out to those who were, in measure, executing judgement that might be considered just. The issue is that they were judging others, not themselves.
From Moab, the Lord turns to Judah. The judgement here is that they have despised the law of the Lord. They have called the judgement of God on themselves because they have the law, but they have failed to teach it faithfully. They have taught lies instead of the truth. As a result, the wrath of God will fall on them like a fire to consume them.
The final judgement comes against Israel. The Lord calls them to account for the way in which they have acted. He tells us how they have made a profit out of those who live in righteousness and the poor whom the Lord specifically stated should receive are from His people. While Judah is called to account for the way in which they taught things that were false, Israel are called to account for actions that are a denial of God. He lists seven sins that demonstrate their disregard for the Lord and His word. In that the judgements are increasing as we go through the book, the lesson that is set out here is that the Lord looks at what we do more than what we say. It is also a reminder for us that if we teach error, it will lead us to practices that will dishonour the name of our God. We may be able to look at others and to think that they are guilty of sins that are worse than any of our failings. This is not how the Lord judges. We need to recognise our own failings. We are not called to account for others, we are called to account for ourselves. If we sin knowingly, we face chastening from the Lord even if others seem to be worse. It may be that the Lord sees the heart and recognises reasons why the sin is not as wilful as ours.
The sin of Israel is compounded by the fact that they are guilty of the exact sins that were found in the Amorites and that brought the judgement of God on them. The Lord left them in total destruction as He cut off their outward glory and their roots. Israel saw the power of the Lord as He brought them through the wilderness and gave them a possession in a land that was inhabited by giants against whom Israel had no natural means of attack. The secret was that the Lord raised up men who spoke on His behalf and men who separated themselves in devotion to Him.  As long as the people obeyed the Lord, He delivered them. When they turned away from Him, He gave them over to their enemies. The people did all in their power to turn such people away from their path of devotion. They gave wine to the Nazarites, they commanded the prophets not to speak. What they failed to recognise was that this was really an act of defiance against the Lord which left Him to feel oppressed by the very people whom He wanted to save.
The Lord warns that the result is catastrophic. He lists seven characteristics to which men would look in battle and He tells them that all who display these attributes will fall in the very feature that marks them. It is not just that they are overcome in an area of weakness, it is their strengths that will be their downfall.
How careful are we in our dealings with other people?  

Memory Verse 'And I raised up of your sons for prophets, and of your young men for Nazarites. Is it not even thus, O ye children of Israel? saith the LORD', Amos 2. 11
October 26	Amos 3. 1-15.
The Word against Israel.
The Lord now brings a challenge to Israel because they have ignored the privileges that He has given to them. He has brought them out of Egypt into their inheritance, He has made them into His own people, unlike any others, but they have ignored His claims on them. 
He starts with a reminder that the very fact that He is speaking to them in this way shows that He intends to act. He uses illustrations which they will readily understand. He starts with the idea of two people trying to walk together when they are not in agreement. This will not last because one will soon set out in a different direction to the other. He follows with the illustration of a lion that roars to indicate that it has captured its prey. It will track stealthily until it has the prey in its grasp. Only then will it roar to warn others to stay away. He uses the illustration of trying to catch a bird in a snare without any gin or bait to tempt it. He speaks of the hunter taking up his trap without anything in it before He ends with the watchman sounding an alarm with his trumpet when there is no danger. Everyone of these is a clear picture of something which cannot be mistaken.  He has fulfilled these examples. The Lord now turns to the nation and points out that the same is true when one of their cities comes into danger. He watches for them, so the enemy can only come when He allows it. He has not acted without warning, He reveals what He is doing to the prophets. He has sounded an alarm, He has roared like a lion, He has snared the people. He leaves His servants with no option  but to speak because He has given a clear command. This is most clearly seen in the life of Jeremiah when he thinks that he might not speak, but his heart burns until he fulfils the command of the Lord. It is clearly not unique to him, rather it is the common experience of all prophets.
The Lord calls for the Philistines and the Egyptians to gather themselves together against Samaria. He will bring the people into confusion because they do not know what to do, not even to know right from wrong. This is a sad indictment on the people. It is sad to think that there were places like Nineveh where this was the case, the Lord gives all men a form of conscience even if it is seared on occasions. The nation of Israel had the law of the Lord. The Gentile nations might be excused, the nation of Israel cannot make any excuse. They have deliberately chosen to set aside the commandment of the Lord. As a result, they are storing up robbery and violence. We can see the same effect today when law and order is undermined because the people have refused the commandment of the Lord.
The end of this is that the nation is left like a flock of sheep where the shepherd has to pick a leg or a piece of the ear out of the mouth of a lion. They are a prey to the enemy with no one able to save them. They have turned away from the only deliverer that could save.
The Lord now issues a very specific judgement. He is going to expose the transgressions of the people and judge them. He will start at the altars of Bethel in which they have trusted. These are the places to which Jehu reverted when the Lord raised him up as king. Instead of returning to the Lord, he followed the pattern of the earlier kings in worshipping the calves that Jeroboam had set up at the first. Now a second Jeroboam has come to the throne and he will be judged for this continued rebellion. Summer and winter houses, the houses of ivory and the great houses will all be brought to nothing as the Lord intervenes to judge,
Are we walking in the ways of the Lord?

Memory Verse 'Surely the Lord GOD will do nothing, but he revealeth his secret unto his servants the prophets', Amos 3. 7
October 27.	Amos 4. 1-13.
The Oppressors Judged.
The Lord now issues a challenge for the nation of Israel to heed His call. He speaks of them as cows of Bashan. This may be an allusion to the  words of David in Psalm 22 when he speaks of the bulls of Bashan. The picture is similar. In both cases, there is a picture of those who gather round to oppress. In this case, it is the poor and needy of the nation who are oppressed. The law made demands that the people should consider the poor. There is no place for those who take advantage of the need of others for their own gain. Sadly, This was forgotten in the days of Amos. It is equally true today in many cases. In general, we see the way in which men who have the means will take advantage of those who do not. It has always been true. There is a rebellious attitude which we see today when servants tell their masters what  to do and even make demands of them. While we cannot and must not condone oppression, it is equally important that we recognise and respect order if for no other reason than the fact that the Lord has established the order. Any rebellion against the authority of others is ultimately a rebellion against the Lord Himself.
The Lord warns of the days coming when the people will be dragged away. They will be forced to go out at places where the wall has been broken down. It may be that the picture is that they will be thrown down as they are led away. The reason for this is because of their attitude. They have thought that they could go to the places which are noted for their place in the history of the nation and do as they please. They have no respect for the Lord and His holiness. They go through a form of sacrifice, but it does not measure up to all that  the law demands. Once again, the lesson for us is clear. We may go through the form of obedience to the pattern that the Lord has set, but if our hearts are not in what we do, it is of no value in the sight of the Lord.
The Lord tells how He has left the people without food to eat and without rain to allow the crops to grow. In His mercy, He has ensured that there are cities where the people can find water, but they may have to travel and there is not enough to satisfy them. He has plagued their harvest so that the fields do not yield their increase for the people. There was mildew that ate away before the harvest and the palmerworm to eat when the crops ripen. There is  little or nothing left for the people to enjoy. The Lord has turned against the people to such an extent that He has sent troubles on the people that rival what He did in Egypt when He brought the nation out of bondage. They face the solemn prospect that they will see the hand of the Lord to destroy instead of to save.
The plagues increase as the young men are cut down and the horses taken so that the people are left without any defence. Their bodies are left to raise a stench that cannot be missed, yet the people still do not turn to the Lord. He has even come against some in a way that compares with the destruction of Sodom and Gomorrah. He has saved some in the same way as he delivered Lot out of the city of Sodom and they still do not take note of His voice. He calls them to prepare for the day of account. They will meet Him in judgement. He will show beyond any doubt that He is Sovereign and men cannot ignore His claims.
Will we be ashamed before Him at His coming?

Memory Verse 'For, lo, he that formeth the mountains, and createth the wind, and declareth unto man what is his thought, that maketh the morning darkness, and treadeth upon the high places of the earth, The LORD, The God of hosts, is his name', Amos 4. 13
October 28.	Amos 5. 1-15.
The Lamentation for Israel.
The Lord now takes up another word against Israel. This time is it a lament because they will fall and not rise again. The context here is very specific. This is not an indication that the whole nation has been set aside. It is a warning that the tribes who separated from the rest of the nation and refused the king whom the Lord raised up will never be a separate entity again. There will be a restoration, but it will be the whole nation who will be restored under the house of David and, specifically, under the rule of Christ. As far as the tribes are concerned there is a literal decimation..
The Lord tells the people what they must do and what they must not do. They are to seek Him. He issues this call twice. The calls are separated by an indication of what He will not accept from them. They must not go to Bethel. This is the place which means the house of God, it has great significance in the history of the nation. It is where Abraham built an altar when he came from Ur of the Chaldees. It is where he returned when he came back from Egypt. It is where Jacob raised a pillar and offered to the Lord as he went to Laban and as he returned. It is one of the places where Samuel judged the nation. Sadly, it is the place where the Lord issued a direct word against Jeroboam when he set out on his path of rebellion by raising the golden calves. however it was set aside by the Lord. The result is that the Lord set aside the place from its privileges. The people may boast of the history, but they need to realise that past blessing is no guarantee of present standing. The Lord turns to Gilgal and Beersheba. Again, these are places of great significance. Gilgal is where the people entered the land and circumcised themselves, but neither the place nor the act associated with the place is of any consequence when the people do not live in a way that is consistent with the profession. Beersheba is the place where Isaac found water. It was a place where both Abraham and Jacob lived for several years. We cannot live in the good of past generations, we need to walk with the Lord for ourselves..
The Lord now warns that if they do not seek Him, He will intervene in judgement. As we read the language, it is similar to the final warning of Peter as he closes his last epistle. The Lord is consistent in His ways. He starts with His people, but He will extend judgement to the whole world. He reminds the people of what He does on a regular basis in order to provide for them. This is true for all men in every place, even if they think to ignore Him and deny His existence. 
Sadly, the response of the people is one of complete rebellion. They will not listen to a rebuke, they hate those who speak what is right, they oppress and rob the poor. The Lord is taking note and He will ensure that they receive a just recompense. They will face the same circumstances as the Lord sends the enemy to oppress them. They have had no thought for what is good and right. They oppress and take a bribe instead of upholding what is just. The poor have no way to obtain justice because they do not have the money to pay a bribe, even if they wished to do it. The prudent person keeps silence because he knows that he will only bring wrath on his own head. The only way to reverse the judgement is to repent in a way that is visible. They must demonstrate that they seek good and hate evil. They must take care to maintain justice at all times, then the Lord may be gracious to them.
Are we really trying to please the Lord, or just putting on a show?

Memory Verse 'Seek the LORD, and ye shall live; lest he break out like fire in the house of Joseph, and devour it, and there be none to quench it in Bethel', Amos 5. 6
October 29.	Amos 5. 16-27
The Day of the Lord.
The Lord now tells the people  that they face a time of wailing in the streets and highways. They will gather the professional mourners together. Even the vineyards which should be the source of joy will be a place of wailing. It is a picture of despair that is unprecedented, but there still only appears to be a superficial response. The Lord is looking for those who recognise what is happening and weep in true repentance. He is not deceived by a show that does not come from the heart. 
He now tells the woe that comes on those who are so superficial. They claim to be looking for the day of the Lord, but they do not realise what they are asking. The same is true today. We often hear men glibly ask why God does not intervene. What they do not accept is that when God intervenes, they will come under His judgement. They will always see reasons why others should be judged, but they refuse to accept the need to change themselves. They will see a time when they flee from one disaster only to find another one that is even worse in its wake. It is a time of darkness where there is no sign of relief from the trouble that the Lord will send on a world that rejects His word.
The Lord turns again to address the religious ritual of these men. They come together, but it is not what the Lord desires. Instead of honouring him, He despises what has become an act of self-glorification. He refuses to acknowledge the offerings that they bring at these times because they are not brought to Him. He sees beyond the outward form and even this is at fault because they are offering to images which they have made. It is a denial of the law of the Lord even if they profess to be worshipping Him. This is important for us to grasp. We cannot satisfy the Lord with an outward form if the heart is not in what we are doing. Even if they were to bring the burnt offering and the meal offering exactly as the law demanded, it would not meet the demands of the Lord because the heart is wrong. For us today, this would translate into performing acts of devotion and worship and following a ritual of purity and obedience which does not come from the heart. We may be true in all details of our worship and service, the words may be completely true to Scripture, yet we may still fail to honour the Lord. The peace offerings, which speak of the fellowship that we enjoy with the Lord count for nothing unless we are serving out of a spirit of worship that comes from a true heart. The songs of praise that the people sing are worthless because the life is not consistent with the words that they are expressing. The Lord is not deceived or impressed by words that do not come from the heart. Simple words from a full heart are far more precious to Him than eloquent expressions from empty hearts.
The Lord takes the people back to the wilderness and exposes their failures which began at that time. It is easy for us to read the history of the nation as recorded in Scripture and to think that departure began after the death of Joshua and his fellow elders.  In reality, it was only covered through those days and, as soon as the restraint of men who knew the Lord was removed, it is seen. This is the same today. It is often the case that a company appears to be honouring the Lord, but they are only following the example of men. As soon as those men are removed, the company changes character and the reality is seen. We need to ensure that we leave a legacy which will last, not an appearance that does not survive past our lifetime.
Are we prepared to seek the Lord with all our heart?

Memory Verse 'Woe unto you that desire the day of the LORD! to what end is it for you? the day of the LORD is darkness, and not light', Amos 5. 18
October 30.	Amos 6. 1-14.
The Danger of Comforts.
The Lord now issues a woe against those who are taking their ease in Zion or Samaria. It is set against a background of men who look at the mountains of Zion or Samaria and think that they are impregnable.  He challenges them to take the time to look at other nations who have fallen and to see if they have any better defence than those nations. The secret of power for the nation as a whole is when the Lord fights for them. Without Him, they have no power, with Him they are invincible. Sadly, they are resting in the confidence that their mountains will defend them. They refuse to accept that the day of trouble is coming on them. Instead, they choose to defy the Lord by lying on their beds, enjoying the comforts of life while they allow violence to continue unchecked. Instead of concern at the oppression and affliction that others face, they sing the psalms in the same way as they did in the days of David when they had rest from their enemies. They fail to understand that all they are doing is to build up the charge that the Lord will raise so that they are first to go into captivity. They will see the banquet that they prepared for themselves taken from them.
The Lord passes judgement. This is not the prejudice of men who pass judgement before all the facts are understood, this is the mercy of the Lord Who sees what is happening but still gives the people the opportunity to repent and turn away from their sin so that He can  turn aside from the path of judgement that He has set out. He has exposed their sin, He ensures that they know His thoughts about their conduct. There is no question that He will overlook their sin again. Sadly, they show the same attitude that many show today. They measure the length of time in which sin has been allowed to continue and they assume that it is because the Lord will not judge. They will not accept that it is because the Lord works to a different timescale to men and He desires mercy rather than judgement.
The futility of trying to escape is seen as the Lord describes events that will take place.  A house cannot provide security even if there are ten men who join to defend themselves in the place. A man will cremate his nephew and carry the bones out of the house. When he is asked if there is anyone else left in the house, he will not be permitted to use the name of the Lord to affirm the truth of his words. The Lord will break down the great and small houses so that the enemy can take them.`
The Lord paints another picture to show the futility of trying to defend themselves. It is like a man who is trying to plough ground that is nothing more than rock. It does not matter how strong the animal is that pulls the plough, it will not make any impression on the ground. The Lord sees the same in the people. He has exposed their sin, He has pleaded for them to change their ways, but it has made no impression on them. They deny justice and make the character of righteousness into something poisonous. It is easy to see how this is true today. Men set aside the ways of God. People who want to be faithful to Him are persecuted while evil is allowed and even encouraged. Men follow their own ways and boast in what they have accomplished as it is were something great when it is vanity which is of no value. All that they have done is to incur the wrath of the Lord so that He raises up an enemy who will afflict the land in every part. It is not just Israel who suffer, Judah will face the same judgement because they are no better than Israel.
Are we 'stedfast, unmoveable always abounding in the work of the Lord'?

Memory Verse 'For, behold, the LORD commandeth, and he will smite the great house with breaches, and the little house with clefts', Amos 6. 11
October 31.	Amos 7. 1-17.
Judgement and Mercy.
Amos now tells us what he saw and how he pleaded for the people. As we read what he has recorded in his prophecy, we might think that he has passed on the message from the Lord without any feelings of compassion for the people. This is clearly not the case as we learn here. It sets a good example for us. While we cannot belittle what the Lord has said, we need to ensure that the people are aware that we do have compassion for them. Paul shows this when he says that he could wish to be accursed from Christ for the sake of his nation. This is a picture of how we ought to feel, especially as we preach to the lost.
The first vision that Amos had seen was caterpillars that came from the time when crops were coming towards the harvest. They went through the land an ate up all that they found so that there was nothing left. Amos understands the picture and pleads for the Lord to have mercy and to forgive. It is notable that he uses the name, Jacob, emphasising that he knows that this is what the people deserve. He sees how small they are. This is interesting in the light of the previous chapter when the people were boasting of their strength. 
The second vision is of a fire that devours and Amos pleads for the people again on the same basis. It is clear that the Lord has determined to judge the people. It may be that He will listen to the pleas of Amos and relent in measure, He cannot ignore the sin entirely. 
Amos sees a third vision. The Lord stands on a wall with a plumb-line in His hand. He asks Amos what he can see and he recognises the plumb-line. The message on this occasion is clear. The Lord will measure the people against the line, He will not pass by again. There is a certain judgement, but it will be executed in a way that is carefully measured  The Lord will expose the shortcomings of the people so that there is no argument that they can bring. Paul paints a similar picture in Romans chapter 3 as he concludes his exposure of the sin of mankind in general. He points to the reality that there is not a single person who will be able to raise any objection to the sentence of God that is pronounced against them.
Amaziah, the priest of Bethel, objects to the message and sends to Jeroboam to accuse Amos of conspiracy against the king by saying that Jeroboam will die by the sword and the nation will be taken captive. He then sends to Amos to tell him to flee to Judah in order to preserve his life. His thinking is that he will silence Amos by putting him in fear for his life. He says, in effect, that he can fulfil his calling, but not in Bethel or Israel. This is a ploy that is often used to silence the message. In today's language, it would be saying that we can worship and preach in the church buildings as long as we do not preach in public. The devil is well aware of the fact that this will effectively silence our witness because we will only preach to the saints. It is sad to think that there are true believers as well as many who profess the name of Christ who follow this pattern and even suggest that others should do the same.  Our answer must be the same as Amos. We have been called by the Lord to be a witness in the place where the Lord has set us. We must do what we can to fulfil that. Those who reject the  call of the Lord will bring the judgement of the Lord on themselves. Certainly, we need to be wise and to ensure that we are true to the Lord in what we do, but we cannot fail to fulfil our calling.
Are we ready to heed the Word of God to us?

Memory Verse 'Now therefore hear thou the word of the LORD: Thou sayest, Prophesy not against Israel, and drop not thy word against the house of Isaac', Amos 7. 16
November 1.	Amos 8. 1-14.
The Basket of Summer Fruits.
The Lord now shows Amos a basket of summer fruits and asks him to describe it. When he says that it is a basket of fruit, the Lord explains the message. The time has come fro the Lord to act against the nation. It will be a time of destruction that will be marked by howls of anguish as the effect is felt as far as the temple. There will be silence as the dead bodies are thrown out . We find in other places that this is because there is not even time to bury the dead. This is the measure of the devastation that comes as the Lord acts in judgement against the people.
The Lord now issues a clear warning to the people for their conduct. He speaks of the way in which they will take advantage of those whom they are supposed to support. They have no reverence for the Lord and they are unjust in their dealings. It is a picture of sin, but it is a picture which we see around us today as we consider the society in which we live. It is vital that believers are clear from any association with this.
The specific details which the Lord highlights are that they set out to destroy the needy and to increase the poverty of the poor. Instead of showing mercy and compassion, they ignore their plight. This is carried forward into their attitude to the sabbath. They observe the day out of form, but they cannot wait for it to end so that they can continue their evil ways. The way in which they conduct their business is in direct rebellion against the law. They use balances which ensure that they receive too much money for too little goods. Both of these actions are condemned under the law because they are no more than sophisticated forms of stealing and deceit. Certainly, we can understand that the merchant will want to profit, but this must be in a way that is both just and fair. It is clear that those who are in a position to buy and sell are only interested in their own ends at the expense of those who are poor. The Lord warns that this only guarantees that the land will come under the judgement of the Lord. He warns of the way in which judgement will come like a flood. It will be severe so that it is like a day when the sun disappears even though there is no cloud in the sky. The times when the people feast will become a time of mourning with laments as solemn as when the only son dies because they see the judgement of the Lord coming on them. 
The Lord points forward to the character of the time of judgement. It will be a time when the most severe problem will not be that there is no bread or water, but that there is no word from the Lord. The people will be left without any direction to turn in order to escape from the enemy that comes against them. As often happens, this is a prophecy which has a direct fulfilment in the near future as the Assyrian comes against the ten tribes to take them away, but there is a far more serious time of judgement coming that will affect the whole nation.  The picture does not mean that there will not be the physical problems. It indicates that the spiritual dearth will be seen to be worse. As we look around today, there is good reason to acknowledge that this is often the case. While there are voices which sound a warning, many are content to continue as if there is nothing wrong or nothing that we can do. The danger is that this is following an empty ritual which is no better than the idols in which the men of Israel trusted in the days of Amos.
Do we listen to what the Lord says and act on it?

Memory Verse 'Behold, the days come, saith the Lord GOD, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the LORD', Amos 8. 14
November 2.	Amos 9. 1-15.
The Voice from the Altar.
This chapter divides into two parts. The opening verses describe the final judgement that comes from the Lord, but then there is the confirmation of mercy that will follow.
The chapter starts with the Lord standing on the altar. The picture suggests the idea of the altar of incense where the high priest would present his offering when he was about to enter into the holiest on the day of atonement. As we read the details here, the scene is the direct opposite of that day. Instead of the high priest representing the people in the presence of the Lord, it is the Lord Himself Who comes out from the holiest to call the people to account for their sin. He shakes the house and cuts off all those who minister in the place because of their failure to maintain His holiness in their dealings. The destruction is such that no one will be able to make their escape. It does not matter what means they use, it is pointless. They can dig into the ground, they can fly up into the air, they can climb mount Carmel, they can go into the sea, they can hide among their enemies, the Lord will bring them to account. He controls every sphere and He will use His agents to accomplish His purpose. He can make the land to melt, He can raise the water into a flood. It is not just the creatures who may fulfil His purpose, it is equally true of every aspect of creation. He is the Eternal and no one can defy Him or go against His word.
The warning sounds out that His eye is on the people and that He will destroy the nation. It will not be a complete destruction. It will be a sifting so that any that defile and corrupt the people are brought into judgement but those who are true to the Lord will not be allowed to  fall. It is good to see the way in which the Lord works. He uses the picture of the sieve. It does not matter whether we see this as the sieve that is used to separate grain or the sieve  that is used to separate flour, the process is the same in each case. The sieve ensures that no course grain or flour will be allowed to pass into the final product. Equally, every part that is of the fine consistency that is required will be kept. It is a clear picture of the final judgement of the Lord. We live in days when there are miscarriages of justice. Someone may escape on a technicality when everyone is aware that they are guilty. Another may be imprisoned only for later evidence to vindicate them. Some may be accused of a motive which is assumed but not actually the case. When the Lord judges, every thought, as well as word and deed will be open to view. There will be no defence for the guilty.
Once the judgement has passed and the guilty condemned, the Lord will restore those who remain and ensure that they cannot be overcome by the enemy. He will close up the breaches, He will raise it up and build it so that it becomes what He always desired. There will be a remnant of their enemies such as Edom, but they will be those who confess the name of the Lord. Instead of the conflict of the centuries, they will recognise the  place of Israel in the purpose of God and they will come under their rule.
The prosperity of those days will be such that the people will be unable to gather the harvest from one year before they need to plough the fields for the next. The grape harvest is singled out for particular mention. This emphasises the fulness of joy that will mark the land in those days. There will be abundant joy and perfect security.
Are we prepared to trust our whole life to the Lord?  

