January 1.	Acts 1. 1-8.
The Promise of Power.
The introduction to the book clearly links the writer to the Gospel of Luke. He addresses the same person, Theophilus, and he states that he had previously written of all that Jesus did and taught. He is completing the work of recording what was most certainly believed among us. 
The Gospel narrative gives us the foundation, in the life of our Lord Himself. Luke tells us that he recorded 'all that Jesus began both to do and to teach'. They ensured that His words carried more power. The failure of the scribes was that they spoke but did not live by what they taught. Paul is an example of this principle when he speaks of his visit to Thessalonica. The word came 'in power and much assurance', 1 Thes.1. 5. because the Thessalonians knew 'what manner of men' the preachers were. While it is right to encourage young believers to make a stand, we need to be careful not to press them beyond their experience.
Luke ends his first narrative at the ascension. The Lord gave a final commandment to the apostles. He ensured that they were ready to go on in the path that He directed. They had His example as well as His word to guide them. 
The Lord also gave the proof of the message that they took. We are called to be witnesses to the power of the Man, Christ Jesus. We are not propagating a doctrine that has been devised by man or even by God. Fundamentally, this is the difference between Christianity and every other religion. Religion in general is based on some teaching. Judaism was based on what God had told the people through Moses. He told men what to do and they had to do it. Other religions have come from the mind of men directly, but they are all a pattern for men to follow. We trust in a Living Saviour and Lord. We follow a Man Who is alive today in each heart that trusts  Him. He empowers us to fulfil what He asks from us. This is confirmed by His resurrection so He ensures that the apostles have clear proof of its reality. Every other religious leader is dead. We have a Saviour Who is alive. 
The Lord tells the disciples about the baptism in the Holy Spirit. This will occur a short time after He has spoken to them. The disciples must wait at Jerusalem for this. They do not have any power to fulfil what He asks until He gives it. They immediately link this with an appearance of the kingdom in all its glory. This is foretold by Joel, Joel 2. 28, so they are right to see a link. This will be only a partial fulfilment. The judgement that has been foretold must come first. There is still a future fulfilment for the prophecy of Joel. At the moment, grace reigns and God offers free salvation to all who believe. If God had brought the kingdom at once, there would have been many who were outside and few inside. In grace, our God permits abundant time for repentance to all. The Lord gives a charge to the apostles. They must go out from Jerusalem to the uttermost part of the earth. Sadly, they were slow to fulfil this. They need to be moved forward at every turn. Finally, God raises up another apostle to fulfil the work, Acts 9. 15.
Do we know the power of the Holy Spirit in all that we do?

Memory Verse.  'But ye shall receive power, after that the Holy Ghost is come upon you.  and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth', Acts 1. 8. 
January 2.	Acts 1. 9-11.
The Promise of His Coming. 
Immediately after the Lord had given His commission to the apostles, He was taken up into heaven. They were gazing at Him as He spoke. The idea appears to be that it was so sudden that they were still trying  to understand what He meant. He had not answered the question about the kingdom directly. He had told them that they must go beyond Judea into Samaria and even beyond that to the ends of the earth. This is not something that the Jewish mind was used to hearing. The Jews were insular in their thoughts so going to the Gentiles was not in their agenda. It is notable that they assumed that the Lord would go to the dispersed Jews at least initially, John 7. 35. 
They see the confirmation of His power. A cloud received Him out of their sight. This is the symbol of the glory of God. It was a cloud that was with Israel in the wilderness. It was a cloud that covered Mount Sinai when He gave the commandments. It was a cloud that overshadowed the tabernacle and the temple as they were consecrated. It was a cloud that covered the Mercy Seat. It was a cloud that overshadowed the company on the mount when He was seen in His glory. Though unseen, the cloud had overshadowed Mary for His birth, Luke 1. 35. He came by the Power of the Highest and He returns in the same way. This is the witness of the Father to His pleasure in His well-beloved Son. 