Memory Verse 'In that day will I raise up the tabernacle of David that is fallen, and close up the breaches thereof; and I will raise up his ruins, and I will build it as in the days of old', Amos 9. 11
November 3.	Obadiah 1-11.
The Judgement of Edom.
The Lord now speaks through Obadiah to the nation of Edom. These are the descendants of Esau, the brother of Jacob. Sadly, their history shows that Esau never truly forgave Jacob for the scheming with which he obtained the birthright or the deception that procured the blessing. He did not heed the fact that the Lord had told Rebekah that the elder would serve the younger, nor his father's assertion that Jacob would be blessed because what Jacob had said came from the Lord. In this, he is a picture of the flesh in its self-sufficiency and its rebellion against the Lord.
The first statement of the Lord makes clear the contrast between what Edom thinks of itself and the thoughts of the surrounding nations. This is always true of the flesh. It has higher thoughts of itself than others have or than are warranted by the facts. The nations see them as a little nation which only has any claim to safety because of its location. It attracts their hostility so that they scheme to go against it in battle.
As Edom looks at itself, it is lifted up in pride because it has made a home in places in the rocks where it thinks that it is beyond the reach of the enemy. They are both high and secure to the thinking of men. Edom thinks that this is enough to ensure that he is safe. If he were to think about what is happening around, he would soon realise that he has no more to boast for his safety than Judah with the mountains of Jerusalem. It is typical of the flesh that it will always see reasons why it is not the same as others. This is why Paul has to tell the Romans that the flesh is not, and never can be, subject to the law of God. What Edom fails to grasp, and what the flesh refuses to accept, is that the Lord God is the One Who calls to account and there is no defence against His power. He will overcome every obstacle and silence every argument.
The Lord now tells us the extent of the destruction of Edom. Unlike a thief who will come and take what he desires, but leave other items, Edom will be taken by destroyers who have no mercy and leave nothing behind. The enmity starts with the people who had made an agreement with Edom. In addition to the location, Edom has entered into covenants which secure his land, but these are worthless because the men who made the agreements will ignore them as soon as it is to their advantage. They make a show of friendship and support but they strike at Edom in the very act of sealing the friendship. The wise men of Edom fail to see this coming because the Lord blinds them to the true mature of the hostility that they face. It is an example of the character of Edom being displayed in his enemies. He reaps what he has sown. If he thinks to take advantage of the overthrow of Israel and Judah for his own ends, as we have seen previously, then he will find that others will take advantage of him to forward their own ends. It stands as a warning to us to take care that we are true to the Lord in every detail of our lives. This is the only path of security that cannot be shaken,. It may appear to be foolish to the natural mind, but it will reap rewards in eternity.
The root of the problem with Edom is the way in which he has treated Jacob. He should have shown brotherly kindness to him, but he tried to take advantage at every turn for his own ends. 
Do we show the love of Christ to every believer?

Memory Verse 'The pride of thine heart hath deceived thee, thou that dwellest in the clefts of the rock, whose habitation is high; that saith in his heart, Who shall bring me down to the ground?', Obadiah 3
November 4.	Obadiah 12-21.
The End of Edom.
The Lord now tells Edom exactly what He saw in their conduct. They watched as the enemy came against the nation of Israel. Instead of coming to the aid of their brother, they even rejoiced in their downfall and prided themselves in their own safety they waited for a time to take advantage of the people and went into the city to spoil it as soon as they could. They stood in the path of the people who fled from the enemy so that they had no way to escape. What they did not realise was that the Lord was taking note of all that they did and they would be called to account. The same is true for all men in every situation. We must all give account to God.
It is notable that the last record of Esau and Jacob meeting was the time when Jacob came up from Laban. He wrestled with the Lord through the night at Penuel. When he met Esau, Esau offered friendship and suggested that Jacob should come with him.  It appeared as if there was a genuine reconciliation, but the later events suggest that Jacob was wise to go in the opposite direction even if the way in which he did it was not commendable. 
The Lord warns that the day is approaching when He will call the nations to account. We may look and think that well over two thousand years have passed and there has not been a reckoning as yet, but we need to remember the words of Moses and Peter that remind us a thousand years with the Lord is like yesterday. He does not measure time in the same way as we do. The nations may think to overrun the place where the Lord has set His name, but He is taking account. They are on a path which will lead to total destruction so that they disappear as if they had never existed.
In contrast to the destruction of the nations, the Lord paints a picture of deliverance for Zion. It is not something that will go against the character of the Lord. It will be marked by holiness. While we are not told here, there are several other passages which highlight the way in which this will be achieved. Sadly, Israel and men in general will not accept the need for new birth. This requires an acceptance of sin and their own unworthiness. It goes against the pride in the heart of man. While there was a literal fulfilment and there will be a physical fulfilment in a coming day, we need to appreciate the spiritual lesson for us that no effort that arises from the flesh will ever accomplish anything for God. The removal of the house of Esau so that there is nothing left is a picture of the fact that every mark of the flesh will be removed. Paul teaches that flesh and blood will not inherit the kingdom of God. The Lord will judge in righteousness and only those who have been born again will see the kingdom of God.
The Lord assures His people that they will consume their enemies and that they will claim the inheritance that belongs to them from the Lord. There may be nothing to suggest that this is possible, it may be that their enemies appear to be taking whatever possessions they desire and the people are helpless to stop them. This is only for a time. The Lord will stop men and the people will receive the inheritance because  He will send saviours to fulfil His promise to the people. While this is see in in measure on a number of occasions in history, it is something which will be seen in fulness when the Lord returns to reign.
Do we take advantage of others, or wait for the Lord's time? 

Memory Verse 'And saviours shall come up on mount Zion to judge the mount of Esau; and the kingdom shall be the LORD's', Obadiah 21
November 5.	Jonah 1. 1-17.
The Disobedient Prophet.
This book is a record of one specific commission that the Lord gives to Jonah. The time of the prophecy is around the time of the reign of Jeroboam in Israel and Amaziah in Judah. The historical narrative tells us that he prophesied that the Lord would begin to restore the coast of Israel in those days. We do not know any other details of any prophesies that he made in respect of Judah. He is sent to Nineveh to tell them that there is judgement from the Lord because their wickedness has come to His attention.
The immediate response of Jonah is to go to Joppa from where he would take a boat that was going to Tarshish. It would be difficult to take a journey that was more diametrically opposed to the Lord's command than this. His express intention is to go from the presence of the Lord. He takes his place for the journey in the lower part of the ship. It appears that he wants to escape from attention as far as he could.
As they set out on the journey, the Lord intervenes to ensure that Jonah does not leave. It is notable that the Lord acts in this way. We might readily think that He could have found another prophet. We might think that Jonah would have disqualified himself from service. In reality, we need to recognise that we are all equally prone to such behaviour and it is only the mercy of the Lord that strives with us to use us when He could easily find others to do the work.
When the storm comes, the sailors fear for their lives. This was no ordinary storm. While they do not know the true source of the storm, they are aware that it is supernatural. They call on their gods to deliver, but they are lifeless and therefore powerless in such a tempest. Although they call on their gods, they take every step that they can to lighten the load, but it achieves nothing.
At this point, they appear to recognise that Jonah has not joined in their prayers. He did not realise what was happening. This is a challenge for us. We are in a world that is under the grip of sin and the devil, but the question comes as to how far we, as the children of God, are really aware of exactly where things are moving. Some are deaf to the warnings of judgement that cry out from Scripture. The devil uses debates about prophecy to hinder the Lord's people from recognising the signs of the times. Some are so occupied with trying to understand the exact timetable that they are unaffected by the reality of what is said. It is only when Jonah is roused that he has to confess his part in what is happening. He has said before that he is fleeing from his God, but it is only when he says who his God is, that the sailors recognise the true meaning of his actions. He knows that the only path to safety is that he should be thrown overboard. The sailors do not want to do this. Here is the sad image of  hardened, godless men who have more compassion on Jonah than he had for them or for Nineveh. Eventually, they accept his instruction and throw him overboard. As they do, they plead for mercy on the basis that they are only doing what the Lord asks. The result is immediate. The storm ceases. The result is that the men worship God. While this does not exonerate Jonah, it is good to see that the Lord can bring good, even out of his disobedience. In the meantime, the Lord delivers Jonah by sending a great fish to swallow him and keep him alive.
Are we prepared to obey any and every request of our Lord?

Memory Verse 'Then the men feared the LORD exceedingly, and offered a sacrifice unto the LORD, and made vows', Jonah 1. 16
November 6.	Jonah 2. 1-10.
Jonah's Prayer.
Jonah calls on the Lord from inside the fish. The narrative suggests that this may have been at the end of the three days however we are not told. What we are told is the prayer that Jonah offered to the Lord. He calls because of his affliction, he does not make a clear confession of his sin. He sees himself in the place of death even if he has not actually stopped breathing. It is a place of extremity. This is an example of what we might term a death-bed conversion today. As far as Jonah is concerned, there is no prospect of anything but death unless the Lord intervenes in a miraculous way. He has already done this in providing the fish, now Jonah needs Him to persuade the fish to set him back on dry land.
Jonah acknowledges that the Lord has passed judgement. While he does not confess his sin directly, it is clear that he understands that his plight is a direct result of his rebellion. He is in the place that is frequently associated with judgement. The language of Jonah here is a direct  reflection of the language of the Psalms which foretell the sufferings of Christ. It is a  clear indication that the Lord is permitting Jonah to have a taste of the judgement that his sin deserves. The Lord Himself takes up this event as a sign which He would fulfil. Just as Jonah spent three days and three nights in the fish, so the Lord would spend three days and three nights in the grave. Without the words of the Lord Himself, we would never think to link the sufferings of Jonah for his rebellion against the Lord with the death of Christ. It is a reminder to us that the Spirit of God is at liberty to apply Scripture as He chooses. It also teaches us that our Lord was willing to be identified with every form of sin in His death. It is suggested that the Jewish rabbis were reluctant to include Jonah in the canon of Scripture because of his rebellion. Sadly, it only serves to highlight their refusal to accept their own rebellion against the Lord. It brings a challenge to us as to how far we recognise the true nature of our sinfulness in the sight of a holy God.
The language of Jonah is both literal and symbolic. He was taken to the depths of the sea inside the fish, but he was also in the depths of despair as he appreciated his helplessness. It is when Jonah was in the depths of despair that he remembers the promise of the Lord and turns his face towards the temple. Jonah has remembered the prayer of Solomon and, while Solomon probably never envisaged such a situation, the Lord honours His servant. If he looks towards the temple, the Lord hears. It does not matter that he is in the place of death. It is of no consequence that he has no strength so his soul is fainting within him and his cry is possibly the weakest cry in history. He proves the reality of the truth that “the faintest, feeblest cry they raise will reach the Saviour's ear”. The contrast with the Lord Himself is clear. Jonah remembered in his extremity, the Lord went into death with prayer on His lips. Jonah went through the torment as a result of his rebellion. Our Lord went through far more than Jonah for the sake of those who had rebelled against Him. As we read a passage like this, we are left to wonder at the fact that our Lord, Who never deviated from the path of obedience to His Father, chose to take the place of the rebel so that we could go free. If we grasp the reality of this, we will be left with the same response as Jonah ringing from our hearts. We will be marked by a thankful spirit that readily confesses the Father as the Source of every good and perfect gift. We will be unable to do too much for Him. We will confess that we have nothing apart from Him and we will be delivered from our affliction.
How much do we know of the Lord in our everyday life? 

Memory Verse 'But I will sacrifice unto thee with the voice of thanksgiving; I will pay that that I have vowed. Salvation is of the LORD', Jonah 2. 9
November 7.	Jonah 3. 1-10.
Jonah at Nineveh.
The Lord calls Jonah a second time and asks him to go to Nineveh. It is good for us to note the instances when the Lord gives His servants a second chance. It is easy for us to write someone off because they fail, we need to recognise that the Lord does not do this. It is also easy for us to become discouraged because we fail but the Lord wants us to understand that He will always give a further opportunity to those who fail on one occasion if we are ready to be used by Him. It may be, as here, that He gives the opportunity even when the servant does not appear to be as willing as we might hope. It is certainly true that He will give the opportunity to those who recognise their failure and desire to fulfil His will without any conditions.
The Lord tells Jonah to go and preach what He tells him. On the first occasion, Jonah was given a clear indication of what the message would be. This time, the Lord does not give such a clear indication of what Jonah has to say. It is a reminder for us that we ought to be ready to obey the Lord without any conditions. Sometimes, He may give us a message in advance; sometimes, He may leave us until the last moment to tell us what to say. We must be prepared to trust in every situation.
Jonah obeys the Lord on this occasion. We are now told the extent of his commission. It will take three days to take the message across the city. It is the perimeter of the city that is in view here, but this would be a distance of around eighty miles. As such, it is a task that would appear impossible to even the most dedicated of servants. We can only imagine the thoughts of Jonah as he approached the city and saw what his commission entailed. It is likely that he knew the size by reputation, but the reality of seeing the city in real life must have been a sight that would daunt any. In addition, Jonah would know of the character of the city. With a message of judgement in forty days, he might well wonder how long it would be before he faces hostility to the message which might put him into danger.
The response is something that surpasses anything that we could ever imagine. The only time in history when there has been a comparable response was the day of Pentecost and even that was small and fractured by comparison. The warning touches the hearts of the people from the greatest to the least. Even the king hears what Jonah is preaching and turns in repentance, putting on sackcloth in the eyes of the nation. Jonah might well have tried to avoid the palace because this would be an obvious place of danger for him. In fact, the king sets an example for his subjects and then he calls on the people to heed and to follow.  He calls for a fast which does not only extend to food, but to drink as well. He tells them not to even taste water, but rather to cry to the Lord to hear and to deliver them from judgement. It is sad to reflect on the fact that this response was never seen in Israel throughout their history. Even on the day of Pentecost when three thousand turned in repentance in the morning as Peter preached, there were still multitudes who rejected the message. There is little difference between the messages except for the fact that Jonah could offer no promise of salvation. How sad to see the response to the message of God's salvation where the devil deceives people into seeing the demands rather than the blessing that the Lord offers.
Are we prepared to let the Lord use us in whatever way He chooses?

Memory Verse 'And God saw their works, that they turned from their evil way; and God repented of the evil, that he had said that he would do unto them; and he did it not, Jonah 3. 10
November 8.	Jonah 4. 1-11.
Jonah's Complaint.
As the book ends, we learn the reality of why Jonah was so reluctant to go to Nineveh. We can all think of many reasons that might have been given, but the reason that we read here is probably a surprise to those who do not know the details.
Jonah is unhappy when he sees the effect of his preaching and the Lord's response. Most of us would be overjoyed to see a response like this, but not Jonah. He becomes very angry. It is the picture of someone who is blazing with anger at what has happened. He turns to the Lord and tells Him about His anger. The Lord has done exactly what Jonah thought He would do. He did not want to go to Nineveh because He was afraid that the people would listen and the Lord would not condemn them. He knew the character of his God and he understood that the Lord takes no pleasure in judgement. We do not know the full background to this. The Lord allowed Jeroboam to recover land which had been lost in the days when the family of Ahab ruled despite the fact that he still practised the idolatry that his namesake had set up. It may be that Jonah was thinking that the Lord would warn about the coming judgement, but would always find a reason not to judge. Certainly, he did not have a full understanding of the ways of the Lord in mercy as well as judgement. It stands as a warning to us that we need to be careful in our understanding. On one hand, we may emphasise judgement in a way that projects an image of a harsh and unbending God, but we may be equally guilty of emphasising the mercy of God in a way that encourages our hearers to think that God will not judge. Neither emphasis is a true reflection of our God.
Jonah goes out of the city, makes a shelter and sits there to see what will happen to the city. He knows the answer, but he appears to be hoping that the Lord will change His mind and judge after what Jonah has said. The Lord raises up a gourd for Jonah so that he is sheltered from the full heat of the sun. This only serves to highlight the anger of Jonah. He is ready to sit in the heat of the sun because he thinks that he is just in his argument and the Lord ought to listen to him. Sadly, this only shows the folly of anger. It will raise unreasonable  suggestions and ignore even basic necessities to make a point.
Jonah is pleased with the shelter that the Lord provides for him however the Lord sends a worm to eat the root of the gourd so that it withers away. He then sends a strong east wind as the sun rises so that Jonah faints with the heat. At this stage, Jonah asks for his life to be taken. He sees himself as a man with no purpose. It appears that he is upset because the Lord has failed to confirm the message which Jonah delivered. He did not recognise that the message, as with every message of this nature which the Lord sends, has the primary intention of turning people away from their sin. As we read the eighteen prophets, there are very few examples of a prophet who delivers a message from the Lord which is heeded. In most cases, the prophet issues a warning and the people ignore it. As a result, they suffer the consequences of which the prophet warned. Apart from Haggai, this is possibly the only time of which we read when the people responded. The Lord challenges Jonah about his attitude and points out that, if Jonah is concerned for a single gourd, he ought to expect the Lord to show mercy on a city of sixty thousand who have acted in ignorance. It gives a true perspective and we do well to heed the lesson as we think of multitudes around us who are moving towards eternal judgement.
Do we show the love of Christ to those around us? 

Memory Verse 'And God said to Jonah, Doest thou well to be angry for the gourd? And he said, I do well to be angry, even unto death', Jonah 4. 9
November  9.	Micah 1. 1-16.
The Word of the Lord.
Micah introduces himself at the start of his prophecy with details which indicates that he prophesied at the same time as Isaiah. The only difference is that Isaiah starts in the time of Uzziah whereas Micah only starts to prophesy in the time of Jotham. Only Amos and Jonah prophesied earlier then these two men. As such, it is notable that both Isaiah and Micah start their prophecies with a call for the people to listen. This would bring the challenge to the people that the Lord is speaking directly to them after some time of silence. Most of the earlier prophets were based in the northern kingdom.
Isaiah has two references to the house of the Lord near the start of his prophecy. He tells of a day when the nations will flow into the mountain of the Lord's house and he tells of the vision that he saw of the Lord high and lifted up. Micah starts with a call that comes from the temple of the Lord. The boast of Judah was that the Lord dwelt in the temple, but Micah reminds them that the Lord is in His holy temple in the heavens. The earthly building is just a picture of the true temple.
The Lord will come down in judgement to such an extent that the mountains will melt under His feet, the valleys will open up like wax that melts in the fire and the waters pour out to overwhelm them because of the sins of the nations. The Lord is careful to ensure that the people understand that both parts of the nation are guilty. We can easily see how Judah might think this is only for Israel. The Lord makes clear that His judgement will fall on the land of Samaria and Judah. He also makes clear that the guilt comes out from the capital, it is not something that  is seen in the outlying districts. Uzziah and Jotham were good kings, but the Lord still sees corruption in the centres of the kingdom.
The Lord now highlights the judgement of Samaria because of what He has seen. He will break the city down to the foundations. He will expose and destroy the idols. It is the price of fornication. This may well indicate that the result of unfaithfulness to the Lord is that the  land is given over to unfaithfulness to one another. It is sin which brings distress to both the Lord and His prophet and which reaches to Judah and Jerusalem. It is not simply that the one part of the nation has turned away from the Lord, the whole nation is united in their sin. It is an incurable wound, even if it will be well over one hundred years before the Lord finally acts in judgement against the city of Jerusalem.
The Lord warns not to allow the word to be published in Gath. He desires that they will take heed to His word and turn so that the nations who surround the people are not given reason to lift themselves up. This is a word for us to heed today. There is never any place for the affairs of the assembly to be published among unbelievers, Paul makes clear that we ought to deal with any disputes internally.
Micah now gives us a description of the shame that follows as people are left to run away naked, some wait for the Lord to deliver, but He gives them over to the enemy, some flee for their lives in chariots with the swiftest beasts to pull them. For all this, there is mercy. They may give bribes to save themselves, but the Lord will raise up an heir to provide a temporary deliverance. His desire is that the people heed the threat before it is too late.
Are we prepared to turn to the Lord, and give up everything for Him?

Memory Verse 'Hear, all ye people; hearken, O earth, and all that therein is: and let the Lord GOD be witness against you, the Lord from his holy temple', Micah 1. 2
November 10.	Micah 2. 1-13.
The Sin of Oppression.
The Lord now starts with the details of the exact nature of the sin of the people. He starts with those who plan evil in their beds and carry it out in the morning. This speaks of people who spend the might deliberately planning evil which they can execute in the day. They are so intent on their evil that they will spend all their time in planning how they can execute it. In all probability their chief concern is to ensure that they are not called to account. What they forget is that the Lord sees and He will call to account. The extent of their evil is seen in that they will set their hearts on some possession and take it violently, even if it means that they rob a man of his inheritance. The mention of oppression suggests that they make life unbearable in one way or another until they achieve their ends. A clear example of this is the way in which Jezebel schemed for Ahab to take the inheritance of Naboth. When he could not achieve this by negotiation, she obtained it for him by violence and deceit. What the people have to realise is that the Lord is able to move in a way that maintains His honour and calls the people to account for their actions. The difference between the schemes of men and the Lord is that when the Lord acts, He cannot be defied. The people will be left to bemoan the fact that the Lord has spoiled them and left them with nothing. It is a clear illustration of the principle that we must reap what we sow.
The second aspect of sin is that the people refuse the word of the Lord. They tell prophets not to prophesy. They do not want to have their shame exposed. The Lord reminds them that He is only seeking for their good. He is not trying to close up their way without reason, He wants to do good to the people, but they must be ready to accept what He says. Instead of this, they are an enemy of those who a upright in their way. They take their clothes from them, they rob widows and orphans of the possessions which the Lord has given them. It is easy to see the echo of this prophecy in the words of the Lord as He exposes the hypocrisy of the scribes, Pharisees and lawyers. It may be that they make a show of religion, the Lord sees the reality of what is underneath their actions. He calls on them to leave because there is no rest for them in the land while they act in this way. 
In contrast to the way in which they silence the prophets of the Lord, they will accept those who encourage the people in their sinful ways. A man is accepted if he speaks lies as long as he proposes what the people want to hear. He encourages them to become the slaves of wine and strong drink despite the fact that the Lord has sad that this will pervert justice.
The Lord tells us that He will call the people together like a flock of sheep. They will make a great noise because of their numbers, but it is to no avail for their safety. They have set the ways of the Lord aside and followed their own ideas. They may well think that they are coming together to defend themselves against an enemy. The noise may be an indication that they think that there are so many of them that they can withstand the attack that comes against them. What they have not reckoned is that the Lord is fighting against them so they have no strength for the battle. The breaker comes up and destroys their defences. They go through the gate with the king ahead, but the Lord Himself is the One Who is leading the enemy against the people.
Are we prepared to let the Lord search our hearts and reveal our failures?  