As the disciples gazed, the Lord sent messengers. Two men in white stood by them. There is a clear difference between angels and men. We can all sympathise with the disciples. We are all likely to act in the same way. In contrast, the angels received a message and acted on it at once. They ask the disciples why they were standing and gazing into heaven. There is a challenge for our hearts in this. If we had a true appreciation of all that our Lord does, we would not be surprised at something as unexpected as this. Certainly, they had been warned that this would happen. The challenge for us is how often we are surprised because our Lord does something that we do not expect. Often, even, it is an answer to our prayer. It may also be something that He has shown us through His word that He will do. We can become so routine in our service that we do not hear His voice or expect His response. It is not the privilege of angels to enter into the wonders of all that our Lord has prepared for us. They cannot understand all that is revealed in its fulness, 1 Pet.1. 12. The promise of His Coming is given against this background. He is going to come, in Person, as He went. He will not send an angel. He will not send a substitute. It is 'this same Jesus'. Men in general saw only weakness. The apostles have witnessed His power in resurrection and ascension as well. The angels are reiterating His own promise. He Whom men set at nought will come in unrivalled, Divine Power. It does not matter whether we consider that moment when He comes to the air or when He returns to the earth. The reality is true in both cases. He will come Himself. His people will see Him in all His glory.
What does the promise of His coming mean to us in our daily life?

Memory Verse 'Which also said, Ye men of Galilee, why stand ye gazing up into heaven? this same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven', Acts 1. 11
January 3.	Acts 1. 12-26.
The Appointment of the Twelfth Apostle. 
The disciples returned from Olivet to Jerusalem. This was about a mile to travel. They went back to wait for the promise of the Lord to be fulfilled. It may well be that they were not sure what to expect. We need to be careful to follow this example. There are times when we need to wait on the Lord for His time. They return to the upper room. This would be dear to their hearts. It is the place where the Lord opened His heart to them. It is the place where the Lord revealed Himself to them in resurrection. It is the place where He requested that they should remember Him  in the bread and the cup. It is associated with His last days on the earth, but it is a place of safety in a hostile world. We need to do all that we can to meet with other believers. We should also ensure that the company of saints is a place where our   Lord is welcome and where the saints can enjoy fellowship and safety in a hostile world. It may often be the only such place for many of the Lord's people.
The eleven stay there with the women, Mary His mother and His brethren. His brethren have come among the company of the saints. It is clear from later scriptures that James was recognised as an apostle, Gal. 1. 19. It is likely that the epistles of James and Jude were both written by the sons of Mary and Joseph. They did not believe while He was preaching, Jn. 7. 5, but now they do believe. We cannot tell the ways of the Lord. We should not be discouraged by a lack of response. His testimony must have made an impact even if it is only later in life that they believe. The same may be true today. The Spirit may be working in people when we think that nothing is happening. It may be the most unlikely people who are saved when others who we think are near never take the final step.
There are about 120 who are found together at this time. They are praying together while they wait for the Lord to work. The result of the prayer is that Peter is convicted that Judas must be replaced. Judas is condemned for his actions. The language tells of how dreadful his sin was to these men. His work must be completed. Someone must be found to fulfil this role. They recognise the importance of clear witness. For this reason, they decide only to choose someone who had been with them for the whole of the Lord's public ministry. It is not enough that they might be able to learn and to tell the truth.. This is important for us. We need to have a personal knowledge of what we are testifying. We must not be content with a second-hand appreciation. This will soon be exposed when we are challenged. 
They find two men who fulfil this requirement. There are other apostles at later times, including James the Lord's brother and Paul. Neither of these could fulfil the specific work of the twelve. This is true for us today. There are occasions when there is a specific work to be done. While many may appear suitable, our Lord knows the true need. We need Him to lead us to the right person for the work. There are many who have secular employment yet appear as capable as others who are called to leave their employment. It is essential that we fulfil the work for which our Lord has fitted us not the work that we think we ought to do. The twelve are complete, but only three are mentioned again. We can be certain that they all had their own work to do. History records some accounts of this but this is  not inspired. They will have their reward. The record we have is a pattern for our learning.
Do we spend time in real prayer before we go out in the Lord's work?

Memory Verse 'These all continued with one accord in prayer and supplication, with the women, and Mary the mother of Jesus, and with his brethren', Acts 1. 14
January 4.	Acts 2. 1-13.
The Coming of the Holy Spirit.
We now come to the day of Pentecost. This was the feast that followed Passover. It is also known as the feast of weeks because it comes seven weeks after the sheaf of first-fruits had been presented to the Lord. The expression has a double meaning. It is telling us the precise day when the events occurred. It is also telling us that the Lord was fulfilling what He had intended for the feast of weeks from the beginning. He is about to begin a new work. 
At first, God set Adam over the earth. After the flood, Noah was given a similar position. When the failure of this government was manifest, He called Abram and made a nation from his descendants. All of these works failed because of the weakness of the flesh, Rom. 8. 3. The are still awaiting their fulfilment when Christ reigns. Now that Jew and Gentile have combined at the cross to reject the Christ of God, God begins a new work. The flesh can never meet the demands of God. All that God has done serves to prove beyond any reasonable argument that it will always fail. Now, He will provide the means by which men can be delivered from the bondage of sin and brought into a new life in Christ. This is what He had promised through Ezekiel, Ez. 36. 26. 
The beginning is notable. They are all with one accord in one place. This is true unity. It is  not just an outward show. They are united in heart as well. Men are often only interested in an outward unity but the Lord is looking on the heart, 1 Sam. 16. 7. Anything less is of no value in the sight of God. Because there is unity, then there is power as well. Wind and fire are symbols of the power of God. The wind fills the house and shows us that the Spirit is not limited in His movements. The fire comes on each of the disciples and shows us that every believer has a part in this. Only four are mentioned by name in future. For one of these four, James the brother of John, the only mention is that he was killed by Herod. This is not an indication that the others were less spiritual. They are filled with the Spirit on that day and they all take their place in the witness to their Lord.
The effect is that they are all given the ability to speak in tongues. This means that other people are able to understand them as they spoke. It is the only description that we have of this gift being exercised. The reason is clear. There were many different people who spoke different languages. They would not have understood clearly without this power. This is a sign of the power of God at work. It had never been seen before. It demonstrates that God  is reaching out to all men in every place on an equal basis. He does not use the Hebrew tongue, as He did in earlier days. He speaks to every man in in their own language. There is not another record of this although we do read of some speaking in tongues as a proof of their conversion, ch. 10. 46. The power to speak in tongues continued for a time although Paul discouraged the Corinthians from using it because it served no purpose, 1 Cor. 14. 6-9, 27, 28. There is no evidence in the New Testament of what is called speaking in tongues today. 
When the people heard, some were amazed while others mocked.
Do our lives show the effect of a new beginning in the power of the Holy Spirit?

Memory Verse 'And when the day of Pentecost was fully come, they were all with one accord in one place', Acts 2. 1
January 5.	Acts 2. 12-21.
The Explanation of Peter.
There were some of the people who suggested that the apostles were drunk. This is not the normal behaviour for people who are drunk The effect of drink is to bring confusion. It  is certainly not normal for people to understand people from another country in their own language. It is likely that they were trying to avoid the obvious conclusion that this was a work of God.
Peter stands up to explain to the people what has happened. He tells the people that this is what Joel had foretold. It is one of the partial fulfilments that we find with a number of the prophecies in the Scriptures. He quotes the reference to the last days when the Lord would pour of His Spirit on all flesh. There was evidence of the signs that would precede this at the cross so it should not have been entirely unexpected. Peter is using this to show the people that God is prepared to fulfil His promise as seen in Joel chapter 2 verse 28, Jeremiah chapter 31 verse 33 and Ezekiel chapter 36 verse 26.
Peter is giving a picture of what the people might receive. They must be prepared to repent. This is another aspect of scripture that is difficult to grasp. There are a number of instances where the Lord does not fulfil what He would desire because of unbelief. We know that God is never taken by surprise. We know that He must fulfil His promise at the appointed time. It is still true that His timetable has taken into account the reaction of people in different situations. We need to take care as far as we are able to ensure that we do what He wants. It may be that He will accomplish His purpose but we will lose out if we do not obey. Sadly, there have been many over the centuries who have assumed that because God is sovereign, they do not need to do anything. Only eternity will reveal how much any of us have lost as a result of failure to obey the Lord implicitly.