Memory Verse 'The breaker is come up before them: they have broken up, and have passed through the gate, and are gone out by it: and their king shall pass before them, and the LORD on the head of them', Micah 2. 13
November 11.	Micah 3. 1-12.
The Judgement of the Leaders.
The Lord now challenges the rulers of the people directly. They are the people who should teach the people the ways of the Lord and set he example of justice. The example that they set is that they hate good and love evil. They are marked by violence and oppression of the people. It is easy to see the way in which the words of Micah are reflected by Ezekiel as he details the condemnation of the shepherds of Israel. These are men whose only interest is their personal gain. They have no love for the Lord or for His people over whom He has set them. This ought to be the root of all service, but especially for those who lead the saints.
They face a recompense from the Lord to reflect the way in which they treated the people. He refuses to listen to their cries and hides His face from them because of their ways. The prophets are included in this because they expect the people to feed them. They pronounce peace on them, but in reality they are plotting to destroy them. The Lord will send darkness on the prophets so that they cannot see a vision or determine the interpretations. It is likely that this is an indication that they will not even be able to raise a lie in that day. Daniel will give an indication of the idea. The Chaldeans were able to offer interpretations to dreams which might satisfy on most occasions, but there were three instances in his prophecy where the Chaldeans were silenced and the king had to call on Daniel to interpret. It may be that Daniel was overlooked because he would never deviate from the truth. This is the character of the men of Judah and Israel in the days of the prophets. The people listened to the false prophets who offered empty promises of peace, even if it cost them. They would not heed the word of the Lord through His prophets because it was uncomfortable and demanded change. We need to avoid this spirit in our lives.
In contrast to the false prophets, Micah tells us of his character, the one which should mark every servant of the Lord. He is energised by the Spirit of the Lord. This enables him to speak in a way that shows justice and strength. The message is not what the people want to hear. It tells of the transgression and sin of the people. It pleads with the rulers to listen to what he says. As we read what Micah says, we may be surprised at the tone. The language is not conciliatory in any way. It is likely that this is because the people addressed have set themselves on a path from which they are determined not to move. There is a time for us to plead for reconciliation, but there comes a time when we need to alert people to danger. We need wisdom because Jude tells us that some will heed a plea that is made in love and compassion, while others need to be warned in a severe way which is likened to dragging them out of the fire. We need wisdom from the Lord because if we use the wrong approach, we may fail to touch the hearts and affect the lives in the way that we desire. There is no guarantee of success. These people were guilty of using their position to make gain from the people of God. At the same time, they claimed that no one could touch them because the Lord was among them. It is a cry which is echoed as the Lord speaks to the Laodiceans. It can be true for us today. It is seen when we claim that we are gathering to the Lord but fail to acknowledge His word in the way in which we live or gather. The Laodiceans were blind to the danger that the Lord was outside, knocking at the door. The warning of Micah comes down to us. It is a path that will lead to desolation. 
Are we really motivated by love for our Lord and for others?

Memory Verse 'But truly I am full of power by the spirit of the LORD, and of judgment, and of might, to declare unto Jacob his transgression, and to Israel his sin', Micah 3. 8
November 12.	Micah 4. 1-13.
The Last Days.
Micah now takes us forward to the last days when the Lord reigns over the earth. These verses are almost a repetition of what Isaiah describes at the beginning of his prophecy. We are shown the scene where the mountain on which the house of the Lord is set has been raised so that it is above the rest of the mountains. Neither description tells us specifically  whether this is compared with the whole world or just with the land, but certainly the effect is that there is only one place which has complete supremacy in the land. It will also stand out in such a way that it draws the nations towards it. The fact that the people flow into it shows the character of those days. It may be the highest mountain, but it is the place where the Lord dwells, so it is no hardship to be present. This is true for the Lord's people, but it is also true for the nations who have a desire to go up to the mountain and hear what the Lord has to say. There is a challenge for us in this because we should have such a love and desire for the Lord that we find no difficulty in going to the gatherings of the Lord's people and we should go in such a way that others will want to know what we find there. 
The most significant effect of this is that the Lord judges and the nations will willingly transform their weapons of war into implements of harvest so that they can gather in the abundant fruit that grows in those days. Amos describes the days when they will not be able to gather one harvest before they need to sow for the next one. We find now that this is despite the fact that the people will use all their ingenuity to gather the harvest. 
Micah adds another aspect of these days. It will be a time of rest when they can sit under their vine and fig tree without fear. It may be that the nations have their gods, the people of God will not give thought to the idols of men again because they know the blessing of the salvation of the Lord. The Lord gathers the lame and oppressed of the people. These are the people who would be overlooked. It may also be an indication that the remnant in that day will be made up of those who are thought unworthy by the people at large. After centuries in which people have honoured those who are strong and make a physical impression, it will be a time when the Lord ensures that true honour is given to those who are overlooked.
The Lord now brings the challenge to the people in view of what is coming. Any glimpse that we may have of the future is always intended to motivate us in the present. This time, the reason is that the Lord wants His people to direct their thoughts in the right way. They are assured that the first dominion will come to the nation. It is of no consequence that they do not have any standing at the time when Micah speaks. They need to learn the lesson of child-birth. There will be no joy until such time as the people have suffered. They face a  time of judgement and torment. They will be sent out to Babylon. They may be sent to live in the field. The Lord will redeem His people. It may be that their enemies come up against them. It may be that the nations see the weakness of Israel set against the strength of their numbers. Humanly speaking, there is no possibility of deliverance. In all probability, it will be a scene where there is no scope for another nation even to rise against such an army. It overlooks the thoughts of the Lord. He will deliver. He will allow His people to tread their enemies under their feet and no one will be able to harm them. It will be the Lord's battle and the Lord's triumph.
What do we show of the beauties of Christ in our lives? 

Memory Verse 'But in the last days it shall come to pass, that the mountain of the house of the LORD shall be established in the top of the mountains, and it shall be exalted above the hills; and people shall flow unto it', Micah 4.1
November 13.	Micah 5. 1-15.
The Restoration of Israel.
We now come to what is probably the best known passage in Micah if not all of the minor prophets. It is the Scripture to which the advisors of Herod turned when the wise men came from the east to ask where the newborn king was to be found. The context is interesting. It is set against the troops that have gathered against Jerusalem. They have come in mockery to such an extent that they strike the judge of Israel on the cheek. This may have  a literal fulfilment around the time of Micah when the Assyrians came up against the city, it will undoubtedly have a future fulfilment in the times of Great Tribulation, but we can see the way in which our Lord identifies with the people in their suffering. He is the Judge, He was taken and struck across the cheek. They even plucked His beard in mockery. The nation was forced to suffer this indignity because it had no power to resist. Our Lord suffered because He was taking the place of the people. Whether we look back or forward, the nation is only reaping the consequences of what they have done. Our Lord was receiving what all deserve because of sin. The place of His birth is notable because of its small size. It is insignificant in the eyes of men, but it has the highest honour as far as God is concerned.  It is the place where Rachel died, it is the place associated with Boaz and David. This is the only mention after that time until the Lord is born, but the verse tells us that it is linked to One Who will be a universal Ruler and One Who can trace His existence to a point before time existed. It may be that He gives the people up for a time, but when the national new birth takes place, He will gather the people, He will feed them and they will dwell safely because His power will extend to the ends of the earth. He is the Source and Supply of Peace for the nation when the enemy comes in. The people will rise up against the enemy and waste him to the ends of his dominion. 
While the nation may have been decimated, the remnant will continue as testimony to the power of the Lord. They will turn from being the prey to being the lion that will destroy all who stand against it. We can only marvel at the glorious contrast between the picture that men see as the Lord first intervenes and the picture that the Lord paints as a result. Israel was a prey to all around. It was powerless against the weakest of its enemies. It was at the end of its existence to all appearances. At this point, the Lord intervenes and His enemies fall like dust. Not even the accumulation of all the powers of earth and hell can withstand in that day. They are cut off and, in His mercy, the Lord allows the nation to be the means by which He accomplishes this. While the main army may disappear like dust, it appears that others who did not take a lead in the battle will fall as the Lord exalts His people to the place that He intended for them from the beginning.
As we read the picture of judgement, we see how everything in which men might ever trust will be brought to nothing. Horses, chariots, cities, strongholds, witchcraft, idolatry are all destroyed as the Lord sets out to fulfil His purpose. This is what the Lord wanted from the people in the days of Joshua. They were to take possession of every place where they trod, but they had to destroy every person and idol. There was a solemn warning that any who were left would be a thorn in the side of the people. They failed, but there will be no failure in the coming day. 
Are we careful to give our Lord His rightful place in every detail of life? 

Memory Verse 'And he shall stand and feed in the strength of the LORD, in the majesty of the name of the LORD his God; and they shall abide: for now shall he be great unto the ends of the earth', Micah 5. 4
November 14.	Micah 6. 1-16.
The Controversy of the Lord.
The Lord now raises His issues that He has with the nation. He calls on the mountains and hills to hear. The force of this is that His controversy is one which would be clearly recognised as valid from the beginning of time. The whole earth is fully aware  that He is just in His ways.
He starts with a call for the nation to explain what He has done to earn their displeasure. He gives them the opportunity to argue a case for turning to idols. He even starts by setting out what He has done for them to earn their favour. He goes back to Egypt and reminds them that He has delivered from the bondage of Egypt. He reminds them of the way in which Balak tried to undermine them in the wilderness and the answer that Balaam gave. It is all a witness to the fact that the Lord has been righteous in His dealings with the people.
The question comes back as to how the people should approach the Lord. They recognise that they must bow to the most high God. They suggest that they bring burnt offerings, to the extent that they could be numbered in thousands of rams and ten thousand rivers of oil. The answer comes back that the Lord has already told them that He is looking for character that reflects His Person. He wants to see justice, mercy and humility. The people have not learned that no amount of sacrifice will ever compensate for blatant sin. The purpose of the offerings is that they provide a means for sin to be put away when it has been found. There was never an intention to allow sin to be unrestrained. The same is true today. While we preach a message of faith, we do not preach the lie that once we believe, we can do as we please. Faith will effect a change of life. This will give rise to a character that the Lord desires which will be manifest in justice, mercy and humility. When Paul outlines the truth of the gospel, he starts with the demands of righteousness and the fact that we fall short. It should be apparent from this that the Lord wants to see righteousness. He moves on to show that the mercy of the Lord is seen in the fact that He provides a just basis on which the sinner can be pardoned and justified. This ought to mean that we will love mercy, if for no better reason than the fact that we can only stand because the Lord is merciful. When we appreciate these truths, we will be left with no merit of our own to claim, so we can only walk in humility. Sadly, we can often accept and preach the truths of the gospel without allowing them to touch our lives and transform us as they ought.
In contrast to what the Lord desires, what He sees is wealth gained by wickedness as they take advantage of others for their own ends. The rich maintain their status by violence and deceit. It may be that the poor cannot answer, the Lord sees and recompenses their actions on their own heads. They will be left to eat without having enough to satisfy, to see their riches taken, to grasp at things and see them disappear. Every possession in which they trusted and boasted will come to nothing,  They will sow, but there will be no harvest. Even if they make a show of contentment, there will be no joy. The reason is simple. They have followed the ways of Omri and the works of Ahab. It may be that they do not bow to Baal, the Lord sees a heart which has never turned away from idolatry. They are bringing wrath from the Lord on themselves until they become an object of shame and reproach.
Are we living in the enjoyment of all that is ours in Christ?  

Memory Verse 'He hath shewed thee, O man, what is good; and what doth the LORD require of thee, but to do justly, and to love mercy, and to walk humbly with thy God?', Micah 6. 8
November 15.	Micah 7. 1-10.
The Lot of the Faithful.
Micah now describes the circumstances that will mark those who are true to the Lord. They will need to show wisdom if they are not to be snared by those who become their enemies. He starts with the picture of a harvest where there is nothing left because it is so sparse. They may desire the first fruits, but there is not even the fruit for gleaning. In case we are in any doubt about what he means, he tells us clearly that there is none who could be termed good or upright. Every man is focussed on their own interests at the expense of others. This is a characteristic of the present day to such an extent that many businesses encourage workers to think in this way. Princes and judges are only interested in who will give the greatest bribe, greatness is measured by the ability of a man to achieve his schemes without any thought of the means to the end. The best of men are no better-than briars and even those who appear upright are like thorns. The watchmen fail and the visitation comes suddenly. Even friends cannot be trusted to such an extent that a men cannot afford to say something to his wife for fear of being exposed. Children and parents are at variance. It is a warning that the Lord reiterates in Matthew chapter 10 verses 20-22.
The response of Micah is to set an example for the godly in the day of trouble. He looks to the Lord and relies on God as the Source of salvation. There is no help in man, only the Lord can answer the onslaught of the enemy. These are easy words to speak, but the force of them is great when we read of days when the believer will face such opposition and oppression. No one will be able to buy or sell without the approval of the enemy.  There will be few who would even dare to come to their aid because of the danger that they face for being identified with the people of God in any way. Micah tells us the confidence of all believers in every age. The force of his words will be especially precious in the days of  the Great Tribulation. When the enemy threatens and even executes the believer, their response will be that their fall will lead to the time when they will rise up in contrast to the enemy who will disappear from the stage of world history. The Lord will shine light into their darkness in contrast to those who face outer darkness. It may be that they face wrath, they know that there will be salvation and a declaration of the righteousness of the Lord. As we read this, our thoughts turn to the cross. This is the sure foundation of such hope for every believer. We rest in the confidence that there is One who was brought into the dust of death, trodden down like a worm and no man, but He spoiled principalities and powers. We know One Who went into a darkness that covered the whole land, but now dwells in light that no man can approach and brings His people into that light. We contemplate One Who bore the wrath and indignation of God until it was exhausted, so we can be certain that we will not be condemned.
Micah points us forward to the fulfilment of the purpose of God. The enemy will be left in shame. The fact that Micah speaks of she that is mine enemy serves to highlight the shame. The man who claimed to be the epitome of everything that a man could ever be is left in abject weakness. She may have said, where is thy God, but the answer comes back until she is left to be trodden down in the street. She has no answer to the power of the Lord when he intervenes to overthrow the bitter enmity of men to the name of God.
Are we ready to face the loneliness of standing away from the crowd?

Memory Verse 'Therefore I will look unto the LORD; I will wait for the God of my salvation: my God will hear me', Micah 7. 7
November 16.	Micah 7. 11-20.
The Mercy of the Lord.
The prophecy ends with a picture of the end times. The walls will be built and the decree of the enemy will be brought to nothing. There will be a recognition of the way in which the Lord has delivered His people such that they come from Assyria and every place across the land. It will be a time of gathering and the nation will take its place. Even in that day, there will be some desolation because of the people who live in those places. They will receive the fruit of their actions.
The call goes out for the Lord to tend the people with His rod. This is the rod which will correct the saints and silence the enemies. They are the Lord's people whom He has called to be His inheritance. They have a unique place among the nations, they are not a part of the whole. We can readily understand this today at a time when many are calling for more cooperation and union between nations. The Lord's people can never part of anything that makes demands on the people which could turn them away from the Lord. He is the One Who saves them and keeps them. He can do for them in the midst of the nations what He did in Egypt centuries before. It does not matter whether it is Egypt with its limited technology by today's standards or a vast array of nations united with more sophisticated technology than we would think possible, the Lord is Sovereign and He will bring them down to accomplish His purpose. They will be unable to resist His word. There will be total confusion as the armies cannot hear the commands they are supposed to obey. There are many examples of how the Lord has wrought victory in the past, but this will surpass them all, possibly even using every means that He has in the past. It will be a scene of total fear for the armies of the world, they will hide away in every hole that they can find.
Micah now records the cry of the people in that day. It will be a song of worship to their God as He shows His power on their behalf. They will acknowledge that there is no God like Him. They will see themselves in their true light in that day and acknowledge that it is only because the Lord pardons that they have any standing. There are few who will pardon the rebel, but this is what He does. He has borne with them for centuries and still He does not turn away from them. It may be that they have refused His mercy for two millennia, He will still restore them when they call on Him. It may be that they have gone against His word and chosen their own path. Still, He will not retain His anger against them, He takes pleasure in showing mercy. He is waiting for them to call so that He can turn again and have compassion on them. 
He does not overlook their sin. Micah now takes us beyond anything that the law could offer. It could only condemn them for their transgression and iniquity, the Lord has now made a way in which He can not only forgive the sin, He can also transform the sinner so that he does not continue in sin. The past is put away in the depths of the sea from where it can never be brought back again.
The book ends with the assurance that the Lord will fulfil all that He has promised to Jacob and Abraham. This serves to emphasise the earthly inheritance is in view and that He will fulfil His work despite the failure of men. 
Are we enjoying the bounty of the Lord or the passing vanity of the world?  

Memory Verse 'Who is a God like unto thee, that pardoneth iniquity, and passeth by the transgression of the remnant of his heritage? he retaineth not his anger for ever, because he delighteth in mercy', Micah 7. 18
November 17.	Nahum 1. 1-15.
The Burden of Nineveh.
This book has a double title. It is the burden of Nineveh and the vision of Nahum. Nahum means comfortable and it is appropriate in view of the subject of his prophecy. Nineveh is the capital of Assyria who threatened Israel and Judah. While Israel had been taken captive, Judah was delivered when an angel of the Lord slew one hundred and eighty-six thousand of the Assyrian army in a single night. While the nation was not immediately destroyed, its influence was weakened and it would not threaten again. For all the arguments of men, the simple explanation is that the Assyrian overstepped the mark that the Lord had set. This is the background to the prophecy as Nahum tells of the downfall of what had been the major city of its day.
The vision starts with the Lord and His thoughts regarding the city of Jerusalem and the nation. He is jealous for his people and He promises revenge. He will execute judgement in a severe way because they have roused Him to anger by their actions. He is not quickly roused, He will not act in haste, but He is just, so the wicked will not escape unpunished.  He can dry up the sea and all rivers. He can make places to languish which had been a byword for health. Even the mountains and hills will vanish at His word. There is no place where He cannot touch the earth to such an extent that He can melt the earth itself.
Against this background, Nahum raises the question as to who can stand in the face of this. There is no security for His enemies, but those who trust in Him will find that the same power delivers them from their enemies. He can direct His power to bring down or to deliver as required. He is good to those who trust Him, he is a stronghold that cannot be breached.
Nahum now raises the challenge to Nineveh. They are plotting against the Lord, but He will finish the work and destroy them. While this was true in an immediate sense in the days of Nahum, it will be true in a much more wonderful way for the remnant of Israel in a coming day when the Lord intervenes and brings every knee to bow before Him. They will fold like thorns, fall like drunkards and be consumed like the stubble. We see three pictures of helplessness for various reasons and the lesson is that those who try to stand against the Lord will find that every power they possess is abject weakness in the light of His power. We read of a wicked counsellor who plots evil against the Lord. This points us forward to the day of the Lord when there will be a man who sets himself against God. The response of the Lord is that, even if they appear to be in complete control and are so numerous that it is impossible to imagine an army that could fight with them, they will be brought down as the Lord comes through them. In contrast, the people who have faced affliction will see a full  deliverance. The Lord will remove the yoke and the chains which have held the people.
As the chapter draws to a close, we are reminded that the Lord will not compromise His standards to fulfil this. The people will be delivered from idolatry before the Lord saves from the Assyrian. The root of their affliction must be put away. He sees the corruption and demands that it is finished. He brings a message of peace for Judah, but they are expected to show their gratitude by keeping the feasts of the Lord and fulfilling their vows.
Are we prepared to leave all judgement to the Lord and show mercy at all times?

Memory Verse 'The LORD is good, a strong hold in the day of trouble; and he knoweth them that trust in him', Nahum 1. 7
November 18.	Nahum 2. 1-13
The Destruction of Nineveh.
The Lord now issues a warning to Nineveh about its destruction. He starts with details of the way in which Israel was overrun and the lack of mercy that the Assyrian showed at that time. What the Assyrian did not consider was that it was the Lord Who took the power and greatness of Jacob and Israel. The Assyrian came to empty the land and to destroy what the Lord had chosen for Himself. Their shields were stained with the blood of the people to whom they showed no mercy. They took the finery of the land, they torched everything that they did not want for themselves. It was a picture of total desolation. It may be the Lord had decreed judgement against His people, but He did not desire merciless oppression, yet this is the way in which the Assyrian behaved. 
The answer of the Lord comes as He takes note of those who were seen as the worthies in the battle. While they may have fulfilled the purpose of the Lord at the first, they have gone beyond His word and set themselves in opposition to Him. The result is that men of war who were highly esteemed stumble helplessly. They do all that they can to secure the city, but the defences are breached so that the river, which was so often a source of strength and defence, is used in the overthrow of the city. As so often happens, the Lord uses the might of the nation in its overthrow to demonstrate that He is greater than the greatest of men in their strengths. Huzzab may suggest a decree that is established or it may be a woman of high standing in the nation. In either case, the picture is that the greatest of the nation are led away in shame and disgrace. The slaves are allowed to leave so that the attention is drawn to the abject humiliation of those being taken. The very people who would have received the honour of the city are now left exposed to the view of all. Instead of lifting their heads in pride, they do all that they can to hide from view. The call goes out for the mighty men to stand but they flee for their lives without looking back because they know they cannot save others, their only hope is that they might save themselves. The silver, gold, furniture are all left for the spoilers. The city that stood as the centre of the world is empty and waste without any value. The city that was known for her strength and power is left with knees that knock in fear. The people who took pleasure in inflicting pain on others face the same pain and affliction.
The Lord now pronounces His sentence and its reason. He uses the lion as an illustration. The lion would stand in power and dignity so that no one could strike fear into him. While he could do as he pleased, he only took the food that his family required. He did not kill for no reason. Certainly, he provided abundantly, but it was not excessive. In contrast, Assyria has showed no mercy. They overthrew their enemies and had no pity on them. As a result, they incurred the wrath of the Lord. He will bring their overthrow in the same way. If they would not show mercy to others, He will not show mercy to them. This is a principle that we find repeatedly throughout the Scripture. Paul summarises it in Galatians chapter 6 when he reminds us that we will reap what we sow. It is one of the tenets of the pattern of prayer that the Lord taught His disciples. We cannot ask for forgiveness if we are not prepared to forgive others. It is seen consistently in God's dealings with the nations of men.
Are we resting in the power of our Lord to keep us in every circumstance? 

Memory Verse 'For the LORD hath turned away the excellency of Jacob, as the excellency of Israel: for the emptiers have emptied them out, and marred their vine branches', Nahum 2. 2
November 19.	Nahum 3. 1-10.
The Ruin of Nineveh.
Nahum now details the fall of Nineveh. He starts by pronouncing a woe on the city that comes because of the lies and robbery which have marked its dealings. They made a prey of others so now they have become a prey without any way of escape. He describes the sounds that mark the city. They may have been familiar, but the reason is different now. In the past, when they heard the whip, the horses and chariots, it was evidence of the glory of the city. Now it is the sound of the enemy as he makes inroads to destroy the people who thought that they could do as they pleased. They see the sword and spear shining in the light of the sun, but it is not their mighty men. All around is the evidence of destruction and death with so many corpses that the enemy army tumbles over them. 
The reason for the destruction is interesting. While we know that they have overstepped the mark in executing judgement for the Lord, it is the immorality and witchcraft that is seen in these verses. These have been the basis on which they have sold nations and families. It is a complete disregard for the ways of the Lord. This is something for us to note as we think of the way in which these values are dismissed today. Men set light by marriage and the need for a father and mother. Rather than addressing the root of sin, they try to excuse and even promote it. They refuse the lesson of history that this has been the downfall of nations and empires over the centuries.
The response of the Lord is clear. He will expose their folly. He gave them the power to do what He desired from them, but He will take away the power when they defy Him. They will become the object of scorn and derision as He leaves them to an open shame. Any who see what is happening will flee for their own lives. They will not stay to offer any comfort or consolation because they will fear that it will leave them to face the same mockery. It is typical of men that the place or person that is the centre of attention one day will be left on its own the next because they offer nothing to others. The friends of the city only wanted to make gains from their allegiance, they had no true love for the people. Sadly, it is what our Lord suffered at the cross. It brings a challenge to us as to whether we are true to Him at all times or only when we think that we may gain by it.
The Lord now reminds  the people about No. This was a place that appeared to be in the best location and full of people for its defence. It had the might of both Ethiopia and Egypt to assist along with Put and Lubim. Their resources appeared to be infinite. If ever there was a place that could not be taken, it was No. All of this was of no account when the Lord decreed that its time had come. She was taken into captivity. Her children were destroyed. Her nobles were sold by lottery as if they were not even worthy of being put into the open market as slaves. Her great men were taken in chains. A place which had everything about which men might boast sees all its glory turned into open shame.
While we read of physical judgements and consider two cities that lost everything, there is a lesson here spiritually for us and for the places where we live. Men will make boasts about their prowess in terms of wisdom, knowledge and power. All of this will be nothing in the sight of the Lord. We will only have a lasting benefit if we walk in faith before Him.
Are we careful to avoid every taint of sin in our lives? 

Memory Verse 'Art thou better than populous No, that was situate among the rivers, that had the waters round about it, whose rampart was the sea, and her wall was from the sea?', Nahum 3. 8
November 20.	Nahum 3. 11-19.
The End of Nineveh.
Nahum now describes the end of Nineveh. The city is like a crowd of drunken men who are trying to hide themselves or to find the strength to withstand the enemy. The image paints a picture of utter helplessness where any attempt to stand is open folly. They do not know what they are doing so their resistance is feeble. The next image is a place that is like a fig tree that only needs to be shaken for the fruit to fall. It is easy to see how the two pictures come together. We can imagine the noise from a drunken mob as they tell each other to be quiet so that they are not found. There is no power to resist, they are like women who fall into the hands of the enemy because they do not have any strength. As soon as the enemy comes, the gates are open and fire devours the bars that might have been used to lock them.
There is a call for the people to try to resist. They are told to draw water so that they can withstand a siege. They are told to build up their defences so that they do not collapse when the enemy comes. They are advised to take clay and make bricks that will form a wall so that the enemy cannot easily take the city. This is not advice to avoid capture, it is rather the efforts of those who are in a hopeless state. They will try anything that might possibly buy them a few more minutes. It is of no use because the fire devours every defence. Those who try to escape will be cut off by the sword and devoured in the way that locusts might devour the crop. It would not help if they made themselves like a swarm of locusts in number because the Lord has decreed their judgement. They have multiplied merchants so that they appear as numerous as the stars. They have many princes and captains to lead them. There is no shortfall in manpower, counsel or skill for the battle. This is an army that appears to defy all enemies. They are gathered like the grasshoppers on a cold day and they will disappear and scatter as quickly as the same grasshoppers when the sun rises.
As Nahum draws his prophecy to an end, he speaks of those who ought to be the leaders and guides for the  people. They should be watching and making preparation for the attack of the enemy, but they are sleeping. They think that they are secure and that no one can come up against them to threaten them. The nobles are living in a false contentment, they cannot believe that there could be a threat to their well-being. Here is the false hope of so many. We see it all around us today. They may be like the scoffers of Peter's day who think that a delay in the fulfilment of the promise means that it will not happen. They may be like the Jews in the days of the Lord who trusted in their own righteousness so they did not think that  they could possibly be called to answer for their conduct. They certainly had the might and defences to resist. What they did not take into account is the fact that it is the Lord Who is sovereign. It does not matter where our trust lies, it is worthless the moment that the Lord intervenes. He is the only secure foundation.
The final word against Nineveh tells us that there is no healing. They have been wounded in a way which cannot be healed. They are left to die in open shame. In addition, many who would have traded with them while they were the city that was central to the world, now look at them and rejoice over their destruction because they only befriended Nineveh when they were left with no choice.
Are we trusting in the Lord alone or ways of the world? 

Memory Verse 'There is no healing of thy bruise; thy wound is grievous: all that hear the bruit of thee shall clap the hands over thee: for upon whom hath not thy wickedness passed continually?', Nahum 3. 19
November 21.	Habakkuk 1. 1-11.
The Burden of Habakkuk.
As with Nahum, Habakkuk introduces the book as burden but the subject is not specified on this occasion. The only other book which is introduced in this way is Malachi although Isaiah records ten burdens in the course of his prophecy. It is soon evident however that the has a burden about the judgement that is coming on Judah through the Chaldeans. The start is different from other books in that Habakkuk opens with his prayer. He appears to know the substance of his message, but he wants to understand what is behind it. 
The reason for his request is evident. He has a vision of iniquity and grievances. He sees spoiling and violence while men raise up strife and contention. On every hand, he sees the way in which justice is set aside. Those who should execute judgement are more concerned for their own safety. They dare not teach the law because the wicked will refuse and force their ideas with violence. As a result, the righteous is oppressed by the wicked and there is no true justice.
Against this background, the Lord issues His answer. He calls for the nations to take careful note of what happens and to look on in amazement. The Lord will do something that men will find hard to believe even with the most reliable witnesses. The Lord is not bound by human reason or logic. In the context here, he is going to use the Chaldeans as an instrument of judgement. Even as He pronounces this, he anticipates the obvious objection. The Chaldeans are guilty of far worse iniquity than the nation of Judah. They are marked by bitterness, by the speed with which they will destroy. By striking fear into those whom they attack. Of all people that could be found, the Chaldeans are the last people that would come to mind as instruments of the Lord. It is notable that the Lord uses them, but they fall under His hand because they are guilty of such excesses. He may use them and give them the opportunity to change their ways, but He will set them aside just as readily when they have fulfilled His purpose.
Paul warns the Jews in Antioch in Pisidia that they are likely to face a similar judgement if they refuse the salvation of God which He presents in the Lord Jesus Christ. This was to be fulfilled when Jerusalem was destroyed and the people scattered throughout the world. It may be different in detail, but it is the same in principle. Even today, as we see the nation gathering back into the land of promise and trying to lay claim to the city and the land, the message comes with similar force. They are going to think that they have seen their desire fulfilled when they enter into a covenant, but it will soon be reversed and they will embark on the most horrendous tribulation in the history of the world. We may wonder why the Lord will act in this way, but we cannot know the answer in detail. Certainly, we may know that He is showing the full extent of man's sin and rebellion so that when the judgement of the Lord comes, no one will be able to raise any objection. 
The character of man is clearly seen in the way in which the land is taken. They go through and mock the people, they appear not to be concerned at first, but then they take possession and attribute the triumph to their gods. Ultimately, a man will come who claims to be the source of the power himself. It is little wonder Habakkuk questions what the Lord is doing.
Are we prepared to seek the Lord with our whole heart?

Memory Verse 'For, lo, I raise up the Chaldeans, that bitter and hasty nation, which shall march through the breadth of the land, to possess the dwellingplaces that are not theirs', Hab. 1. 6
November 22.	Habakkuk 1. 12-17
The Lord and the Chaldeans.
Habakkuk now tries to grasp what is happening. He sees the Lord as the everlasting God. He was present before time began. This is important for us to grasp. Men may try to  fulfil their purposes, but the Lord cannot be denied. He raises up and set down as He will.
More than this, He is the Holy One. This is the basis of Habakkuk's confidence. He knows that the Lord cannot do anything which is evil. On this basis, He knows that the promise of the Lord must be fulfilled. He cannot go against what He has said. The people of the Lord will not be wiped out, the enemy will not see his intention fulfilled. They will come under judgement and correction because they have chosen to ignore the claims of the Lord.
Habakkuk considers another aspect of holiness. The Lord cannot allow sin and iniquity. His eyes are pure, so He will judge righteously. When men act in the way that the Chaldeans are, they open themselves to the judgement of God. It is at this point that Habakkuk allows human reason to cloud his understanding. He sees the actions of the Lord in the way that  men think. He sees people who are dealing treacherously. He sees men who are clearly bad by any standard yet they appear to be destroying people who are not as wicked. This is a question which has perplexed the greatest minds over the centuries. It does not see in a true perspective. We look on outward actions and set our relative estimates of good and evil. The Lord sees the motivation of the heart. The Chaldeans may be doing things that are inherently bad but the people of God have been guilty of openly refusing the word of God . They have the law and they have chosen not to listen to it. They have prophets who bring a reminder of the judgements of the Lord and they still will not listen. Finally, the Lord has to use the nations to teach the people a lesson. He allows men to become like fish or insects in their ways. They move aimlessly from one place to another. This is why we  sometimes are astonished at people who do things that are clearly foolish. Their minds are blinded by the god of this world. They have become a prey for the enemy to take up in the same way as a fisherman would catch fish. They see the bait, try to take it and find themselves on the hook. They swim into the net that has been left to catch them despite the fact that we may think that it is in open view.
There is a similar principle today. It may be seen in different ways. It is possible for us to be careful to maintain a right order in respect of the teaching of Scripture, but for our hearts not to be right. As the Lord looks, He will take more pleasure in the devotion of those who have less light, but worship and serve out of a full heart of love than those who outwardly obey the form of Scripture in a way that comes from the mind rather than the heart. We may deceive others, we cannot deceive the Lord. We are opening ourselves to the snare of the evil one.
As Habakkuk looks, he recognises that men begin to think that this is their own ingenuity. They fail to recognise that it is because the Lord allows it to fulfil His purpose. They set out to proceed in their path, taking any who stand in their way because they think that they will not be called to account. They fail to understand that their turn will come and they will be as helpless as any other.
Are we careful to judge all things by the Eternal and Holy character of our Lord? 

Memory Verse 'Art thou not from everlasting, O LORD my God, mine Holy One? we shall not die. O LORD, thou hast ordained them for judgment; and, O mighty God, thou hast established them for correction', Hab. 1. 12
November 23.	Habakkuk 2. 1-4
The Answer of the Lord.
While Habakkuk has raised his concerns, he will wait to see what the Lord has to say. This is important. There is nothing wrong with concerns about what is happening. We will all have times when we wonder what the Lord is doing. We may think, like Habakkuk, that the Lord appears to be inconsistent. This is not wrong in itself as long as we do what he did in that situation. He took his concerns to the Lord openly and waited for the Lord to answer. It is not enough to pray about our concerns, this is certainly necessary. We must pray in a way that expects an answer. Sometimes we are afraid to bring our concerns, but equally we may bring them in a way that suggests that we expect the Lord to change what He is doing. We ought to bring our concerns and wait for the Lord to answer. It may be that the Lord wanted to see us exercised in prayer so our requests will see an answer. Many times,we will not see any change. The Lord may choose to deepen our understanding of His Person. We must be prepared for both responses.
The answer of the Lord for Habakkuk is to write the vision and ensure that it is clear for all to understand so that those who are prepared listen to what he says and act on it. This is the  vital part of any preaching or teaching. It is not enough that we are accurate in what we say, we have a duty before the Lord to pass on His word to the people so that they know what He expects from them. This is part of what Paul means when he speaks of being free from the blood of all men. He has taken the time to ensure that everyone had the opportunity to listen and that all who would listen could understand what he said. We cannot dilute what we say to make it palatable for the sinner, but we must be clear.
The Lord now warns Habakkuk that his vision is for a future time. He may not see it come to pass in the near future. This is a second feature that we ought to take time to consider. We will not always see the fulfilment of every warning that we are given. We are told that there are prophecies which will not be fulfilled until the Lord has taken us to heaven. This does not mean that we  ignore them or that we do not allow the lessons in those prophecies to have their effect on our lives. They have been given for a reason and we ought to listen and to apply them carefully.
The Lord now gives a solemn warning of the underlying character that distinguishes men. On the one hand, there are proud men who are lifted up in their soul and are determined to go their own way. They look around at the circumstances and they choose the way that they deem to be best for them. It is a path that leads to judgement.
In contrast, the Lord tells us through Habakkuk what He desires. He wants to see faith. We may not understand in detail what the Lord is asking from us. We certainly will not always understand the reasons for the path that He chooses for us. Faith hears what He says and acts on it in obedience. Possibly, like Habakkuk, we ask the Lord for clearer understanding, but we still recognise that the only right way to go is one that accepts and obeys what the Lord asks. This verse is quoted three times in the New Testament and each occasion gives a different emphasis. In Romans chapter 1, faith is the source of a righteous life. In Galatians chapter 3, faith is the only basis of justification. In Hebrews chapter 10, faith is the source of motivation for a life that pleases the Lord.
Are we prepared to live in faith, and not be distracted by the appearances?

Memory Verse 'Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith', Hab. 2. 4
November 24.	Habakkuk 2. 5-20.
The Judgement of the Chaldeans.
The Lord now pronounces the reasons for the judgement that is coming on the Chaldeans. It is the common reason that they have allowed pride to take control. Solomon warns that pride is an abomination to the Lord and it leads to destruction. This is clearly seen as we read the history of the nations around Jerusalem. They thought that they could expand their empire without taking care at home. Once again, Habakkuk gives us an indication of what would take place. Belshazzar was only acting as king while his father was out fighting the battles which he thought would extend the empire. He did not think that any enemy would come against his capital city. He was content to leave this in the hand of his son. In reality, he left the way open for the Medes to come and overthrow the city because he was so intent on claiming more that did not belong to him. The enemy came up and destroyed the city in a night because they seized the opportunity that arose when Belshazzar defied the Lord by his sacrilege at the feast.
If the enemy came in swiftly, the other nations were quick to recognise the opportunity and to take advantage by oppressing the nation which had spoiled them for so long. While they could not lead an attack, they were quick to prosper from the weakness that came as the Medes and Persians attacked. The Chaldeans were guilty of setting their heart on things that belonged to others, of exalting themselves as if they could not be overthrown and of showing no mercy to those whom they overcame. All of this is going to be brought back on their own heads as the Lord raises up a scourge against the people who had been a scourge to many. He warns that the stones and timber would call out against the injustice of such evil conduct. The Lord has given them over to their sinful thoughts which means that they will labour and weary themselves for things that come to nothing.
The pivot of the prophecy is contained in the assurance that the Lord must be glorified in a way that will be recognised throughout the whole earth. There are many uncertainties, but this is the one absolute certainty that cannot be ignored or defied. The Lord gives men the opportunity to repent. He takes no pleasure in judgement and condemnation. Sadly, history shows that men see this as weakness and become even more determined in their defiance. They increase in their power and instruments of war, but it only means that the triumph of the Lord will be the more glorious when He allows men to reach the pinnacle of human ability and proceeds to wipe out His enemies in a moment. The wonder is that, even when men see the glory of the Lord and the blessing that comes from obedience, some will still choose to follow the path of defiance so that after a thousand years of Christ reigning, there will still be a rebellion as the devil is released.
The Lord now pronounces a woe against the excesses of sin. They used drink to leave men in a state of helplessness and then proceeded to expose them to horrendous shame and humiliation. The warning comes that they will face the same indignities as the Lord judges. They have followed a path of violence which will reap a harvest of violence. This is the warning of the Lord when He  warns that those who take the sword will perish by it. They may follow their worthless idols, they have to learn that the Lord is in His temple, He watches, He has them in derision and all the earth will be left in silence when He acts.
Are we living in assurance that our Lord is Sovereign? 

Memory Verse: 'For the earth shall be filled with the knowledge of the glory of the LORD, as the waters cover the sea', Hab. 2. 14
November 25	Habakkuk 3. 1-11.
The Prayer of Habakkuk.
This chapter brings the response of Habakkuk to the Lord. He brought his concerns at the start of the prophecy, he heard the answer of the Lord to these concerns and now he comes with a prayer in response to that. He appears to recognise that his thoughts have not been true to the Lord and that even now he is struggling to grasp all that the Lord is doing.
He starts with a confession of fear because he has heard what the Lord has to say. We are not told the reason for his fear. There is certainly reason for fear because he would know that the people are not in a mind to heed the warning of the Lord. This gives rise to three requests that are the basis of his prayer. The first request is for the Lord to revive his work, the second is for the Lord to reveal Himself in all that He does and the third is for mercy. He then proceeds to consider these in the reverse order.
The next verses will deal with the manifestation of the wrath of the Lord. He comes from the south of the land following the route of the nation as they came to the land from Egypt. This is a reminder that the Lord will accomplish His purpose. It may be that the people did not fulfil all that the Lord asked, He will ensure that it is done to His satisfaction. It results in a glory that shines across the skies and praise that arises from the earth. He established the locations of the nations based on the inheritance that He would give to His people. If they did not lay claim to the inheritance at the first, He will work until it is fulfilled. Even the mountains and hills are moved to accomplish His purpose. This suggests that the word of the Lord that the prayer of faith will move mountains may be fulfilled literally in order to preserve the remnant in the days of the Great Tribulation. While we may find it difficult to conceive the horror of those days, we can also rejoice in the assurance that the ways of the Lord in salvation will be equally hard to conceive. The popular conception of what the days will be like is far more glamorised than the reality that scripture teaches. The saints will face hardships that go beyond anything that we can imagine today. Equally, the reality of the way in which the Lord will work will far transcend what we can imagine. It may be that the descriptions here and in Revelation chapter 12 only touch the surface of the ways in which the Lord saves. What is clear is that it will be a work of God, not men's ingenuity.
As Habakkuk considers all that the Lord is doing, he asks a simple question to highlight the reality. When the whole course of nature is moved at the word of the Lord, it has nothing to do with nature itself. The Lord is not angry with mountains and hills or the rivers and seas, He is angry with the rebellion of men who have thought to defy Him and to do as they please. We can see the way in which this is happening today. Men try to change the course of nature, whether it be to remove the natural obstacles which have stood for centuries, whether it be to manipulate life by their own efforts or whether it be to deny distinctions which have been clearly established from the beginning. There is no way that Habakkuk could have foreseen what we see today. There is no way that much of mankind who are alive today could have imagined this earlier in their lives. Socially, medically and in many other ways, men are defying God, but His answer here is to demonstrate that He still uses His creation to manifest His glory and to uphold His honour.
Is the glory and honour of God our first thought in all our prayers? 

Memory Verse 'O LORD, I have heard thy speech, and was afraid: O LORD, revive thy work in the midst of the years, in the midst of the years make known; in wrath remember mercy', Hab. 3. 2
November 26.	Habakkuk 3. 12-19.
The Salvation of the Lord.
Habakkuk brings his burden to a close with a note of triumph as he traces the way in which the Lord moves. He goes through the land in anger at the nations who thought that they might destroy the people of God. He sets Himself against them as He comes to save His people. He wounds the head of the house of evil by cutting into his neck. This refers to the same triumph as we read in Revelation when the Lord leads the armies of heaven against the nations who had joined against His people. As David recognises in Psalm 2, the Lord has watched from heaven and chooses His time to intervene. The wicked had set out like a whirlwind to destroy the poor and helpless before they had the opportunity to escape. They thought that no one was watching. What they would learn was that the Lord was waiting to demonstrate His power and glory by coming against them when no one else could claim a part in the defeat. He comes through the sea and waters. There is a picture of this as the Lord walks across the sea of Galilee to his disciples. It is recorded to give us all, especially the saints in times of tribulation, the assurance that He is able to meet us and to overcome any circumstance or enemy who might rise up against us. Even if Satan calls his hosts to the battle, they cannot overcome the weakest child of God.
Habakkuk ends with a song which should come from the hearts of the saints in every generation. It may be that we know something of his experience as he trembles and quivers at the sound of the enemy. It may be that we feel our own weakness and sinfulness. These are experiences that the Lord allows in order to teach us more about ourselves, more about Himself and more about what faith really means. It is only right that we should search our hearts to see if there is any wickedness in us. It is only right that we should fear that there may be reason for the Lord to chasten. As long as we allow the Lord to do His work and reveal our sinfulness, we will be able to rest as Habakkuk does. This is not a complacency that belittles sin. It is not the suggestion that sin is of no consequence. It is the confidence that we are upheld by the Lord Himself in virtue of the value of the blood of Christ. This cleanses from all sin as long as we are prepared to confess. The Christian life begins when we recognise our sin, repent and receive the forgiveness that comes in Christ. We are saved through life by living in the same way, recognising sin and confessing it so that we live in fellowship with the Father and Son.
As Habakkuk looks around, he can see many reasons for despair. There is no fruit. The fig tree does not even blossom to give the promise of fruit. The vine offers no sign of fruit. The olive tree fails. The fields are wasted. The flocks and herds are non-existent. There is no reason for hope except for the fact that the Lord has promised and faith lays hold on  that.
The answer is to rejoice in the Lord, to recognise that He is the God of salvation in a personal way, not just in a general sense. It is easy to think about the promises of God in a general way without claiming their value for ourselves personally. Even if we face despair like Habakkuk, we can recognise that the Lord is our strength. The enemy may come against us, but He can give us feet like the hind that will allow us to escape without being overtaken. He will raise us up to walk in the high places that men cannot reach. This is a song which resounds for the glory of the Lord alone.
Are we careful to wait for the Lord to reveal His way to us?  

Memory Verse 'The LORD God is my strength, and he will make my feet like hinds' feet, and he will make me to walk upon mine high places. To the chief singer on my stringed instruments', Hab. 3. 19
November 27.	Zephaniah 1. 1-10.
The Judgement of the Lord.
Zephaniah is the last of the minor prophets prior to the captivity. As such, he is roughly a contemporary of Jeremiah. While we are given the name of his immediate four forefathers, it is not clear precisely who they are. The Hebrew for the earliest of these four is Hezekiah, the next is the same as one of the Levites responsible for the tithes in the days of Hezekiah It may be that he is a member of the royal family or one of the Levites in the temple. The timing is interesting in light of the subject. Zephaniah starts with a warning that the Lord is going to consume everything from the land. We could understand this coming in the days of Manasseh or Amon, we could understand it in the days of the sons of Josiah. It comes in the days of Josiah, the last king of Judah to seek the Lord. There are two possible reasons for this. Firstly, it may be that the message comes before the days that are recorded in the historical narrative. As such, it may be that it shows the tender heart of Josiah in that he did heed the warning in his days. Secondly, it is possibly a further indication that the outward obedience that Josiah instigated was not a true expression of the heart of the people. The Lord is not deceived by an outward form. He knows that the people will revert to idolatry as soon as Josiah is removed from the scene. Either of these would be valid in light of other Scriptures. The speed with which the nation revert to their former ways makes this clear.
The Lord warns that He will cut off every association with Baal and Chemarim from the land. Baal is the system of idolatry that the people followed, Chemarim is the rituals and ascetic behaviour associated with their idolatry. He adds the worship of the host of heaven which was practised on the housetops as well as using the name of Malcham along with the name of the Lord as if they were equivalent. Malcham is another form of Milcom or Moloch, the abomination of the Zidonians. This would suggest that it goes back to the days of Athaliah, the daughter of Ahab. She came into the land because of marriage to Jehoram at the instigation of Jehoshaphat. It is a sad reminder of how evil can be introduced for good reasons to the human mind. It appears from the language here as well as other places that the idolatrous practices continued even when Josiah re-established the worship of the Lord in the temple. The people have turned away from the Lord and did not seek Him even when Josiah set such a good example.
The call goes out to hold their peace because the Lord is coming. This is not the presence of the Lord to deliver His people, but the day of the Lord when He comes to judge them. It will be a day of sacrifice to which they are invited. Sadly, the character will be of the form that they have practised in their idolatry. If they show their contempt for the Lord by using their children as offerings to idols, He will make them into the offering. The difference is that the Lord will start with the princes and the nobles. They have put on clothes to make a show of their idolatry, now they will face the consequences as they are left to fall under the hand of their enemies. The Lord will judge the deceit and violence that has marked the people. They leap on the thresholds of the house in a show of exuberance and worship, but it is no more than a show. For all their outward actions that are designed to make a show of devotion, they are given over to working evil to the detriment of their masters. 
Are we careful to give the Lord our whole heart without hypocrisy?