This is perhaps the most clear-cut example of loss. The Jews might have seen the Lord in His kingdom at that time but they refused Him. The result is that  two thousand years later, they still have not come into their blessing. As Peter spoke on this occasion, the kingdom was 'on offer' in a real sense. Indeed, when Luke comes to the end of his narrative, he tells us how Paul tells the Jews in Rome that God has finally taken their rejection, Acts 28. 28.  The Jews had rejected their Messiah, our Lord Jesus Christ. Now, the offer of the Kingdom is repeated through the apostles. They have the evidence of His resurrection, ascension and the coming of the Holy Spirit. It was preached by John and the Lord. It is only as the nation refuses to repent that the offer goes out to the Gentiles on an equal basis. Even when Paul writes to the Romans, it is still, 'to the Jew first, and also the Greek', Rom.1. 16. This explains some difficulties in understanding why the apostles acted as they did on certain occasions. 
While there was an offer of salvation for the nation, God already knew that they would reject. The result is that He begins a new work, the Church. He commences a body which is made up of all who believe whether Jew or Gentile. Eph. 2. 14-16. It is notable that we do not read the full details of this until the time of Paul's imprisonment. This book records a time when there is an overlap in God's dealings. Today, there is a similar overlap as Israel is in the land in preparation for the kingdom but God is still dealing with Jew and Gentile in the church.
How much of the blessing of God do we lose by failure to obey in simple faith?

Memory Verse 'And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved', Acts 2. 21
January 6.	Acts 2. 22-36.
The Proclamation of Peter.
Peter now continues to explain the basis on which God is prepared to bring in His promise. It is centred in the person of Christ. He starts from what they knew of Him. He uses the name that they gave, Jesus of Nazareth. The Spirit of God is directing him to start with what the people knew and to move from there to what God has demonstrated. There is an  important lesson for us in this. If we are to be effective in our preaching, we need to ensure the people understand us. To do this, we need to start from what they know. The danger is that we prepare a message which other believers understand but may not be understood by people who have no knowledge of the word of God. Peter points to His miracles as the evidence of God's approval. He uses three words to describe them. Miracle indicates the power that was manifest. Wonders suggests the effect on those who saw. Signs tells us that there was a deliberate purpose behind the action. Peter makes clear that these people could not deny what He did.
Peter comes to the death of the Lord. Once again, he emphasises the Divine will and man's responsibility. God was moving to a timetable that was in place from the beginning. It was no surprise to God when they refused the Lord and arranged for Him to be crucified. There are many prophecies which came together to be fulfilled at that time. Any individual event could be dismissed as coincidence. The number of them makes this impossible to accept. This does not excuse the people. They refused to be bound by any demand of law. Peter uses a word that covers any form of law. They broke both the law of God and the law of Rome when they demanded His death.
Peter moves on to the resurrection and points out that God loosed Him. It was impossible for death to hold Him. He was not guilty of sin so death had no claim on Him. The Old Testament makes clear that His resurrection was to be expected. Psalm 16 is quoted as testimony to the fact that He could not remain in death. His soul could not to remain in Hades. His body could not see corruption. David wrote this Psalm but it could not speak of himself. He died years before, was buried and his grave could still be located. David was prophesying of the Lord. He is the One Who would rise from the dead. Peter and the other disciples were witnesses to this. 
David speaks in a way that implies resurrection. He sees the exaltation of the Lord explicitly. In Psalm 110 verse1, David tells us that God promises to reverse the action of men and Satan. They showed their hatred of Jehovah on the Lord. God will make them bow to the One Whom they have refused. They will become the footstool on which He rests His feet.
In light of this, Peter calls on Israel to recognise and to acknowledge that God has taken the despised Jesus of Nazareth and has made Him both Lord and Christ. Men lifted Him up as an object of shame and reproach, cursed by the law of God. God raises Him up as Supreme over all creation, the Object of His eternal purpose. Men may scheme, but their actions will only bring greater glory to God in the end.
Do we demonstrate, by our lives, the assurance that Jesus is really Lord?

Memory Verse 'Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ', Acts 2. 36
January 7.	Acts 2. 37-47.
The Response of the People.
As Peter preaches, the hearts of the people are touched. They ask the apostles what to do. This is the effect that the Word of God should have on those who hear. There is no value in a response to eloquence or the emotion of the preacher. It is only when the response is created by the word of God that there will be a genuine change in the heart. The serious aspect of this is that a false profession may result from preaching for a response. This may mean that there is no genuine conversion and the person is left to rest on a false hope. There may be professions on earth, but they are not necessarily recorded in heaven.
Peter commands the people to repent and be baptised. This is important. Repentance tells of a change of heart but it can only be recognised by actions. The first evidence that there is a genuine work is that a per5son is baptised. They were not expected to understand the full the meaning of baptism. If a Jew were baptised, he cut himself off from the nation. It was not a step that he would take lightly. In many places today, it is something that can be done easily without the same impact on their circumstances. In such situations, there is reason to take care  that the person who is baptised understands something of what it means. The need for baptism is only one aspect. There must be a change of life that is evident to those around us. This is because the believer should acknowledge the evil nature of the world and the need to separate from such people. This is the significance of verse 40. They make the need for reality clear.
As a result, three thousand gladly receive the Word. There has been true conviction, now there is real joy when they believe. They are ready to make a public confession of their faith by being baptised. There is no fear of the consequences because they know that to refuse has far greater consequences. They join themselves to the disciples. There were only two choices at that time. Either they remain as Jews or they renounce their claims in the light of the claims of Christ. This is clear evidence of the power of God at work. They are steadfast in their change. There is no question of making a profession and then going back. They continue in doctrine, fellowship, breaking of bread and prayers. The order is significant here. Their lives will be moulded by the word of God from this time. They are making a stand which means that they recognise the law cannot save them. This is the basis of our life. It is not that the doctrine is more important than other aspects. It is that teaching is the foundation of our faith. We will only enjoy true fellowship as we walk in the truth of the word of God. Paul explains that breaking bread when we allow things that are not right in our life will bring judgement from the Lord, 1 Cor. 11. 29. We can only pray according to the will of God if we are learning from His word what that will is.
The believers show their faith by their life. They refuse personal claims. They make time for fellowship with other believers on a daily basis. This is both public and private. It leads to joy and a devotion from an undivided heart. There is total dedication to the Lord and to His things. Despite the stand that they have made, they still find favour with the people. No doubt this is because they are quick to show the same compassion as their Lord showed. It will be seen in a general way as well as in specific acts of kindness. The result is consistent growth.
Do our lives show the steadfast obedience to the Lord of these early believers?

Memory Verse 'And they continued stedfastly in the apostles' doctrine and fellowship, and in breaking of bread, and in prayers', Acts 2. 42
 January 8.	Acts 3. 1-11.	
The Healing of the Lame Man.
Peter and John went up to the temple at the hour of prayer. They did not turn away from the way of the Jews at once. This is am important principle. They identified with those things which were wholesome in their past way of life. If they had forsaken the practices of the Jews, they would have brought unnecessary persecution on themselves. 
As they go, they see a man who was lame from his birth. He was laid at the gate every day. Sadly, he came as close as he could to the place. The Jews would not let him enter. The law set limitations on certain people. A lame man could not function as a priest. but there is nothing to stop him from coming with the rest of the people. His position is a picture of the reality that we are all sinners from birth and so we cannot come into the presence of the Lord. He was at the gate, but he could do nothing to cross the threshold. All he could do was to beg for some to show mercy to him. The time shows that the law could do nothing to help him. We learn later that he had been in this state for over forty years. 