Memory Verse 'Hold thy peace at the presence of the Lord GOD: for the day of the LORD is at hand: for the LORD hath prepared a sacrifice, he hath bid his guests', Zeph. 1. 7
November 28.	Zephaniah 1. 11-18.
The Day of the Lord.
The call goes up for the people in Maktesh to howl as they see the destruction coming. This has the idea of a hollow place. It is the same word as is used for the hollow part of the jaw where Samson found water when he had killed the Philistines with the jawbone of the ass. It is also the same word for the mortar in the book of Proverbs. The people may well think of the place as a place of refreshment and safety, but the reality is that it will be a place of chastening as the enemy comes to execute the judgement of the Lord against His people. All the traders come to nothing as the Lord ensures that every corner of Jerusalem is searched so that the men who are content to rest in their own self-confidence are brought to justice. They look on and say that the Lord does not intervene, He will not do good or bad. They are of the same character as the scoffers of whom Peter writes in his second epistle. They think that the patience and mercy of the Lord are evidence that He will not judge, not that He desires repentance rather than condemnation. The result is that their possessions become a prey for the enemy and their houses will be left in complete destruction. They will plant vineyards and build houses as if nothing can touch them, but they will not live in their houses or eat the fruit of their vines.
The warning sounds out that the day of the Lord's wrath is near and coming with speed. It will be marked by a noise that strikes terror into those who hear. Even the mighty men will be left to weep in bitterness. It is a day which offers no hope to those who come under the wrath of the Lord in that day.  Once again, this passage has a double fulfilment. The events that Zephaniah describes will be seen in the days of the sons of Josiah as the Lord sends the Egyptians and the Chaldeans to execute judgement against the people. They will have an even more severe fulfilment in a future day when the Man of sin establishes the Babylon of the book of Revelation and the wrath of God is executed.
As Zephaniah describes the day, he is struggling to find words that will convey the picture. He uses every imaginable word for such a day to highlight the horror of what is coming. There is wrath that speaks of the burning fire of anger. There is trouble and distress telling us the feelings of men as they see what comes. There is waste and desolation showing the effect of the judgement on the land. There is darkness and gloom followed by clouds and thick darkness to paint the picture of hopelessness. It is a day unlike any other and it will be seen to bring unimaginable pain and suffering to all who face the day. While the wrath may be directed against the nation initially, it will extend to the whole world. As we read in the book of Revelation, we see a picture of a world that has set aside every thought of God. As He pours out one judgement after another, mankind in general ignores it and refuses to repent. We may wonder why God acts in this way, but we need to recognise that this is far less than the eternal judgement that men will face  if they die without God's salvation. We know that there will be an innumerable multitude who are saved in that day. The Lord is giving a final opportunity and many individuals will heed it even if most are blinded to the reality of what is happening. We are living in a day when men profess their knowledge and learning, yet most are in complete ignorance of the essential truths of God. They build up wealth, but it will not be of any value in that day.
Are we laying up treasure in Heaven or on earth? 

Memory Verse 'The great day of the LORD is near, it is near, and hasteth greatly, even the voice of the day of the LORD: the mighty man shall cry there bitterly', Zeph. 1. 14
November 29.	Zephaniah 2. 1-15.
The Judgements of the Lord.
Zephaniah now issues a call for the nation to gather itself together for the judgement of the Lord. They are facing a time of fierce anger from the Lord and the only escape is for them to turn to Him before the judgement comes. The Lord is looking for those who are meek, who are prepared to submit to Him in humility without question. These are the people who maintain the justice and righteousness that the Lord desires to see. We are living in a day when men are urged to promote themselves. Anyone who is not prepared to promote themselves is likely to find that they are overlooked. The call of the day is to do what we can to get ourselves into the limelight. In contrast, the Lord is looking for those who are just, righteous and meek. They may never catch the eye of men, but they are living in a way that will please the Lord.
The Lord now warns that the nations are going to be called to account. The cities of the Philistines will be forsaken. For centuries they have opposed the people of God. They came into the land by the easy root which did not involve the Red sea or the wilderness. As such, they have no place in the land, Whatever claim they have made, the Lord will visit and judge them.
The next to be called to account are Moab and Ammon. These are the two sons of Lot. If the Philistines tried to claim the inheritance without the cross, Moab and Ammon try to claim the inheritance by natural association without new birth. They have belittled those whom the Lord has chosen to be His people. They have displayed pride and arrogance as they try to take possession of the land when the nation goes into captivity. The result is that their land becomes a continual desolation as a witness to the folly of trying to claim a spiritual blessing in the energy of the flesh. The Lord will exalt Himself so that all nations will join to worship Him alone, the idols of men will be put away.
The final judgement in these verses falls on Ethiopia and Assyria. These are the lands to the south and the north of the land who posed a major threat to the people. While the nations in the land were a constant thorn in the side, they did not overcome Israel completely. Assyria did and Ethiopia threatened but was stopped by the miraculous intervention of God. For all their strength they have to learn the same lesson. The Lord is Sovereign. There is no power that can defy Him. The land of nations who struck fear into the surrounding nations will be left for the animals and birds, there will not be any to live in their lands because they defied the Lord. 
There will be the remnant of the cities which will stand as a reminder of the downfall of the nations who thought that they were supreme and no one could touch them. Nineveh comes in for particular mention. It is a city which rejoiced in the greatness of its power and the strength of its defences. The people were careless because they did not think that any could touch them. They claimed the place that belongs to the Lord alone. The Lord answers by demonstrating that He is Sovereign. Instead of being the place that every nation approached for help, they became an object of shame and derision. 
Do we see the hardships of this life in the light of the eternal glory?

Memory Verse 'Seek ye the LORD, all ye meek of the earth, which have wrought his judgment; seek righteousness, seek meekness: it may be ye shall be hid in the day of the LORD'S anger', Zeph. 2. 3
November 30.	Zephaniah 3. 1-7.
The Sin of Jerusalem.
The Lord now summarises the sin of Judah and Jerusalem in particular. He starts with an indication that they are rebellious, unclean and they oppress the weak in a violent manner. This is directly against the character of the Lord. It reminds us that the Lord is looking for us to maintain a character that is consistent with Him so that our lives are a living witness. 
This was seen in the fact that she would not listen to the voice of the Lord though His word or His prophets and she would not take notice when the Lord corrected her. If the only complaint had been that she did not listen, someone might have argued that she was misled by the false prophets. While they ought to have tested the prophecies against the word of God, there might have been some merit in this argument. The fact that the Lord chastened the city and it still did not listen leaves the people with no excuse for their actions although, we can well imagine that this would not mean that they did not try.
At the root of their rebellion was the fact that they neither trusted in the Lord nor came to Him for guidance. This would have avoided any doubts about the validity of what they were told. Their attitude was compounded by the example of those who were set over the people. They had prophets who had no substance but said what was for their own profit while the priests defiled the temple and twisted the law to suit themselves. Sadly, as we read this, it is cleat that the spirit of the Pharisees was already found in the people even before they went into captivity. There is no real excuse for the attitude of such men, yet it shows the character of the flesh in that they would not recognise their failing in these verses because the god of this world blinds their minds. The challenge comes as to whether we are prepared to listen to the voice of God or to those who say what we want to hear. 
In contrast, the Lord is moving among the people. He refuses to accept their iniquity, He does everything in His power to expose the standard of justice which He expects from His people. He is careful to leave them without any excuse for their actions. There is no way that they could claim it was done in ignorance, the Lord would never allow this to occur. If they do not listen, it is their own wilfulness. For all this, they have no shame in their sins.
Zephaniah recounts the steps that the Lord has taken in order to alert the people to the way in which He sees their conduct. He has cut off the nations who might have come to their aid. This is an act of mercy as far as the nation is concerned. The nations might justifiably feel that the Lord has given preferential treatment to Judah, but even this does not awaken them to the judgement that is coming. They assume that the Lord is overlooking their sin. He comes in to break down their towers and make the streets desolate because there is no one to walk through them. The surrounding cities have been brought to destruction so that there is not a man to be found in them. All of this should have been a warning to Judah that this is what was coming. In case they did not understand, He told them openly that this is what He was doing. He left them in such a situation that the only logical response was for them to turn away from their sin and to seek Him. In fact, their response was to set themselves on a path that showed an increased haste to do evil.
Do we face the trials of the present in the light of the glory that is ours with Christ?

Memory Verse 'The just LORD is in the midst thereof; he will not do iniquity: every morning doth he bring his judgment to light, he faileth not; but the unjust knoweth no shame', Zeph. 3. 5

December 1.	Zephaniah 3. 8-20.
The People Restored.
The Lord now tells us what He intends to do. He is working to gather the nations together so that He can judge them for their actions. It may be that Israel and Judah have sinned. It may be that He has allowed the nations to come up against them because of their sin. The nations have chosen to go beyond what He has set out. As a result, they have brought the wrath of the Lord on themselves. They will suffer the consequences of their actions in a display of power that will far transcend anything that this world has ever seen.
In contrast, the Lord will give the people a pure language. The idea here is that they will call on the Lord out of a true heart without any corruption of sin in their words. It contrasts with the deception of men who called on the Lord but really only spoke to themselves. The people will become united in service for the Lord in contrast to the idolatry that has marred their history. They may have been scattered to places which were unknown in that day, the Lord will gather them and they will bring the offering that the Lord desires. 
The Lord now gives us a clear picture of His mercy. They will not be open to shame because of their past. This is important for us to grasp. While there is a need for repentance which includes the putting away of sin, we still need to understand that, once sin has been put away, there is no reason for it to be brought up again. As far as the Lord is concerned, the past is finished. This is clearly true in resect of conversion, but it also has implications in terms of the restoration of believers who fall into sin. It may be that the remnant of the people is poor, they trust in the Lord, they live a pure life and they will be sustained and protected by the Lord so that they can live in perfect safety.
The book ends with a call to sing. The Lord has redeemed His people. He has come into their midst to keep them. They have no reason to fear or to slacken in their labours for fear of the enemy. The Lord will be known as their God and He is mighty. He is the One Who saves them. He takes pleasure in them and rejoices in their standing. Here is the grace of God. He does the work, He keeps the people yet He takes pleasure and joy in them. This is true of Israel in a way that will be seen throughout the world during the kingdom of Christ. It is true for us in a way that will be manifest throughout the whole of creation whether visible or invisible throughout the ages of eternity. 
The Lord now outlines the extent of His salvation. He will bring those who sorrow to the gatherings so that they can join in the rejoicing. He will remove the burden that weighed down many of the people. He will take away all who  oppress the people. He will heal every infirmity. The lame are made whole, those who were driven away will be restored, the people who have been an object of reproach, shame and mockery will become those who are praised and honoured throughout the world. 
While this has a literal fulfilment in a coming day, it is easy to see how this should be true for the believer today in a spiritual sense. The writer to the Hebrews point us to the resurrection of Christ. He tells how the Lord lives in the power of an endless life. Against this background, we can be certain that He will save  completely in every circumstance.
Are we prepared to judge sin in our lives so that the Lord can bless us fully? 

Memory Verse 'The LORD thy God in the midst of thee is mighty; he will save, he will rejoice over thee with joy; he will rest in his love, he will joy over thee with singing', Zeph. 3. 17
December 2.	Haggai 1. 1-6.
The Challenge of Haggai.
Haggai prophesies after the captivity and the subsequent restoration. The people have come back from Babylon under the decree of Cyrus, but they have been discouraged by enemies in the land. As a result, the building has stopped for about a generation. The Lord raises up two prophets to encourage the people to recommence. Haggai is the first of these by about two months. Zerubbabel is still the governor although there was no priest in the days when they first came out of Babylon.
The Lord challenges the assertion that it was not time for the house of the Lord to be built. They were content to continue with the sacrifices and offerings, but they did not see the need to continue the work which Cyrus had instigated. This would be seen today in the idea that we must preach the gospel, but we do not need to concern ourselves with the way in which the saints of God gather. There are a number of excuses given for this. The obvious one is that our only concern should be that people are saved. Perhaps, the most common after this is that there is so much confusion that we cannot be certain about what we ought to do. Another would be that the principles were good for the first century, but they cannot be applied in the same way today.  None of these ought to be considered as valid for those who walk by faith. Faith will recognise the problems with these ideas. Vitally, the devil knows that the witness to Christ is severely hampered if believers are not built up in the way that the Lord has set out. His word is clear as to how we ought conduct ourselves and Paul wrote to Timothy in a way that emphasised this. Faith will take God at His word and obey it.
The Lord asks the people if they should be living in luxury while the house of the Lord is a waste. This is a word which comes with even more force today. The nation of Israel could claim that the land was their inheritance so they had a right to build there. Our inheritance is in heaven so we ought not to be concerned with any permanent dwelling on earth. In view of this, the Lord issues the first of four calls to consider in this prophecy. These mark the main thrust of the message along with the two calls for the people to recognise that the Lord is with them: one in each of the two chapters.
The first consideration is that the people have seen all of their efforts come to nothing. This ought to be a concern for any child of God. When we toil at the witness without seeing fruit either in terms of the growth of believers or new believers being added, we ought to ask if there is any reason for this. The Lord describes a cycle of pointless activity that achieved nothing of any lasting benefit for the people. They appeared to fare worse after their labour than when they started. In today's language, the people were marked by an abundance of toil without fruit to show for it. They fed on the word of God, but it was never enough. They were occupied with the glories of Christ and all that He provides for his people, but it never filled the heart in a way that satisfied their desires. They could expound the truths of our privileges and blessings in Christ, but it never warmed their hearts. They toiled to earn a living, but anything which they received in payment was quickly swallowed up. The call of the Lord through Haggai should come to us as we think of how many blessings we have received in Christ and what effect they have on us in our daily life.  
Are we really looking for the glory of our Lord in all that we do?

Memory Verse 'Now therefore thus saith the LORD of hosts; Consider your ways', Hag. 1. 5
December 3.	Haggai 1. 7-15.
The Pleasure of the Lord.
The second call to consider their ways is based on what the Lord wants from them. He asks them to bring wood down from the mountain and build the house. We might ask why they must go into the mountain. The answer is simple, the wood in the mountain would grow upright because it is in direct view of the sunlight. Wood that grows on a lower level might be twisted where it seeks the light. This immediately opens the lesson for us. If we are going to accomplish anything for our Lord, it will be when we are in unbroken fellowship with Him. As soon as we allow the circumstances of earth to impinge on our minds, we will become distracted and we will fail to live as the Lord desires. This explains why the Lord takes pleasure, it is because we are reflecting His glory in what we do. 
The Lord reminds them that He had made what they brought home come to nothing because they had no concern for His glory and honour as it is seen in His house. They were only thinking about what suited themselves so the Lord had to attract their attention in this severe way. He did not just stop the rain, He even stopped the dew from forming. The fruit would not grow and ripen. There was a complete drought on every part of the land, both plains and mountains. It stopped the corn and wine, the oil and the cattle. The ground would not bring any fruit of any description and the labour of men would come to nothing. We need to consider this. It is easy for us to be occupied with our labours, without being devoted to the Lord from the heart. He is looking for willing devotion rather than activity.
As soon as the message is given, the governor and high priest lead the people to heed the voice and to do what the Lord has asked. This is a contrast with the earlier days. Joash had served the Lord all the days of Jehoiada the priest. When he died, it was the princes who led the demand for Joash to set aside the worship and obedience to the Lord. The prophets are full of warning to the princes and priests that they are leading the people away from the Lord. Now, we read of a governor and priest who are setting an example and the people follow. It is clear that the people are ready to follow. The people followed when the king set a good example. It may be that the people of the previous generations would have followed if the princes and priests had set a good example in their days. There is certainly a need for strong and faithful leadership which is true to the Lord.
When the people respond, the Lord sends a further message. He assures them that He is with them. The description of this message includes the fact that Haggai was the Lord's messenger in the Lord's message. This is vital. It is likely that the people responded to the words of Haggai because they could see that this was the case from the outset. They are going to be faced with the same challenges as those which had stopped the work in the previous generation. What difference will there be on this occasion?  The answer comes back that the prophet is showing the reality of His words by the way in which he conducts himself. It is clear that he believes what he says, so the people are encouraged. While it is important that there is good leadership and that the Lord's messengers show the reality of their message, there is no substitute for the content. The strongest leadership and the most faithful oratory could not accomplish anything of value unless the Lord was in it. We need to remember this principle and to set our hearts to ensure that we do not quench or grieve the Holy Spirit.
Are we careful to consider our ways in the light of the glory of the Lord? 

Memory Verse 'Then spake Haggai the LORD'S messenger in the LORD'S message unto the people, saying, I am with you, saith the LORD', Hag. 1. 13
December 4.	Haggai 2. 1-9.
The Latter Glory.
Less than a month after the previous message, Haggai brings another word from the Lord to the people. He now addresses the fact that there are some who can remember the original temple in all its glory. They look at what the people are building and threaten to discourage them because they say that it is nothing like the original. This is a common problem. There are those who genuinely remember when things were better, but there are also those who only recall the better parts of those days. Solomon reminds us in the book of Ecclesiastes that it is dangerous to compare with the past. In this instance,we can understand that the temple has nothing of the splendour of the past, but the people also need to remember the hardship and oppression of those days. While there may be some truth in recalling the better days, there will also be things which are better. We need to keep a true perspective.  
The Lord calls on Zerubbabel and Joshua to be strong. The source of their strength is that the Lord is with them. This is certainly something which would not be remembered by the men who remember the temple. They may recall the building, but it is far more important that we have the Lord with us. A realistic assessment of those days which some remember today may show the same issue. The question that needs to be answered is whether they remember the true glory of the presence of the Lord among His people or the days when the glory was departing because the people were not true in their hearts. What we can strive to achieve today is that we have the Lord among us. It does not matter if we are large or small in terms of numbers, what matters is that the Lord is among us of a truth and that we are true representations of the glory of the Lord in our companies.
The Lord takes the people back to the deliverance from Egypt. The years when the people were in the land are set aside, they were never a true representation of all that the Lord had in mind for His people. Certainly, there were days especially in the time of David and Solomon when they came close, but even they failed. The Lord made a promise to the people and He must fulfil that promise.
The Lord now gives a promise that there will be a little while before he fulfils what He has said. That time will be marked by events that shake every part of creation. No one will be able to stand in the face of the Lord in that day. The events will centre around the desire of all nations. The expression, desire of all nations, has two ideas and the Lord is using a play on these two ideas here. There is the common desire of all men to see the effects of sin removed from the earth, even if they would not frame it in those words. For the most part, they would not accept that sin is the root of all the  issues which prevent this from being fulfilled. The expression also refers to the Person of Christ Who is the embodiment of all that men want to see. Once again, they are not prepared to acknowledge this to such an extent that the world will marvel at Satan's counterfeit and will follow and even worship him rather than the Christ of God. For all this, they will come to recognise that it is only our Lord Who really fulfils what men desire. In that day, the glory of the Lord will shine throughout the word in a way that it never has, even in the days of David and Solomon.
Are we careful to look beyond appearances, and truly seek the Lord at all times?

Memory Verse 'The glory of this latter house shall be greater than of the former, saith the LORD of hosts: and in this place will I give peace, saith the LORD of hosts', Hag. 2. 9
December 5.	Haggai 2. 10-23.
The Character of the House.
The word of the Lord comes to Haggai just over two months after the previous message. He wants to ensure that the priests have a right understanding of holiness and when defilement may occur. He starts with the question as to whether something that is holy could make common items holy. He then asks if the things would be made unclean by a contact with a dead body. The Lord is setting the background for the people to understand that the laws were an indication of a wider principle. The principle that the Lord is teaching is that we cannot make something that is neither holy nor unholy in something that is holy purely by contact with a holy object. This is the lesson which the Pharisees had failed to understand in the time of the Lord. It is the lesson which has been misunderstood by religion in general throughout the centuries. The reason is that it is a lesson which the flesh refuses to accept at any time because it means that the flesh is incapable of creating or maintaining holiness. As we widen the principle, we can see that we may easily be defiled by contact with the things around us, but we can never create holiness. This is another Scripture which Nicodemus might have considered when the Lord said that he needed to be born again.
The people have now been working for about a month, but they have not laid a stone for the foundation. Clearly, this time was spent in clearing the rubble so that they could build. It may be that this was discouraging the people. They had worked hard for a month and there was nothing to show in terms of a building going up. The Lord tells them that He has noted what they are doing and He will reward them for their labours even before a stone is laid. He starts with a reminder of what they had seen. Everything was less than it seemed so the people looked for their fruit and it did not satisfy. In contrast, the Lord now promises that from the day when He gives this message, as the people lay the foundation stone for the temple, He will bless them. The days of dearth have finished because they obeyed Him
The Lord sends a second word on the same day. He is emphasising the lesson that He is not looking for outward results, He is looking at the heart. He is not concerned that there is no temple, He sees the people with a mind to build and that is what He wants. On this basis, He promises that He will shake heaven and earth, He will overthrow the kingdoms of men, He will destroy the nations with all their display of strength and power. The people may not think that they are doing much. They may think that they are a prey to their enemies. The Lord wants them to recognise that their strength is in the Lord alone. With the Lord, the combined might of the world counts for nothing. Without the Lord, they are powerless even if they have greater resources than other nations. 
The Lord points out Zerubbabel as the key to this. He is the governor. As such, He pictures the Lord Who is coming to reign. If the Lord sees only one temple, irrespective of how many physical buildings there may have been over the course of history, He also sees One King. All those who preceded the Lord only have their place because the Lord anticipates the time when His Son, our Lord Jesus Christ, will fulfil the purpose of God. He is the true Signet Who seals the work. Zerubbabel, like all others, is only a type. The Lord is the Chosen One Who will accomplish the purpose of God in perfection.
Are we prepared to obey the Word of God in every circumstance?  