He asks Peter and John as they go up. We do not know why he asks them. Possibly, he had heard something of what happened in the morning of Pentecost. We are not told how the apostles appeared to others. It may be that there was something about them that gave hope to him. Peter asks him to look at them. This means that he will have to ignore others. This is a test of his faith. He will need to believe that Peter can offer something that others will not.
The man does so for a reason that we are not told. In view of other Scriptures, it may be that he is showing faith. The Lord saw faith on a number of occasions and He rewarded it. Paul saw faith and healed the man at Lystra, Acts 14. 9. Peter starts by saying the last thing that the man would want to hear. He has no money. He immediately adds that he will give him what he can. The man appears to listen without a murmur. Here is a clear evidence of faith and it is rewarded with a final test. Peter tells him to stand up and walk. He obeys and is healed at once. The miracle was performed in such a way that the people could not doubt its validity.
There is a lesson for us here. We all suffer from a far more awful lameness than this man. We cannot walk in a way that pleases God. The only answer is that He gives us the power to live for His glory. This man was healed and the people knew that he is the one who had begged for many years by the temple gate. Every believer ought to be marked by a change of life. Our conduct should show beyond reasonable doubt that we have been transformed by the power of the Holy Spirit. This is the meaning of the new life of which the Lord spoke to Nicodemus. It is what had been prophesied by Isaiah and Ezekiel.
The result of the miracle is a new walk, new joy and new song of praise. These all have parallels in the experience of the believer. The effect on the people is amazement. We ought  to see this when a sinner is saved by the grace of God. We talk of being saved, but we often devalue what the Scripture means by this. It is far more than simply being delivered from the judgement that our sins deserved. True salvation is deliverance from the bondage of sin in our lives.
Are our lives transformed inwardly and outwardly by the power of the Lord?

Memory Verse 'And he leaping up stood, and walked, and entered with them into the temple, walking, and leaping, and praising God', Acts 3. 8
January 9.	Acts 3. 12-26.
The Application of the Miracle.
Peter takes the opportunity to answer the multitude when they start to question. He uses this as an opening to present the claims of Christ.  He is careful to ensure that the people understand the gospel. It would have been easy to answer without taking the full opening.  We need to remember the importance of buying up the opportunities to glorify our Lord. It is not enough simply to answer the question and leave people in doubt as the the full import of what we say. These are times when others are ready to listen so the preaching will be more effective. It is easy to become so accustomed to our routine that we fail to take the spontaneous opportunity. This requires the assurance of the Holy Spirit's leading at every time of day. We must never relegate this to guidance in the meetings of the saints.
Peter is quick to seize the opportunity but he is as quick to deny any personal power. He no sooner starts to speak that he preaches Christ. We need to be guided by the Spirit even in our conversations so that we turn them to speak of Him whenever possible. 
He tells them that the One Whom they crucified has been glorified by God. There is an immediate challenge to their hearts. He is instructing them to reconsider what happened at Passover. They need to recognise that they made a mistake and to acknowledge their sin. Peter is not afraid to speak bluntly to them. He does not simply present facts and wait for them to draw their own conclusion. He tells them in clear language that they are at fault. It would be easy to think that he would be accused of provocation. We must not be afraid of the consequences if we are presenting the truth of God. We do not need to be provocative in the way that we speak, but we must be careful not to leave any doubt about the message,
Peter lists a long catalogue of errors. They denied the One Whom God wants to glorify. It could be summarised as an act of rebellion against God. Peter shows how rebellious they were. They denied the Lord Who is Holy and Just. He exposed them and they did not want to accept it. They overruled a Gentile ruler, who saw their error. The rebellion was so blatant that Pilate was in no doubt that they were motivated by envy, Mt. 27. 18. They were given a choice between a good Man and a murderer and they chose the murderer. They thought that they could kill the Prince, or Author, of life. Now they have to face the consequences with proof of His power. He is the One Who has brought healing to this man.
Peter makes clear that the man was healed because he trusted God. This assumes the Deity of the Lord. If He were not God, this power would have come from God, not the Lord. Peter challenges them to face up to the fact that His power cannot be denied. If they are prepared to do this, God will forgive and their hopes can be realised.
This is the clearest statement of the offer of God to Israel. They will not repent as a whole. They are the first to hear the glorious message of the gospel. At the end of Acts, we find the solemn condemnation of Israel because they would not repent, Acts 28. 28. In Romans chapter 11, Paul makes clear the fact that God will reverse this in a future day. Gentiles face the same judgement because they refuse the gospel. We may be on the edge of that time today. We must do all we can while we can to speak of our Lord before it is too late.
Are we always ready to answer those who question us of our Lord?

Memory Verse 'Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord',	Acts 3. 19
January 10.	Acts 4. 1-20.
The Defence Before the Council.
While Peter and John are speaking to the people, the priests, the captain of the temple and the Sadducees come to arrest them. It is notable that they are upset because the apostles are using Jesus as a basis to preach resurrection. It is clear that they are refusing to accept what they can see to be true. The name, Jesus, emphasises the humanity of Christ. The truth that they refuse is that a man has been raised back to life again. They cannot deny the facts that the apostles are teaching. They want to silence the preachers because it is against their own doctrines. This shows the character of the flesh. It will not accept it is in the wrong even when there are clear facts. It will do all in its power to stop any who expose it for what it is.
If we are faithful to our Lord, we must follow the example of the apostles. We have a message to preach that is contrary to the ways and thinking of men. We cannot change the message or fail to preach because of this. We need not be provocative in our preaching, but we should not change the message.
Because it is evening, the disciples are imprisoned until the morning.  Despite this opposition, Luke records that there were five thousand men who believed. The efforts of the rulers can neither stop the apostles nor dissuade the people. If God is working, He cannot be stopped by the efforts of men. This is the reason why there is unity among the enemies of the Word. The priests are upset because the people take notice of other men. The Sadducees are upset because there is an unanswerable testimony to resurrection. This is one of the clearest proofs of the fact. If they had been able to answer, they would have silenced the apostles with the evidence. The fact that they could not only proves that there was nothing to counter the claims of Christ through the apostles.
In the morning, the rulers accuse Peter and John. They ask them what authority they have to do the miracle. In this we see the character of the flesh. It is more significant to them  that something has been done without their authority than that a man has been healed. We must avoid a similar error. It is easy for us to demand that everything is under the control of men. It may be that elders or teachers expect to be obeyed implicitly. We must test all that we do against the word of God. This is our only authority.
Peter is quick to take up the challenge. Being filled with the Spirit, he is quick to point out that the power came from the Lord. He adds that the same Lord is not only able to heal, but also to save all. He turns the challenge on them. They were powerless to help but the Lord has proved Himself able to do what no one else could do.
The rulers cannot deny the miracle. They have no power to stop these men. If they try, it is clear that their own lack of power will be exposed. This is evident from the preaching as well as the healing. There is a double testimony that defies their ability to discredit. They ask them not to preach again. They make threats as to the consequence of disobedience. Peter takes the opportunity to set out the principle that governs us. We must obey God rather than men.
Can we rest in the power of the Lord to defy attempts of men to silence us?

Memory Verse 'Neither is there salvation in any other.  for there is none other name under heaven given among men, whereby we must be saved', Acts 4. 12
January 11.	Acts 4. 21-31.
The Return to their Company.
All that the rulers could do was to threaten. They knew that they had no answer. The man was over forty. There was no realistic challenge to the healing.  Peter and John return to the saints. They are quick to go to their own company and report what has happened. This is a challenge to us. There may be times when we have been separated from fellow believers. It should be immediately evident by our conduct that this is not something that we desire.  It is also significant that they went to their own company. Sometimes we may imply that  we prefer the company of other Christians to that with which we are associated. If that is so, we ought to consider our position and seek to put right any differences. As we do, we need to recognise that we may be at fault, even unintentionally. There will only be true unity and glory to our Lord if we take care to maintain our fellowship with other saints as far as we are able. We cannot do this with every company, but we must work for it in our locality. 