Memory Verse 'In that day, saith the LORD of hosts, will I take thee, O Zerubbabel, my servant, the son of Shealtiel, saith the LORD, and will make thee as a signet: for I have chosen thee, saith the LORD of hosts', Hag. 2.23
December 6.	Zechariah 1. 1-6.
Zechariah's Commission.
Zechariah starts his prophecies just before the final prophecies of Haggai. His prophecies contrast with the prophecies of Haggai in that Haggai is encouraging the people to see that the Lord sees and to build what they can while Zechariah concentrates on visions of what the Lord intends to accomplish. If Haggai starts with a challenge to the people themselves, Zechariah starts with a reminder of what their fathers were like. He is looking at people who have begun to work with a zeal that has been encouraged by the prophecies of Haggai, but the Lord  uses him to speak in a way which will encourage them to continue the work, even if they face opposition. The assurance is that the Lord will complete the work that He has begun.
Zechariah means remembered by the Lord and His message is that the Lord remembers His word. It is certainly true that the Lord remembers how the father have acted, but He wants the people to realise that the captivity and oppression came because the fathers forsook the Lord. It is not an indication that the Lord has forgotten the people as a whole. The fathers who are named remind us of the desire of the Lord to bless and to glorify His name through His people. This is central to the message of Zechariah hence their names are recorded.
The first call from the Lord is for the people to turn to Him. They need to recognise that the only source of strength to complete the work is the Lord Himself. They will not be able to complete what they have started unless they rely on the Lord to sustain them. The Lord promises that, if they turn, He will turn to them. He takes no pleasure in chastening the people. Sometimes we may read of parents or teachers who were overzealous in chastening because it brought pleasure to them. This is never the case with the Lord. He will only chasten when it is needed and no more than it is needed. 
The fathers did not listen when the Lord sent prophets to warn them. Their lives finished and even the prophets have passed away, but the Lord never changes. He spoke to Moses, He reiterated what He had said though the prophets and He still has the same message for the people in Zechariah's day. This should make us realise that the message is still the same  today. The ways of men are constantly changing, the ways of the Lord have not and will not change in any fundamental way. It may be that He deals with different people, it may be that He offers different blessings, it is still on the same underlying principle of faith alone. There are some who try to suggest that the Old and New Testament are different in their character. This is not true in any way. There is a different emphasis in that the Old exposes the failure of the flesh while the New emphasises the grace of God. It is clear from many parts of the Old that God dealt in grace with the people. Even the captivity underlines the grace of God in that the Lord waited until the people had neglected seventy sabbaths before He intervened in a final way. He did not act in hasty judgement, but it had come in His time.
The people need to understand that the Lord has done exactly what He said that He would do. This was true in judgement, but Zechariah will show tat it is true in triumph as well.
Are we living in a way that shows we really believe the Word of God?

Memory Verse 'Therefore say thou unto them, Thus saith the LORD of hosts; Turn ye unto me, saith the LORD of hosts, and I will turn unto you, saith the LORD of host', Zech. 1. 3
December 7.	Zechariah 1. 7-21.
The First Visions.
Zechariah sees a second vision three months later. On this occasion he sees a man on a red horse among the myrtle trees with red, speckled and white horses behind him. Zechariah asks what this means and the man tells him that the Lord has sent them to go through the earth. As he says this, the men give their report to the angel of the Lord who was among the trees. It is that the whole earth was sitting in peace. The angel then asks the Lord of Hosts how much longer it will be that He is angry with the people as it has already lasted seventy years. We are not told the exact answer but we are told that it was good and comfortable.
The angel now tells Zechariah to proclaim a message to the people. He has to tell them that the Lord is jealous for them. They are His people, He is not going to let the nations bring  any major harm to them. This should be a comfort and an encouragement for us. We may not face the exact trials that Israel and Judah faced, but we can be certain that the Lord has loved us with a love that cannot be denied. The nations saw that the Lord was upset with the people and they came to further His wrath. They tried to take advantage of this for their own ends. The result is that the Lord is far more upset with them. This is something for us to consider. There may be times when the Lord is upset with individuals and He chastens them. It may be that we are expected to recognise this. A clear example would be the man in Corinth who had to be put away from the company. The saints are expected to fulfil the judgement of the Lord against those who are guilty of such conduct. When this happens, they are exposed to the attack of the enemies of the people of God. The intention of actions like this is to ensure that they recognise their sin and repent. If we leave them outside of the fellowship of the saints, we expose them to the danger from the enemies. As such, we must be as ready to receive them back into the fellowship as to exclude them otherwise we will find that they are lost to us because the world and the devil takes advantage of the situation.
The answer of the Lord here is that He is returning to the city to ensure that His house is built and that Jerusalem and the surrounding area will be repopulated in prosperity as the Lord demonstrates His power to accomplish His purpose.
Zechariah sees a third vision. This time, he sees four horns and learns that it is they who scattered the people of God. In answer, the Lord raises up four carpenters. Zechariah asks what their purpose is. He is told more about the horns. They scattered the people in such a way that no one could lift up their head. This is one aspect of the way in which the nations went beyond the thoughts of the Lord. They humiliated the people. The Lord answers by raising up those who would strike fear into the nations and overthrow their power. It may be that the four horns are a reminder of the universal hatred of the world for the people of God, it may be that there is an allusion to the visions of Daniel when he saw the four beasts who would rise up in the end times. In either case, it shows the bitterness of men, but there is an assurance for the nation and for the people of God in every generation, that those who set themselves to oppose the people of God are only opening themselves to the judgement of God. Whatever anger He may feel towards His people, He will display far more against those who set out to destroy them.
Are we resting in the assurance that the Lord is in control?  

Memory Verse 'Therefore thus saith the LORD; I am returned to Jerusalem with mercies: my house shall be built in it, saith the LORD of hosts, and a line shall be stretched forth upon Jerusalem', Zech. 1. 16
December 8.	Zechariah 2. 1-13.
The Measuring Line.
Zechariah now sees the third vision in succession. This time it is a man with a rule in his hand. When Zechariah asks the man where he is going, the man answers that he is going to measure Jerusalem. As the man goes, a second angel came to meet the one who was explaining the visions to Zechariah. He has a message for the young man that was going to measure Jerusalem, that the city would become a town that has no walls because of the multitude of men and cattle that there will be in the city. Instead of the wall, the Lord Himself will be a wall of fire around the city as well as the glory in the middle of it. 
The message of the vision is clear and it is confirmed by the call that goes for the people to come from the north country where they have been taken captive. The wrath of the Lord has led to the people being scattered to the four winds. This may be true in measure at the time of Zechariah, but it has been seen in a far greater measure since the time of the Lord. There is nothing to suggest that the promise of the Lord will be fulfilled. The circumstances do nothing to encourage the faith of the people as they hear the word of God. The Lord is quick to reassure the people that, while He cannot overlook sin, they are His people and so He sees them as the apple of His eye. His glory demands that He must deal with the nations because they have seen fit to defy the Lord by taking His anger against the sin of Israel beyond the limits which the Lord decreed. He will shake His hand and the nations will be forced to concede that they have no power to argue when the Lord chooses to act. It is interesting that Zechariah refers to Babylon because that city had been overthrown by the time of this prophecy. The reason is that the Lord knows that it will rise again as John tells us in the book of Revelation.
The Lord now calls for the people to sing. While there may be some reason for song when seen against the times of captivity and even the oppression which stopped the people from building, there is no outward reason to sing. The Lord gives a promise that He will come to live among the people. This was always His intention but the sin of the people prevented this from happening. As we look back today, the promise has not been fulfilled in the way that we might expect because the people have taken their rejection of God to a greater level by refusing His Son. Instead of capturing the vision of Zechariah, they chose to continue in their old ways even if they set aside the outward forms of idolatry. They failed to see the true reason why the Lord had not fulfilled His promise. Even a man like Nicodemus who was clearly genuine in his desire to obey the Lord and to see the kingdom failed to  understand all that was needed to allow the Lord to fulfil His promise. The character will be such that the nations will be drawn to the Lord. They will become the people of God, not in a natural relationship, as was the case with Israel, but as a result of new birth. This is not the same as the present day when Jew and Gentile alike are called into the one body, the Church. This is an earthly kingdom which will centre around the land of promise with Israel at the head of the nations, but people from every nation coming into the kingdom through faith in Christ.
In view of all this, the Lord issues a call for all men to be silent before Him. When He rises from His holy dwelling, there is none who can stand before Him
Are we living in the good of the spiritual blessings that are ours in Christ?

Memory Verse 'For I, saith the LORD, will be unto her a wall of fire round about, and will be the glory in the midst of her', Zech. 2. 5
December 9.	Zechariah 3. 1-10.
Joshua's New Clothes.
Zechariah now has a vision that concerns Joshua the high priest with Satan opposing him. This is a clear statement of the true nature of what God sees in the people and His answer for it. The Lord rebukes Satan on the basis that He has chosen Jerusalem and saved it like a brand from the fire. The vision continues with a clear demonstration of the basis on which this is done.
Joshua stands in front of the angel and he is clothed in filthy clothes. This is easy for us to interpret because it is a direct allusion to the words of Isaiah, We are all as an unclean thing and all our righteousnesses are as filthy rags. Joshua, as high priest, is the representative of the people in the sight of God. His clothes tell us exactly what the Lord sees when He looks at the nation. There is every reason to see him as a brand that is ready for the fire.
The angel gives a commandment to take away the filthy clothes. The reason is that the Lord has taken his iniquity away and will clothe him in a robe of righteousness. This is not something that  Joshua or the people could do for themselves, it requires a work of God. He also gives a pure crown on his head, an indication that he has been made an object to show the glory of God to the world. It is easy to see the way in which this truth is reflected in the Ephesian epistle. Jew and Gentile alike were dead in trespasses and sins, but believers are made alive in Christ and raised up to sit with Him in heavenly places as the display of the riches of His kindness and grace.
The work is done and the angel stands by to ensure that it is done in the way that the Lord commanded. He then gives the charge to Joshua that he must walk in the ways of God, keep what the Lord has committed to him and judge in accordance with His law. In return, the Lord will give him places where he can walk among the redeemed of the Lord.
At this point, there is a proclamation of the precise basis on which this is accomplished. The Lord tells us that Joshua and his companions are to be objects of wonder for all men, but this will only take place because the Lord will set His Servant, the Branch, in place. This is the first of two references to the Branch in Zechariah, the title is also found in Isaiah and Jeremiah. It is not that Joshua, his companions or those whom they represent are anything in themselves but rather that the Lord has decreed that the Branch is the One Who will be the centre of praise and that others will be brought into a place of honour because of Him. The emphasis here is that He is the Servant Who will do all that the Lord desires. Isaiah especially has brought us to consider the Servant of the Lord both in terms of the Lord Himself and in terms of the people. The Lord is showing that the people can only stand in the presence of God because the the Perfect Servant Who has fulfilled all that the Lord desired and all that the law of the Lord demanded.
The Lord has laid a stone on Joshua with seven eyes and He will engrave it. No doubt, this is an allusion to the stones on the shoulder and breastplate of the high priest. It shows that the iniquity has been removed and that the fulness of peace and fruit can come to the people through the work of Christ.
Are we enjoying the fruits of peace with God in our lives?  

Memory Verse 'Hear now, O Joshua the high priest, thou, and thy fellows that sit before thee: for they are men wondered at: for, behold, I will bring forth my servant the BRANCH', Zech. 3. 8
December 10.	Zechariah 4. 1-14.
The Candlestick and the Olive Trees.
The angel wakens Zechariah to show him another vision. This time, it is a candlestick or lampstand made of gold. The lampstand has a bowl at the top and seven lamps with seven pipes to feed them. On either side of the lampstand are two olive trees.. Zechariah asks for the meaning of the vision and the angel tells him that it is a message for Zerubbabel from the Lord. The message is that anything that is to be accomplished for God cannot be done by the might or power of men but by the Spirit of the Lord. The idea of might encompasses every form of natural support. It includes an army and the valour of men, but it includes the riches and resources of men as well. The idea of power has the idea of the energy that uses the resources that are available. Neither resources nor energy in using them will accomplish  anything for the Lord, it is only when the work is maintained by the working of the Holy Spirit that it will be fruitful. This has a double aspect. Firstly, it is a warning to those who have the resources that they are of no value unless empowered by the Spirit of God. Also, it encourages the weak to recognise that the might of men is nothing for those who go in the strength of the Lord. In the context of this prophecy, the second aspect is perhaps the more significant as the people are surrounded by enemies and it would be easy to become discouraged. Nehemiah records the hostility of these men. The Lord possibly sees that he needs the encouragement of this vision to enable him to withstand the attacks.
The Lord adds the further encouragement that even a great mountain will become a plain in the face of Zerubbabel. This idea is echoed by the Lord as He tells His disciples that if they have faith, they will be able to  move mountains. While the message was given to Zerubbabel in the first instance, it is clear that it is one for every child of God. There may be a literal fulfilment, especially in a coming day, but the principle will be true at all times. The Lord adds that Zerubbabel has laid the foundation and he will complete the work. The Lord will make clear to all the world that He has sent him to do the work. It is in this context that we read a verse which is often misapplied out of context. It is clear that some, possibly the older men who remembered the original temple,  were saying that it is the day of small things, but the Lord wants them to understand that it is the work of the Lord and when it is done in the power of the Lord, it will come to its fulfilment.
Zechariah asks about the two olive branches. He can see that they empty oil through golden pipes. Here is the supply of the Holy Spirit. These are the two anointed ones. They are the witnesses raised up by God to demonstrate the working of the Holy Spirit. There is a parallel with the book of Revelation where we read of two witnesses who will defy the beast for forty two months. While the two prophecies have differences, the same truth is seen in each case. It is an assurance for us that the combined power of the world cannot withstand those who are energised by the Spirit. While we may question the oil that flows from the branches, it is a reminder to us that believers are now indwelt by the Holy Spirit of God, so they become the vessels through whom He will work in the world. It is a similar idea to the one that the Lord affirms at the feast of Tabernacles when He talks about living water flowing out of the belly. This is the privilege of every believer since the day of  Pentecost.
Have we learned to live in the world as those who are in touch with Heaven?

Memory Verse 'Then he answered and spake unto me, saying, This is the word of the LORD unto Zerubbabel, saying, Not by might, nor by power, but by my spirit, saith the LORD of hosts', Zech. 4. 6
December 11.	Zechariah 5. 1-11.
The Roll the Ephah and the Women.
Zechariah turns again and sees a roll that is flying. The size of the roll was twenty cubits by ten cubits. It is clear from the interpretation that the roll was written on both sides and it pronounces a judgement against men. On one side, there was a judgement against stealing while the other side told of judgement for swearing. These cover the two aspects of the law in that stealing is against men while swearing is against the Lord. The roll goes into the house of those who break the commandments, remains there and begins to consume it. This teaches us that the time as come for the Lord to execute judgement. It may be that these are common reasons for breaking the ten commandments, but they are also the ones which are most likely to be set aside or ignored. Certainly there are times when the commandments are broken in a serious manner which would not be overlooked, but there are many instances when they are broken. We overlook a pencil stolen from the office, but we would not ignore a bank robbery. Both are theft and break the commandment not to steal. It reminds us of the fact that the Lord will be just when He judges and will not overlook any sin however insignificant it may be in our eyes. 
The angel tells Zechariah to raise his eyes again and sees an ephah this time although he does not recognise it at first. This is the symbol of trade and it indicates that all the world has become a place of trade. The reference to all the earth indicates that there will be trade that touches every part of the world.  The talent of lead may suggest something that is not necessarily very large, but it is weighty. We can see today how men think that trade is more important than probably any other aspect of life to their way of thinking. In the middle of the ephah sits a woman showing the way in which society has been transformed from what the Lord intended.
The man throws the lead into the ephah and two women come out with wings like a stork that carries them on the wind. Once again, it shows the character of the day. We are so used to women in places of authority that we may be tempted to forget that this is not God's intention. He gave the place of authority to the man. Once the order of God is set side, there is no limit to how far things may go. The fact that they lift the ephah up between heaven and earth may be an act of defiance against God. It is certainly an indication that they do not want Him in their ways.
Zechariah asks where they are taking the ephah and he is told that it is going to Shinar. This is a return to the place where the rebellion of man after the flood was seen in its first act of defiance. As often happens, the Lord will arrange for the rebellion of men to move in a circle so that it comes back for judgement to the place where it started. Just one hundred years after the flood, men tried to build a city and a tower to reach to heaven. This failed  when God intervened and gave men different languages and scattered them across the world. Today, we can see how the  intention of men is that they will reverse this by trading across the national borders. Instead of the house of God in Jerusalem, the world will centre in the house of the ephah in Shinar or Babylon.
Are we careful to live before the eye of God, without seeking position for self?  

Memory Verse 'I will bring it forth, saith the LORD of hosts, and it shall enter into the house of the thief, and into the house of him that sweareth falsely by my name: and it shall remain in the midst of his house, and shall consume it with the timber thereof and the stones thereof', Zech. 5. 4
December 12.	Zechariah 6. 1-8.
The Four Chariots and their Horses.
Zechariah turns again and sees four chariots come out from between two mountains of brass. This vision gives an insight into the way in which the Lord maintains control over the world. While the Lord could rule as He will at a word, He chooses to use angels to do the work.
The first chariot had red horses, the second had black, the third had white and the fourth had horses which were spotted and strong. The idea of strong might be what they were physically, but it may also be the idea of a strong or bright colour.
As Zechariah watches the horses and chariots he asks what they are. The angel tells him that they are the four spirits who have come from the presence of the Lord of all the earth. The message is clearly that the Lord has assigned them to ensure that His honour and purpose is maintained. While the later verses will detail the exact places where these horses and chariots go, the fact that there are four is an indication of the universal rule of the Lord. He has set His angels over the affairs of the world as a whole. 
The black and the white horses are sent into the north country. This is the region from which most of the hostility to the people of God has come over the course of history. The Lord is reminding His people through Zechariah that He is in control. It does not matter if there is open hostility and enmity or more subtle forms of compromise under the guise of peace, there is a constant hostility. 
The spotted horses go toward the south country. While Israel faced opposition from Egypt in the south historically, this has largely passed as Daniel predicted when he prophesies of the king of the north as the major enemy. Even the armies of Greece and Rome would have come into the land from the north because the Western border was the Mediterranean Sea and the land was the easiest way of approach.
The bay horses sought permission to go throughout the earth or, probably the land. It may be that these are the red horses from verse two as the word could mean either physical strength or the brightness of the colour. This would be likely because their commission is consistent with them being responsible for the people of God in particular. Their request probably relates to the land of Israel rather than to the whole earth. The word translated as earth is more often translated as land. This is consistent with them being at the head of the four because they are protecting the people of God.
As Zechariah watches the way in which the four spirits are assigned to their particular duties, he records a voice that tells us that the two chariots of horses that have gone to the north have quietened the Spirit of the Lord. He sees the way in which they have brought the powers of the north into a measure of subjection. It was true for the days of Zechariah and Zerubbabel. It will also be true in a coming day when the Lord exercises a measure of control over the rulers of the world even if He does allow Satan to act in defiance of God and to raise up the Man of Sin to deceive the people and destroy much of the city of God.
Do we recognise the authority that our Lord exerts in this world?

Memory Verse  'And the angel answered and said unto me, These are the four spirits of the heavens, which go forth from standing before the Lord of all the earth', Zech. 6. 5

December 13.	Zechariah 6. 9-15
The Crown and the Branch
Zechariah is now told to take three of those who came back from the captivity and to go to the house of Josiah the son of Zephaniah. Next, he has to take silver and gold to make crowns for Joshua. 
The symbolism of the act is explained in that it points forward to the Man Whose name is the Branch. If the first reference emphasised the servant character of the Lord, this is now the Humanity of Christ. The idea of growing out of His place may emphasise the way in which His rule originates from Jerusalem which He chose to be His centre and reaches across the world. As such, it emphasises the One Who will bring the purpose of God for Israel to its fulfilment. In this context, He is the Son of David Who reigns over the full extent of the land of promise and exerts a rule which means that every nation will accept Him. The reference to the Temple of the Lord answers to the message of Haggai where he pointed the people forward to the time when the glory of the house would exceed even the glory of the first days of Solomon when the priests could not enter into the temple. This will be such that all nations will be drawn to it in recognition that there has not and cannot be anything to compare in human experience.
The Lord now emphasises that the glory will centre in the Person of Christ. While we learn that there will be others who share the rule, we need to understand that it is only the Lord Who will receive honour and glory. He will sit on the throne and rule from His throne. This is an interesting comment because Gabriel speaks of the throne of David when he tells Mary about the birth of the Lord. Until the Lord comes, the throne of Israel was always the throne of David because he is the king whom they honoured as the greatest of kings. It is only when the Lord comes that this is superseded. He takes the throne of David, but He adds a dignity and glory to it that goes far beyond anything that David had achieved to such an extent that even looking back in the way that we tend to do, it would be impossible to think that the glory of David compared.
The Lord now highlights one aspect of the excellence of Christ. He will be a priest on His throne. He is unique in this respect. Moses is called both a king in Jeshurun and a priest, but he did not and could not officiate in either role. David was a king who brought spiritual sacrifices, but he could not officiate in the Levitical offerings. Uzziah tried to bring incense and was struck with leprosy. It is one of the many ways in which Scripture emphasise the glory of Christ by using two or more men to represent His offices and glories in fulness.
The major effect of this is that there is a twofold counsel of peace. He will not reign as a King Who desires to extend His rule by forcing His enemies to submit. Deuteronomy gives clear instructions that the people were to offer peace to the nations beyond the land. They only entered into battle when peace was refused. This will be seen fully in the days of the Lord because there is peace with God and peace with the nations. Even those from a great distance will come to build in the temple because they will recognise the glory of the Lord and the benefits of peace with Him. The enjoyment of this is through faith that obeys the word of the Lord.
Are we resting in the confidence that the Lord is in control?

Memory Verse 'And speak unto him, saying, Thus speaketh the LORD of hosts, saying, Behold the man whose name is The BRANCH; and he shall grow up out of his place, and he shall build the temple of the LORD',  Zech. 6. 12
December 14.	Zechariah 7. 1-14.
The Question of Fasting.
The time now moves on by around two years towards the end of the fourth year of Darius. Some of the people have sent messengers to the house of God about their rituals.  It is good to see that they came to pray first of all, the to ask the priests and the prophets about the fasts which they had maintained in the fifth month. These were not times that the Lord had set aside, they appear to be fasts that the people had established in order to seek the Lord in respect of the captivity. Wile there is an element of good in this, the answer that Zechariah receives to their enquiry indicates that it is not as commendable as it appears. They are still guilty of thinking that an outward ritual will accomplish what they desire without inward change. They went through an act of contrition but they still maintained their old ways without taking heed to the word of the Lord through the prophets who had spoken in earlier years. The Lord was looking into their hearts and He asks the question to which He clearly knows the answer. Did they fast to Him for the seventy years of the captivity? The answer is a resounding, No. They fasted for their own ends in the same way as they ate and drank for the rest of the year to themselves. There was nothing for the Lord in any of their acts. He was and still is, looking for those who are prepared to listen to what He has already said and to act on it. He spoke on many occasions when the people were in prosperity and they would not listen. They were enjoying the inheritance that the Lord had given to them but they were not prepared to give anything back to Him.
The Lord now reiterates what He desires from the people. He calls for true justice, mercy and compassion from all of them to all people. The principle is the same today. It is easy for us to do things which are true to Scripture and to think that the obedience to an outward ritual will satisfy the Lord. The word of the Lord Himself to the scribes and Pharisees is clear. While they are right to do the things which they are doing, there are much more important characteristics which should be seen in all the dealings of the people of God. He highlights the principles that He required in Zechariah's days with the charge that they ought to do these things and not to neglect the others. It is important to see that the actions are not wrong of themselves. We cannot set aside the teaching of Scripture about conduct in gatherings in order to maintain the teaching of moral character, but it is even more important that we do not think that right conduct allows us to ignore the moral requirements of the Lord. 
The Lord reminds the people that their fathers chose to ignore all that the Lord asked from them. In His anger against them, the Lord treated them in the same way as they had treated Him. If they would not listen, then He would not take any notice when they called to Him for help. If they made a public show of turning away from the Lord, then He will openly turn away from them. If they blocked their ears so that they did not have to listen, then He would not listen to them.
The result is that the people have been scattered throughout the nations even to places of which they had not even heard before. The land which was known as the fertile crescent became desolate as the Lord brought famine and destruction on the people. A place which had once attracted the people because of its fruitfulness was avoided by men because of the desolation. It was all a direct result of disobedience to the Lord.
Are we careful to allow the Lord to search our hearts fully?  

Memory Verse 'Thus speaketh the LORD of hosts, saying, Execute true judgment, and shew mercy and compassions every man to his brother', Zech. 7. 9
December 15.	Zechariah  8. 1-8.
The Restoration of Jerusalem.
The Lord now speaks to reassure the people that their return is only the beginning of what He desires for the people. As we look back with the benefit of history, we can see that He has not fulfilled all that He desires for His people, but He will do it. In case we are in any doubt, He says three times in the course of eight verses, 'Thus saith the Lord'. There is no possibility that this will not be fulfilled.
The first assertion is that the Lord is jealous and, while that jealousy may mean that He will uphold the honour of His Name by chastening the people, He cannot deny His word. He  set His love on the people and the city and He will fulfil what He has said. It is good for us to grasp the truth of this as far as His word to us is concerned. He has made many promises to us, promises which exceed those that Israel will see fulfilled, and He cannot fail to fulfil them. 
The second assertion highlights the privilege of the city. He will return, He will live there, the city will be transformed in the place where His character of truth and holiness will be seen in its fulness. Certainly, this is true for the people of God today, as it is is in every age.  It is what the Lord wants us to be where He has placed us. The New Testament gives us a picture of a heavenly and an earthly city which will be at the centre through which the two spheres will be brought together. The Church and Israel will unite in Christ as the gathering centre for all nations so that the Lord receives united praise from all creation in heaven and on earth. There will be a manifestation of truth and holiness which will expose the lie of the devil that God wants to spoil the pleasure of man.
The third assertion tells of the character of those days. The older generation will be healthy and will mingle with the young in a way that is seldom seen today. Men want to prevent the many forms of discrimination, but they are not prepared to acknowledge sin, especially pride, that is at the root of it. This will be removed as the Lord stands apart from all others. Once again, it is something which should be clearly seen among the people of God today.
The fourth assertion is an acknowledgement of the work that is needed to accomplish this. We can almost hear the unbelief of those who would say, If only it were possible, there is no way that it can ever happen. The Lord asks men to remember that it is His work. It may be too great for men even to contemplate, it is not too much for the Lord to fulfil. We need to have a true appreciation of the greatness of our God. It is easy for us to speak about the great works of God in an abstract way. We may recount all that the Lord has done in the past. The question is whether we really believe that He can and will do the same today for those who look to Him alone.
The final assertion is that the Lord will accomplish the work. He will gather all the people together from the many places to which they have been scattered.  He will bring them to the city which He has chosen in a way that brings them to acknowledge Him and to enjoy all the bounty that He has prepared for them. Today, we await a gathering in the clouds in the domain of Satan as the Lord demonstrates His Sovereign power.
Are we careful to show the character of our Lord in all that we do?

Memory Verse 'And I will bring them, and they shall dwell in the midst of Jerusalem: and they shall be my people, and I will be their God, in truth and in righteousness', Zech. 8. 8
December 16	Zechariah 8. 9-23
The Promise of Fruitfulness.
The Lord now gives the people an encouragement to build because He assures them that they will be fruitful. This echoes the way in which Haggai ends his prophecy and it shows the way in which the Lord confirms His word through more than one of His servants. He is concerned that the message may be forgotten or the people may think that it is not being fulfilled because there are delays when compared with what they expect. He reminds the people that there were days when they saw nothing but trouble and affliction. These days will be replaced by days of prosperity as the vine gives fruit, the ground yields her increase and the dew comes. Instead of being a curse among the heathen, they will become a source of blessing. All they have to do is to trust and to continue in obedience to the Lord. He is looking for certain features in particular. He calls on them to be marked by honesty rather than the deceit which marred their past. He calls on them to cultivate the character of truth and peace in their dealings. They must not be marked by a desire to bring harm to any.
As we read what the Lord asks from the people, we can see how clearly it is repeated in the New Testament. The injunctions are directly repeated and taught in a variety of ways by the various writers. These are what the Lord is looking for. Sadly, the Jews through to the New Testament times, as well as many believers today, are still characterised by an emphasis on out ward ritual which is performed at the expense of the underlying virtues that the Lord is clearly expecting from His saints. This will harm the witness of the Lord because it gives a false impression. While we cannot set aside truth for the sake of peace with others whether it be believers or the world, we must be certain that we are upholding truth and not ritual or tradition.
The Lord now gives a direct answer to the original question that the people raised. They had asked about the fasts which they kept. The answer is that the Lord will make these fasts into feasts of joy and gladness. He will completely reverse the thinking of the people. The fasts were an outward expression of sorrow. If they had been carried out in the way that the Lord intended His people to fast, they would have been a time of soul searching and contrition as they came to understand that they were the reason for all the affliction. They will eventually come to understand this and, when they do, it will open the way for the fulfilment of the promise here.
The extent of the joy is such that the people around will recognise that these people have an experience that goes beyond anything that they know. They will want to learn the root of this and to come into the good of it for themselves. This will always be the effect of a life which is lived in the good of all that the Lord offers. There are a number of records from history of those who gave their lives for the Lord in such a way that others who saw them dying were compelled to yield to Christ even if it meant that they would lose their own lives at the same time. Israel in that coming day will have the experience of God that we have today. It speaks in a way that is understood by all nations and languages. They will be in no doubt that the God of the Jews is a God Whom they want to know.
Are we living in the good of the joy that is ours in Christ?  

Memory Verse 'Thus saith the LORD of hosts; The fast of the fourth month, and the fast of the fifth, and the fast of the seventh, and the fast of the tenth, shall be to the house of Judah joy and gladness, and cheerful feasts; therefore love the truth and peace', Zech. 8. 19
December 17.	Zechariah 9. 1-8.
The Defence of the Lord.
The Lord now issues a word directly to Syria. He addresses Hadrach, a name for one of the idols of Syria as well as Damascus, the major city in the country. He warns that this is what will come on them when the whole world joins with Israel in turning their eyes to the Lord. The Syrians have been a constant enemy of Israel over the centuries, particularly after the reign of David. It is clear from the book of Judges that these were one of the nations whom the people were supposed to destroy when they came into the land. They were linked to the idolatry in the time of Jephthah although the nation is only seen first when David subdued them. Sadly, by the time of Solomon they were a constant thorn in the side although they could not make any inroads. From that time forwards, they are frequently seen at enmity with the nation, particularly the northern kingdom.
One of the cities, Hamath, is linked here with Tyre and Zidon in the warning. These were places which thought that they were too great to be in danger. They were marked by a wisdom which they thought would enable them to defend themselves against any attack without fear of falling a prey to their enemies. Tyre added to this by building a stronghold which  they clearly thought could withstand any onslaught. Once again, we see how the pride of men causes them to think that they cannot be overthrown. This is dangerous at any time because pride often causes men to make mistakes, but it is particularly dangerous when we think about the enemies of the Lord's people because they are acting in a way which the Lord hates, which defies Him and which is the precursor to destruction. Tyre adds riches to its defence. It has everything that men could offer – wisdom, riches and power. It fails to understand that this is of no consequence when they are fighting against the Lord.
The Lord steps in to throw her down. The sea, which was the main defence of the city will become its grave while fire will devour it. The city which had been the centre of attention for some time because of its greatness in the eyes of men will suddenly become an object lesson in the power of the Lord to destroy His enemies. It may be that this city has every advantage that men could imagine, it could even be that it prefigures a time when the might of the world will combine against the people, the result is still the same. The Lord fulfils His purpose and they come to nothing. The Philistines, who were closely linked with the Syrians, will see what happens and be afraid because they will understand that they do not have the power and might of Tyre. If the Lord can do this to a city like Tyre, there is not a place on earth which is safe against Him.
The Lord will remove every vestige of idolatry and hostility. It does not matter how implacable they have been in the past, they will recognise the folly of standing against the Lord when they see the way in which He overthrows Tyre. Those who remain after the judgement will join themselves in allegiance to the Lord. They will have no place for the hostility of the past because they will see that it is futile.
The Lord gives a promise that He will encamp around His house so that no one can come against the people without His knowledge. He will give perfect safety.
Are we living in the joy of the Lord, or only the outward ritual of religion?

Memory Verse 'And I will encamp about mine house because of the army, because of him that passeth by, and because of him that returneth: and no oppressor shall pass through them any more: for now have I seen with mine eyes', Zech. 9. 8
December 18.	Zechariah 9. 9-17
Thy King Cometh.
Zechariah now records the call for the people to recognise what the Lord is doing. It brings joy and rejoicing because their King is coming. We are left in no doubt about Who the King is because Matthew tells us that it is fulfilled when the Lord enters Jerusalem. What is not recorded is exactly how long it would be between the fulfilment of this verse and the rest of the prophecy. The King did come into the city as described here. The Scripture emphasises His just character which is such that He did not even entertain an unjust thought. He is free from sin in every aspect of His lovely Person. The people ought to have recognised this as they watched Him throughout His life, but especially for the years of His public ministry when He was constantly in the sight of the people. They could also see the way in which He brought salvation. There were many who were made whole, an expression which has the idea of salvation. He fed a multitude such that they wanted to make Him King. Sadly, what they would not accept was the real need for salvation. They claimed that they were never in bondage to any despite the Roman occupation and they certainly would not accept that they were the slaves of sin. The way in which He came should have highlighted the nature of His coming, but it only served to make them look elsewhere for salvation. It may be that the word of God had said that He would come in a lowly way, riding on a donkey and a colt, the people were looking for a King who would come with a demonstration of power and glory so they looked past their King even if He fulfilled Scripture exactly.
If the Lord gives a clear indication of the character of His coming, the next verse is one which was never fulfilled in a literal sense. There is certainly a spiritual fulfilment which we enjoy today in that the Lord has set us free from the bondage of sin and brought us into peace with God. This is a peace which reaches out to every nation. It will be seen fully when the Lord reigns, but it is the portion of every believer today. It starts with peace with God which then allows peace to ensue between men of every different class and nation. The blood of the covenant also lays a foundation which delivers from every aspect of sin.
The Lord now describes the salvation that He offers. Those who were imprisoned in hope of His salvation will receive a double recompense. At the very least, this will mean that they are saved from the prison in which they are held and given a reward for faithfulness to the Lord in the face of such adversity. Sadly, this adversity came from the people of God as much as from their enemies. It is only when Judah, Ephraim and Zion turn to the Lord that He is then able to move against their enemies. When He does, they have no defence against His power. He will pass over them and send arrows like lightning. He will blow and turn a whirlwind against them. He will defend them so that the enemy is devoured and brought into subjection.
The Lord will save His people to such an extent that those who were outcasts among the nations become the jewels in His crown when He takes the throne of His kingdom. Those who were despised will be a standard that is raised up as the declaration of the glory of the Lord. They will be the manifestation of the goodness and beauty of the Lord. Paul alludes to this as the encourages the Corinthians to weigh their sufferings against the glory that will be revealed when Christ comes.
Are we rejoicing in the Lord, or sorrowing in the circumstances?  

Memory Verse 'Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: he is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass', Zech. 9. 9 
December 19.	Zechariah 10. 1-12.
The Restoration of Israel.
The Lord now calls on the people to ask Him for the latter rain. His response will be to give them bright clouds, showers and grass. He will give abundantly if only they turn to Him and ask for what they desire. They have looked to idols and diviners and these have offered nothing but an empty hope which they cannot fulfil and any comfort that they may offer comes to nothing. The people were left in trouble and distress because they were like a flock of sheep with no one to give them any direction. We can often see sheep that have wondered away from the pasture into the road. If there is no shepherd, there is no one to bring them back.
The first action of the Lord is to show His anger against the shepherds who ought to have watched for the sheep, but left them in this state as well as the goats who would take advantage of the situation to add to the distress of the sheep. The Lord visits His people and prepares them for the battle. A nation that was despised and set at nought becomes a force to be reckoned with as the Lord raises them up so that they become like mighty men who can tread their enemies down. Men may have every natural advantage, it is worthless when the Lord intervenes on behalf of His people. Once again, the Lord ensures that we realise  that he includes both parts of the nation in the company that He calls His own. He will have mercy on them and bring them back to Himself in a way that will make it appear as if He had never set them aside. He is the Eternal One Who is also their God. He will hear their cries.
Ephraim, the part of the nation which had been taken into captivity first and which has been lost from view for centuries, will be like a mighty man. They will rejoice in the Lord with an overflow that rivals any exuberance of joy that might come from wine. This should challenge us about what the Lord means to us. If we are living in the good of what He offers, it will be better than wine. This is the lesson of the first sign that the Lord performs as recorded by John. He took water and turned it into wine that is so good it is beyond comparison with other wine. The New Testament clearly shows a great contrast between the joy of the Lord and the joy induced by wine. The joy of wine is usually accompanied by a lack of self-control which leads to distress and trouble. The joy of the Lord always leads to self-control and a spirit of love and care for others.
The Lord issues the call in the way that a man might whistle to his dog. The people hear and respond. They will be gathered to the Lord because He has redeemed them. They will increase in the way that the Lord desires. They will come from the far country, they will come from the lands where they have been strangers and even outcasts. The nations will have no place for them, but the Lord will give them the inheritance that He has promised. It may be that they face a stormy sea. It may be that they have to pass through deep waters. The greatest powers of earth will come to nothing. Assyria is marked by pride, but it will be brought down. Egypt might try to raise a sceptre to rule, but it will leave in shame. The Lord will give strength to His people. They will be able to move freely because there will not be any power of earth that can defy them. The reason is simply that the Lord fights for them. They are nothing of themselves, but as soon as they realise this, the Lord give strength. This is true for every believer today.
Are we living in the good of fellowship with Christ?

Memory Verse 'And I will strengthen them in the LORD; and they shall walk up and down in his name, saith the LORD', Zech 10. 12
December 20.	Zechariah 11. 1-17.
The Flock of the Slaughter.
The Lord now sends a warning to Lebanon and Bashan that there is judgement coming. He calls on them to open the doors so that the fire can consume the cedars while the fir trees look on as the cedars fall, knowing that they are next in line. The place which as a byword for the glory of creation and, particularly, which was a picture of the glory of man, is brought to nothing as the Lord steps in to judge.
Shepherds with their flocks and young lions alike are left prey when the judgement comes. They mourn intensely but there is nothing that they can do to avert the destruction. The Lord calls for the flock of slaughter to be fed. The shepherds were content to feed on the flock and to make a profit out of them. They take advantage of the poor and weak for their own ends without any pity. The Lord will feed them to their enemies and deliver the flock from the slaughter. 
The Lord now takes two rods to show what He is doing. He calls them, Beauty and  Bands. He cuts off three shepherds in a month because they are not fulfilling what He expects from His shepherds so He hates them. The flock is given over to the slaughter in such a way that some die, some are cut off and some will eat each other, but the Lord does nothing to prevent this. They have chosen to follow their own path without listening to what the Lord has to say, so they have to pay the price of this. He takes the staff named Beauty and cuts it in pieces to indicate that the covenant which He has made with all the people is broken. He does it in such a way that the poor recognise that this is the Lord fulfilling His word. He then calls on the people to make the choice as to what they wanted to do with Him. We are told by Matthew that this is foretelling the way in which the people would pay for Judas to betray the Lord. They weighed out His price at thirty pieces of silver. This is the price of a slave, it is little more than half of the price that they would give for a man according to the Law of the Lord. The picture is clear. The nation has set itself in a path of rebellion which has culminated in their rejection of the Lord Himself. The money is taken and thrown out to the potter in contempt. While Matthew records full details of exactly how their unfolded, it is clear from the prophecy here that the Lord sees this as an act of derision against Himself. It is one of the Scriptures which clearly indicate that the Lord is Jehovah. The rejection of Christ by the people is a rejection of Jehovah. There is no distinction made in these verses between the Shepherd and the Lord Himself.
At this point, the second rod is broken to demonstrate that the relationship between the two parts of the nation has been broken. While it may appear that this is a final judgement if the passage is viewed on its own, the Lord proceeds to give a detailed explanation of the way in which He will reverse this. He starts with the foolish shepherd who will be nothing like what the Lord expects from a shepherd. This is the thought that the Lord raises as He tells the people that they are refusing the One Who comes in the Father's name, but will be only too ready to accept the false one who comes in his own name. This is something that we need care to appreciate today. It is all too possible that we are deceived by appearances rather than by the reality of those who fulfil what the Lord expects. The end of the false is that they are cut off ad left helpless. 
Are we careful  in our desires for all to enjoy the fulness of the Lord's blessing?  

Memory Verse 'And the LORD said unto me, Cast it unto the potter: a goodly price that I was prised at of them. And I took the thirty pieces of silver, and cast them to the potter in the house of the LORD', Zech. 11. 13
December 21	Zechariah 12. 1-14.
The Cup of Trembling.
The Lord now tells us His burden for Israel. He takes us back to creation and reminds us that He stretched out the heavens and established the earth as well as giving spirit or breath to man. He is reminding us that His purpose has been established from the beginning, He is not deterred by the circumstances which may bring fear to men. He will make Jerusalem into the place that brings trembling to the hearts of men. They will mount a siege against the city and all that surrounds it, the situation will appear hopeless as far as the people inside are concerned, the nations will think that there is no possibility of failure. It does not matter if all the nations of the world were to gather against the city or even if they brought an army that consisted of every person in those nations, the Lord must fulfil His purpose. If they choose to come up, all that they will do is to prepare a burden for themselves which will cut them into pieces.
The Lord will accomplish this by making horse and rider alike to be taken with a form of madness which leaves them blinded so that they cannot fulfil their purpose. At the same time, He will empower the rulers of Judah in such a way that they can break through like a torch that will consume their enemies like fuel for the fire. There will be no escape from the fire that devours them until Jerusalem is left for the people that the Lord intended. It will fulfil its  place in the purpose of God as that is brought to its fulfilment.
The Lord will show His power by saving the tents of Judah. Here is the picture of a mighty army that has come up against people who do not even have houses in which to lie, far less any means of defence, but the Lord will be their defence. He will save the tents first so that  the people in the city have no ground to boast that they had any part in the salvation that the Lord effects for His people. Such is the effect of the Lord's work that even the weakest of the people will be like David while the house of David will be like God and His angels.
As far as the nations are concerned, it will be a time of destruction, but for the nation, it will be a time of repentance and supplication. They will look on the Lord Whom they pierced and realise that He is Jehovah. This will lead to a time of intense mourning as every family will separate from each other and will bemoan their sin. Once again, the context demands that this will be something that the nation knows in their experience and that it is based on the recognition that the despised Jesus of Nazareth is truly the Eternal God, Jehovah. We can only imagine the bitterness of spirit among those who realise that they have delayed the fulfilment of the promises by centuries because of their rejection of Christ. Added to this is the pain which they inflicted on Him and the dreadful trouble which they brought on themselves. There will be no question of blaming others, they will all know that they are responsible for what has happened. The separation reaches as far as the families. Husband and wife separate from each other to mourn. They will not be like Adam who pointed to Eve rather than to accept his own guilt. This is a pattern for us. It is easy to think that others are more guilty than we, but the Lord wants us to accept our own responsibility for any failure that is found among the people of God.
This is the foundation on which the Lord can bless. 
Do we really recognise the effects of sin in our lives?

Memory Verse 'The burden of the word of the LORD for Israel, saith the LORD, which stretcheth forth the heavens, and layeth the foundation of the earth, and formeth the spirit of man within him', Zech. 12. 1
December 22.	Zechariah 13. 1-9.
The Fountain for Uncleanness.
The Lord responds to the contrition of the people with a fountain for sin and uncleanness. He has seen the failure of the people and their wilful rejection of Him, but His answer is to provide a righteous basis on which they can be answered so that He can receive the people without having to condone their sin.
The character of the days is such that the idols will no longer be named among the people. The false prophets and the unclean spirits who motivated them will not have any standing. The effect will be so great that even parents will be ready to give up their sons if they do prophesy. This is a vast difference from the days when the people were more ready to listen to the false prophets who said what they wanted to hear than to the prophets who spoke the word of God faithfully. Even the prophets themselves will be afraid to speak in case they come into condemnation. They will take care not to be seen as prophets by wearing clothes that the prophets would have worn in earlier days. Instead of being a work of honour among the people, it will become something shameful to be avoided. They will hide any wounds that they may have received in their earlier days as wounds that were received by accident in a friend's house. They will use a similar response to that of Amos when he was threatened towards the end of his prophecy. 
Zechariah now highlights exactly how this is accomplished. He takes us to consider the One Who was true in every detail of His life. While men hide in fear for their lives because of the shame that has come from speaking the word of the Lord, there is One Who always spoke faithfully. He received exactly what these men fear. The Lord of Hosts calls for His sword to awake against His Shepherd. This is the wonder of the grace of God. Here are men who have been guilty of lies, corruption and bringing wrath on the people, yet the One Who was true and faithful stands in their place and faces the judgement that they deserve so that they can be delivered. Men are left to hide in shame and fear yet the Lord Himself goes out in boldness to face the wrath that these men deserved.
The description of the Lord is notable. He is the Shepherd of the Lord, the Good Shepherd Who feeds the people at His expense rather than the shepherds who were guilty of feeding themselves at the expense of the flock. He is also the Man Who is the Fellow of the Lord of Hosts. Here is a description that demands equality with God. This statement is only true if the Man is on equality with Jehovah. If not, He is not a fellow of the Lord. 
The initial picture is not good. The Shepherd is smitten and the sheep are scattered. The Lord judges the little ones until He is ready to deliver. Even at the end, the land will be divided into three. Two parts will come under the judgement and be cut off and left to die. Only one part will come through the fire and even then it will be a refining fire that burns up all the dross. They will be like gold.  This is the picture that Peter paints as he writes to the Jewish believers who had been scattered in his days. The Hebrew writer reminds them that this is the evidence of their reality. It leads them to the place where they call on the Lord and He hears their cry. From the depths of despair they receive the promise that they are His people and He is their God.
Are our lives marked by 'Holiness to the Lord'?  

Memory Verse 'Awake, O sword, against my shepherd, and against the man that is my fellow, saith the LORD of hosts: smite the shepherd, and the sheep shall be scattered: and I will turn mine hand upon the little ones', Zech. 13. 7
December 23.	Zechariah 14. 1-7.
The Coming of the Lord.
Zechariah now reveals the final events that will see nations judged and Israel saved. It is the climax of the day of the Lord as the spoil is divided. It starts with all nations coming up against Jerusalem for the final battle. They anticipate that it will lead to the removal of the name of Israel and therefore the Lord from the map. We may be sure that the devil knows what the outcome will be, we cannot be certain about the Man of Sin or the false prophet. Sadly, the people will be deceived into thinking that they are going to see the end of their enemy. In reality, it is they who will be destroyed.
The depravity of men is seen as the houses are rifled and the women ravished because they are not content to overcome the enemy, they want to humiliate them. In this respect, the times of the Gentiles will end in the same way as it began. The earlier prophets have described the abominations of Babylon at the start, Zechariah now describes the same abominations of Babylon at the end.
It is as they take the people away into captivity that the Lord steps in to fight with them. He will act in the same way as He has in the past. It does not matter whether it is a few people or all the nations of the world, they are powerless when the Lord acts. He starts in a way that demonstrates His power for all to see. We can only imagine what men will think as they see the events unfolding. It is possible that the images will be sent across the world as men try to show their absolute power. While they watch the events, they will see the mount of Olives split into two as the feet of the Lord touch the place. Instead of a mountain to climb before the people come into Jerusalem from the east, there will be a valley because half of the mountain has moved north and the remainder has moved south. The significance of this is found in the fact that this is exactly the same direction as the people would have approached the tabernacle or the temple. There is a consistency in the ways of God, but the people can now come readily into the city and into His presence whereas previously it was something that required the effort of climbing the hill in order to enter. The extent of this is that it reaches to Azal, probably a place on the south of the mount. It will be like the earthquake from the days of Uzziah.
As these events unfold, the Lord will come with His saints. This is a reference to the holy angels whom the Lord says will gather the people together when He returns. It is also a fulfilment of the prophecy of Enoch as quoted by Jude. The only indication of when this will happen is that the light is neither dark nor light. We need to understand this in the context of the fact that the judgement of the Lord will see the sun and moon darkened and stars stopped from shining. In this respect, the description of the light at that time is probably more a result of the fact that the Lord has acted in judgement and the light has been removed than the time of day when these events will unfold. 
This is emphasised when we read that it is only the Lord Who knows when this will take place. The Lord Jesus reiterates this when He points out that this is in the hands of the Father and it is not given to others to know that time. The fact that it is neither day nor night probably indicates that the Lord has deliberately concealed the precise details.  What does happen is that at the end  there is a light that is clear for all to see.
Are we constantly looking for the Lord in every circumstance of life?

Memory Verse 'Behold, the day of the LORD cometh, and thy spoil shall be divided in the midst of thee', Zech. 14. 1
December 24.	Zechariah 14. 8-15.
The Land Transformed.
As the Lord establishes His kingdom, one of the first effects is that there are living waters which will flow out from Jerusalem. Half go to the Mediterranean, the other half to the Dead Sea. The waters will flow constantly throughout the seasons, they will not be subject to the variations that we know today. This has a clear spiritual application in that the summer speaks of ease and comfort while the winter speaks of trials and tests. The lesson is that the supply of the Lord is constant in every changing time of life. This will often highlight the reality of a profession. The Lord speaks about seed that falls in rocky ground or seed that falls among thorns. The first suggests that there is some growth, but it does not stand the test of persecution. This would be suggested in the winter. The second indicates seed that is overcome by the weeds that grow alongside, something which will happen in the summer.  The key will be that the Lord is King over all the earth, He is the One Who is in overall control. There will be no variation because He is the Source of every blessing. The people acknowledge this so they enjoy the  fulness of everything that He offers. This has a challenge for us because we have been brought into the good of greater blessings  than the Kingdom of Christ so why should we live as those who are affected by varying circumstances in the world.
The whole of the land around the city is transformed into a plain so that men can live there without fear of judgement or attack. Once again, the reason is because the Lord is King. It is a reflection of the promise that He gives through Isaiah that He keeps in perfect peace all who trust in Him.
In contrast, the nations that fight against Jerusalem will be struck with a dreadful plague. Their flesh, their eyes and their tongues will disappear as they stand against the city. It will be a solemn lesson for the people that they cannot defy the Lord. Those who are not in the forefront to be consumed in the plague will be left in utter confusion so that they fight with their neighbour. They will not be able to distinguish friend from foe. It may be that, as they see the plague strike, they assume that it is one of the other nations who have turned against them. Where an army has been drawn together with a common desire to eradicate Israel, it is likely that there will be suspicion so when trouble strikes they will forget the hasty allegiances and go back to their former differences.
At the same time, the nation of Judah which had appeared to be in threat of annihilation will gain the courage and strength from the Lord to fight. The nations who came to take the city, thinking it would just be gathering the spoil, will find that they are facing a foe who is not ready to lie down and accept defeat. Instead of the nations gathering the spoil, it is Judah who spoils the nations. The abundance of the nations who were thinking that they would be able to display their glory in the place where the Lord had set His name, will see all their glory handed over to the people whom they thought to spoil. There will be no answer to the plague that the Lord sends.
As we read this, we cannot help but note the parallel with the cross except their it was a single Man Who fought alone and triumphed over the hosts of darkness. Even such a triumph as we have here fades away in light of the glory of the triumph of the cross.
Are we living in the good of the Presence and blessing of the Lord every day? 

Memory Verse 'And the LORD shall be king over all the earth: in that day shall there be one LORD, and his name one', Zech.14. 9  
December 25.	Zechariah 14. 16-21.
The Reign of Christ.
The book ends with details of the conduct of the nations throughout the reign of Christ. It is notable that this is still a rule which is imposed on the people that has consequences for failure to fulfil the demands of the King. This is the major contrast between the Thousand year reign of Christ and the Eternal state. In the eternal state, there will be no sin so there will be no need for the demands to be imposed.
The demand is made for every person to go up for the feast of tabernacles. We may wonder why a feast would be celebrated when the Lord reigns. The answer is probably that it is a continual reminder to the people that they are dependent on the mercy of the Lord. It is not enough for a representative group from the nation to go up, it is an individual matter. This is because salvation is individual  No one will be in the Kingdom because of any national place, it will be the result of being born again personally.
This was one of the feasts which the men of Israel were expected to celebrate. It pointed forward to the fulfilment of the purpose of God for the nation. As such, the picture appears to be that all the world has to acknowledge that they can only enter into the blessing of the Lord because of the fact that the promises of the Lord to Israel have been fulfilled. Many today would see Israel as a barrier to their inheritance, but the thinking will be reversed in that day. The fact that there is no rain if any nation fails to come up to the feast serves to remind the people of this fact. The rain is the source of water in a general way, it is also the source of refreshment for the ground which enables the crops to grow. Even in a world where the effect of sin has been largely removed, there will still be the possibility of seeing a reminder of the effect if they rebel against the Lord. This judgement is different for Egypt because they have no rain. In their case, they face a plague from the Lord for disobedience. The reason for the lack of rain on Egypt is probably twofold. Historically, they opposed Israel and rejected the word of the Lord from the first. As such, they brought  judgement on themselves. In addition, typically, Egypt pictures the world so there is a constant reminder throughout the reign of Christ that the ways of the world will never satisfy.
The final description emphasises the holy nature of the kingdom. The horses will have bells that sound out the message of Holiness to the Lord. Every pot that is found in the house of the Lord will be marked by the same holiness as the particular vessels that were used for the offerings of the Lord at the altar. This will extend to the whole city of Jerusalem. This is a truth which is reflected in the New Testament. The Lord calls on us to maintain holiness in all our dealings. The single fault of Israel and the Jews which attracted the attention of God was the hypocrisy of those who made a public show of engaging in spiritual activities such as prayer, fasting, tithing, but they never lived in a way that was consistent with the profession that their rituals implied. It may be that they were rigorous in their obedience when it came to maintaining outward purity and ritual, it counted for nothing in the sight of the Lord when their character was a denial of what He expected. Every offering must be prepared in  holy vessels. There is no place for uncleanness. The fact that the Canaanite is not to be found reminds us that division has no place when Christ is central.
Are we ready to separate ourselves to the Lord alone?

Memory Verse 'In that day shall there be upon the bells of the horses, HOLINESS UNTO THE LORD; and the pots in the LORD'S house shall be like the bowls before the altar', Zech. 14. 20
December 26.	Malachi 1. 1-5.
The Lord's Dealings Outlined.
Malachi means My Messenger and it is the final message to the nation in the Old Testament. They have had the promises of the Lord, the have had the law of the Lord, they have seen the hand of the Lord in judgement. Now, they have reverted to their old ways again. Sadly, for all the different ways in which the Lord might speak to the people and deal with them, there is no difference in their response. There is one final Word that the Lord will give in a later day in the Person of the Son.
This is one of four books which are classified as a burden. It emphasises the weight of the message that Malachi is bring to the people. It is a solemn warning from the Lord that He cannot condone their actions. The language here is slightly different to the earlier three that preceded  the captivity. Zechariah uses the same language on two occasions in the final chapters of his prophecy. The fact that it is the burden of the word of the Lord may indicate that the Lord is speaking in a way that demands attention.
The first word of the Lord is to remind the people that He has loved them. This is the basis of all the dealings of the Lord with His people. What the people have to recognise is that love does not condone wrong on their part. It does not mean that He will always give what they desire. Sadly Judah, like many in the world today, see love as a willingness to accept a person for what he is without expecting any change. The word of the Lord through Malachi is immediately questioned because of this. It may be that they look at the captivity, it may be that they see the troubles that face them in the time of the prophecy, they do see that their circumstances are not altogether favourable. They interpret this as a lack of love. The message of the Lord throughout this prophecy is that it is love that will act to direct the people away from the paths that will bring harm into ways that will be for their good.
The Lord points to the contrast between Esau and Jacob as the evidence of His love for them. To the natural eye, both appear to follow a similar path, yet the Lord deals with them in vastly different ways. Esau faced the judgement of the Lord and set themselves to rebuild  what the Lord has taken from them through their enemies. They recognise their sin and rebellion, but they choose to add to their rebellion by a determination to defy the Lord in the face of the judgements that have come. This is the character of the flesh. It will not and cannot bow to the Lord even when it is clear that the alternative will only bring the wrath of God and destruction. The Lord warns that they may do all that they can to defy Him, but He will simply pull down all their efforts to build. They will be known for their wicked ways and as the nation with whom the Lord is always angry.
In contrast, the promise of the Lord for Judah and Israel as a whole is that they will see the Lord build them up even when the circumstances appear to be impossible. Rather than being a nation which is destroyed because it defies the Lord, Israel will be the nation whom the Lord will raise up when they are powerless to save themselves. They will be a clear testimony to the nations around that the Lord is able to take the weak and to make it strong. This is the lesson of the cross as Paul outlines it to the Corinthians in the first chapter of his epistle. 
Are we always ready to acknowledge the love of God in every circumstance?

Memory Verse 'I have loved you, saith the LORD. Yet ye say, Wherein hast thou loved us? Was not Esau Jacob's brother? saith the LORD: yet I loved Jacob', Mal. 1. 2  
December 27.	Malachi 1. 6-14.
The Honour of the Lord.
The Lord now brings the second challenge to the people. A son will honour his father and a servant will honour his master, but the people do not give honour or reverence to the Lord. In the earthly relationships, there is always a possibility that the father or master may not deserve the respect, yet it is given. There will always be occasions when the son or the servant know that the master has made a mistake. The Lord deserves far more respect than any earthly master and He will never make a mistake so there will not be any reason for the respect to be withheld even for a specific action. The very title, Lord of Hosts, emphasises the fact that the Lord is honoured by the host of heaven. Despite this, the people are not prepared to give Him this honour. The Lord singles out the priests for particular mention because they are supposed to uphold the honour of the Lord in their service, yet they have despised Him by their actions.
Once again the people question the charge that the Lord brings. They do not accept what the Lord says. The first reason is that they have offered polluted food to the Lord. It may be that the shewbread is in view here, but it is equally possible that the expression includes the food of the Lord, especially the meal offerings that they offered with their burnt offering and the peace offerings which they brought in a show of fellowship with the Lord. The meal offering would be the food for the priests as well as the Lord while the peace offering was shared with the offerer as well. When this is challenged, the Lord speaks about how they despised His table by bringing blind, lame and diseased. They were bringing things to the Lord which they would never consider bringing to the governor. This has a lesson for us today. We need to think about what we bring to the Lord. It is easy for us to give Him what is left when we have done everything that we see as necessary. The danger with this is that we will find so many things that occupy our time that we bring very little, possibly even nothing in some days, to Him. We need to set aside time for the Lord to ensure that He receives His portion. This is why many suggest that the morning is best although it may not always work in every situation. Certainly, we may then give more time on occasions, but we must never neglect Him.
The Lord now pronounces the reason why He demands this honour. The day is coming when His Name will be lifted up among the nations so that they bring incense and a pure offering to Him. The nation of Israel were expected to set the example that would show the other nations the benefit of this so that they were encouraged to follow their example. What is happening is that Israel was setting an example which suggested to the Gentile nations that the Lord was not even worthy of the honour that they would give to their idols. Instead of the delight that they should have demonstrated in coming to the Lord to celebrate the riches of His grace, they showed  a weariness that suggested it was a burden to be avoided. It is easy to see how this is true today. Many have reduced supposed Christianity to a ritual observance that is often a chore. Instead of bringing what the Lord deserves and enjoying the bounty that comes from a path of sacrifice and obedience, they bring the leftovers and wonder why they find no pleasure in it.
Are our bodies 'a living sacrifice, holy, acceptable unto God'?

Memory Verse 'For from the rising of the sun even unto the going down of the same my name shall be great among the Gentiles; and in every place incense shall be offered unto my name, and a pure offering: for my name shall be great among the heathen, saith the LORD of hosts', Mal. 1. 11
December 28.	Malachi 2. 1-17.
Further Judgements.
The Lord now warns the priests that they must take note of what He says otherwise they will bring a curse on themselves beyond what they have already seen. He knows that they are not taking note of His word so this is by way of a final warning. He will put them and their seed to an open shame so that they understand the covenant which the Lord has made with the sons of Levi. He wants to fulfil His promise but He cannot do this while they are intent on their path of rebellion against His word. His covenant promises life and peace as a result of the way in which they upheld His honour. This is a direct reference to the response to Moses after Aaron and the people had made the golden calf. Sadly, the people who had set the example in judging now became the people who led others into idolatry which they previously judged. The result is that they have been shamed in the eyes of the people. 
Malachi now records the cry of the people. It is a cry which is repeated as John the Baptist begins his ministry. Once again, the rulers of the people have failed to take note of what the prophets said so they are guilty of the same error as their fathers. This is an act of treachery against the Lord and His covenant. He judges it in this way so that those who teach and those who learn from the teacher are both guilty of the sin. The Lord will not accept any excuse for this. It is breaking one of the ten commandments and as such no one can claim to be unaware of the law of the Lord in this respect. The people compound their sin with the hypocrisy of coming to the altar of the Lord with tears as if they were concerned about the state of the people. It is sad to think that we can be guilty of this when we come with prayers for matters where we know that there is something that we ought to do. While the Lord wants to hear the prayers of His people, He does not expect us to ask about matters where He has already given direction. This principle extends to the will of God in general. We often hear the question, How can I know the will of God? The first requirement for this is that we obey what we already know to be the will of God. This may be in a positive sense, for example in being baptised. It may be in a negative sense such as abstain from fornication. The answer of the Lord is the same as it was in Malachi's day. Where there is disobedience, He will not hear our prayers.
The people yet again ask in what way they have disobeyed. They are clearly of a mind to question every charge that is brought against them. The Lord now highlights another matter in that they have been unfaithful to their wives. He gave the woman to the man such that they become one flesh. His purpose was the there would be a godly seed. It is clear from the question that the Pharisees raise in the time of the Lord that this was still a problem in those days. While we are not told what they were teaching, it is clear that there were some who were trying to avoid the demands of the law in respect of divorce. The Lord hates to see husband and wife separate because it spoils the picture that He has set out. Marriage is intended to be a reflection of the union of Christ and the Church. This cannot be broken, so the Lord wants to see His people live in a way that reflects this. Divorce was only given to accommodate the hardness of the heart of man because of sin.
The chapter ends with the warning not to weary the Lord. They have been guilty of condemning the good and excusing the guilty. They even appear to suggest that God will not judge sin.
Are we an example to all of the life of faith in our Lord Jesus Christ? 

Memory Verse 'For the priest's lips should keep knowledge, and they should seek the law at his mouth: for he is the messenger of the LORD of hosts' Mal. 2. 7
December 29.	Malachi 3. 1-6.
The Coming of the Lord.
Malachi now records the promise of the Lord of hosts that He would send His messenger. This is an interesting play on words which highlights a direct link between the end of the Old Testament and the start of the New. The promise is 'I will send Malachi'. Sadly, as the earlier chapters have shown, the state of the people in the days of Malachi and their state in the days of John the Baptist was identical. They took no notice of Malachi and made no progress spiritually before John and the Lord came.
The work of the messenger is to prepare the way of the Lord of Hosts. Once again,m there is an implicit statement of the Deity of Christ. The 'Me' of this chapter is clearly fulfilled in the Lord Jesus when we come to the New Testament. The fulfilment will come with the sudden appearance of the Lord in the temple. While this will doubtless be literally fulfilled in a future day, it is interesting to note how both Luke and John record events that fulfil this in measure. Luke tells us of the child being taken to the temple at both forty days and twelve years while John tells us of the way in which the Lord purges the temple at the start of His public ministry. On each occasion there was good reason to see that the One in the temple that day was the fulfilment of prophecy. Sadly, the people were not looking for the One Whom the Lord would send, they were only looking for someone who would give what they wanted. They have not yet realised that this is precisely what will happen in the day to come and it will herald the darkest days of Israel's history, even darker than the years of the holocaust, as the devil tries to remove every witness to the name of God.
Malachi now raises the question as to who will stand in His presence. He will refine and purge in a way that is unprecedented. As we consider the chequered history of Israel, it is clear that the Lord has increased the trouble on each occasion until the nation finally comes to the point were they accept their helplessness. There is no possibility of a charge that the Lord acted  maliciously or used unnecessary force to draw the people to Himself.
The result is that the people will bring a righteous offering to the Lord which will please Him in the same way as He was pleased in earlier days. There is probably a reference here to the days of David when the people where shepherded by a man after the heart of God who guided the people in the way that was according to the mind and heart of God. This can only be brought about when the Lord comes against the people in judgement and testifies against the evil of sorcery, adultery, lies and oppression. The oppression that the Lord judges affects every part of society. Hired servants, widows, orphans and strangers are all oppressed by people who live without any fear of God. It may be that they bring their offerings to the Lord, it may be that they pay their tithes, they do not show the justice and mercy that is at the foundation of the law of the Lord. The result is that the Lord shows them exactly what He thinks and expects. He judges in a way that is commensurate with the way in which they treated the people. If they oppressed, then they will feel the weight of oppression until they acknowledge that they are only receiving their just desserts. The root is that the Lord does not change. He will measure out the judgement against the people but they will never be consumed because He has given His word. 
Are we living holy lives in the sight of our Lord every day?

Memory Verse 'And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the LORD an offering in righteousness', Mal. 3. 3
December 30.	Malachi 3. 7-18.
The Promise of Blessing.
The Lord now issues a plea for the people to return. He starts by pointing out that not even their fathers were true to the Lord. It is not good enough to say that they are doing what their fathers did. This is true if they went back to the days of Ezra and Nehemiah. We know that they had to deal with problems in their days. The earlier days were marked by idolatry on a regular basis from the time of Aaron and the gold calf. The Lord wants the people to come back to where they were supposed to have been from the beginning. The same is true for us,. It is easy to see how truth has been recovered over the recent centuries, but it is not always as easy to test what we do against the principles of the New Testament. We are not called to be true to those who led the recovery at some point in history, we are to be true to the Lord and His word alone. It may be that we will do things that are not found directly in Scripture, the Lord is looking for a heart that is dedicated to Him and desires His glory.
When the people question how they need to return, the Lord points out that their actions are robbing Him of what He ought to have. This only raises the question as to how they rob God. The answer is that they rob Him in the way in which they bring their tithes and offerings. We are not told specifically how this is to be done, but they are not bringing the full tithe to the Lord. He has already pointed out that the priests are bringing offerings which are not in a condition that is acceptable to the Lord. The law of the Lord was clear. The offering must be perfect to be accepted. If someone brought a vow, they could not them exchange what they brought even if the new offering appeared to be better than the old. They could only add more to what they had already brought.
The Lord issues the challenge to the people that they need to bring their tithes into the storehouse so that the Lord has His portion and He will respond by pouring out a blessing on them which will go beyond what they could contain. This is a great contrast with what they see in their day which appears to be the same as the  days of Haggai. There is a choice between giving to the Lord and letting the Lord give in abundance or withholding from the Lord and finding that the Lord withholds the harvest from them. The people are saying in effect that there is no point in serving the Lord because there is no benefit to them, that those who set themselves up in pride are the ones who prosper. The Lord wants them to see that giving to the Lord from a true heart yields the greatest benefit. They have missed out because they do not believe His promises. 
In contrast to the many who were guilty of denial and rebellion, the Lord sees the few who fear His name. They come together to speak about the things of God and He takes note and ensures that their faithfulness is recorded. They have the promise that they are the Lord's. It may be that judgement is coming. It may be that there are many who will fall under the hand of the enemy and their name will perish. These are precious to the Lord. He will draw them to Himself. If they are martyred for the name of the Lord, He will raise them up, if they survive the enemy onslaught, He will exalt them. They may have no name in the present age, they will have a name that continues into eternity. In that day, it will be clear for all to see who has turned to the Lord and walked in righteousness and service for the Lord and who has not. He will make no mistakes.
Have we put everything on the altar for Christ?

Memory Verse 'Then they that feared the LORD spake often one to another: and the LORD hearkened, and heard it, and a book of remembrance was written before him for them that feared the LORD, and that thought upon his name', Mal. 3. 16
December 31.	Malachi 4. 1-6.
The Final Exhortation.
The book ends with the solemn choice that the people face. For those who continue in their pride and wickedness, there is the warning that the day is coming when they will burn like stubble for the fire. There will be no escape in that day, they will be left to face  judgement from the Lord in the certain knowledge that they have failed to heed the warnings that He has given.
In contrast, those who fear the Lord will know the blessing that comes as the Sun of Righteousness arises with healing in His wings. These are the people who were oppressed for so long by the proud and evil scorners. The picture gives a reminder of the wonder of God's creation. The fire is powerful and destructive, consuming all in its path without mercy. The sun is a ball of intense fire, yet it brings a comforting and healing heat because it is controlled. It is easy to see the way in which these pictures show the twofold character of the salvation of God. . It is set against a background of sin and wickedness which calls for wrath and judgement, yet we learn that the Lord uses the greatest manifestation of man's wickedness and rejection to bring about a salvation that excludes no one. Our hearts can rejoice in the greatness of our God and our Lord Jesus Christ. The foundation of both judgement and salvation is righteousness. The same sun that heals will also burn the refuse. It is a salvation that heals. It does not ignore sin with its devastating consequences. It does not pay a price so that the sinner can be forgiven without also breaking the power of sin. If the judgement is complete and leaves no remnant of the wicked, the salvation is equally complete and puts away sin so that there is the ability to live for the glory of God. Those who enter into this salvation will grow and go about in liberty. Where they once lived in fear of the wicked who oppressed them, they will now tread down the wicked under their feet. As is always the case, the triumph of which Malachi speaks here is really the triumph of the Lord. It is He Who will tread His enemies down until they become His footstool. It is He Who will bring them into subjection so that every knee will bow. The oppressors are ashes under the feet of the righteous, they have already been brought down by the Lord.
The Lord turns the minds of the people to Moses. He calls on them to call to mind all that Moses had taught about the statues and judgements of the Lord because it is the Lord Who gave them directly. They cannot even suggest it was only Moses' ideas. When the Lord spoke, the people were so frightened that they would not listen to His voice again. It should have left them in dread of failing to fulfil what the Lord said. Sadly, they only took a few weeks and they were making an idol and from that time, they failed on many occasions.
The Lord also points forward to the fact that He will send Elijah to warn the people and to turn their heart to the Lord. Once again, we see the mercy of the Lord. He might easily have said that they had the witness of Moses and the prophets. If they did not take heed to centuries of witness why speak again? The Lord still pleads. The answer is that He does not desire that any should perish. He has no pleasure in the death of the wicked. His first desire is that the wicked should turn from their ways and live. This should come with a challenge to us about our thoughts. We should hate sin, but we should be ready to receive the sinner who repents. Judgement will come if there is no repentance, but it is the last resort.
Are our lives living witness to the Coming of our Lord at any moment?

Memory Verse' But unto you that fear my name shall the Sun of righteousness arise with healing in his wings; and ye shall go forth, and grow up as calves of the stall', Mal. 4. 2