The response of the other saints teaches us another lesson. They immediately join together in praise to God for all that He has done. They are quick to see the hand of God and to praise Him for what He has done. 
As they offer praise, it is notable that they first consider His power over all men. They refer to Psalm 2, which tells of the tumult of the nations as they seek to overthrow His power. They recognise that this is the character of the world in which they have been left. These men are in no doubt as to the opposition that faces them. They are as certain that the Lord God is greater than any enemy that may arise from men. They recognise the full extent of the opposition. Herod and Pilate, the rulers of the land, have joined together. The nation of Israel have joined with the Gentiles. Rulers and the common people join to deny the Lord. Jew and Gentile unite in their opposition. There is universal opposition to the Lord. This is the one ground on which men can unite. He came as the Servant. He is refused because they hate the Lord and they refuse to own His claims. The disciples are confident that these men are only doing what the Lord has decreed before. They are unable to go beyond the limits that He has set for their opposition. This is the basis of the argument that Gamaliel raises in the next chapter when he counsels caution on the part of the rulers. 
The saints pray for boldness to face the enemy. They do not ask to be delivered from their hostility. This is important for us to learn. We often pray in a way that implies we see any hostility as undesirable. We need to follow the example here and in other Scriptures. Unless   we have reason to recognise the hand of the Lord in discipline, we ought to press forward without any hesitation. Our prayer should be the same as theirs. We need the strength that the Lord can give to sustain us through the trial. This may be strength to undertake His work. It may also be strength and wisdom to answer any challenges that men may bring. As we go through the New Testament, we do not find examples of prayer for an escape from the test. 
The result of their prayer is that the house where they are is shaken. They are all filled with the Spirit. The end is that they preach in power.
Are we ready to go forward for the Lord when everyone joins against us?

Memory Verse 'And when they had prayed, the place was shaken where they were assembled together; and they were all filled with the Holy Ghost, and they spake the word of God with boldness', Acts 4. 31
January 12.	Acts 4. 32-37.
The Power of the Testimony.
The result of the unity of the saints is that the power of the Word is seen in their lives. This is a true unity that owes nothing to the flesh or to compromise. They have responded to the  Lord in the common desire to glorify Him alone. We lose our unity when we  become more concerned with others than with His glory. Our eyes look away from the Lord and there is nothing else to unite us. 
Such is the power of the Lord that the believers deny any claim on their own possessions. They are content that everything they own is put together for the good of all the saints. The result is twofold. The apostles have great power in preaching the resurrection and those who believe have great grace. The first of these is in itself a double testimony. The life of the apostles shows the power of the resurrection in the same way as the character of Paul and his companions meant that the power of God was seen in Thessalonica, 1 Thes. 1. 5. The second tells us that those who believed were given the grace to follow the example of the apostles. It was not simply that the apostles lived in this way. All the saints followed the same practice.
The extent of this is not entirely clear. The idea of lands and houses may mean investments rather than homes and workplaces. It is inconsistent with the later teaching of the New Testament to suggest that they gave up their homes and livelihood. Paul tells Timothy that saints should be content with food and raiment (a word which would include shelter), 1 Tim. 6. 8. He tells the Thessalonians that if a man will not work, he should not eat, 2 Thes. 3. 10. There is no indication that they were sharing homes. It is probable in the light of all that we read that they maintained what they needed for a home and workplace, but that any thing else would be given to the apostles for the common good of all. This is the example that we should be following in our lives. Everyone who had excess brought their offerings to the feet of the apostles for distribution to those in need. Here we see a practical expression of fellowship among the people of God. While we may not see the same circumstances today and there may be other ways in which this can be expressed, we ought to search our hearts to know whether we are doing all that we can to enhance the fellowship of the saints. There is no lack as a result of this. Natural reason suggests that we would lose. Faith says that we can rest in the Lord to provide all that we need. 
It is against this background that Barnabas is introduced. It is a recognition of his character. We all ought to be marked by a desire to encourage others. This is one of the characteristics of our Lord that we should see develop as a result of the work of the Holy Spirit. Barnabas is a Levite so he ought not to have owned land. It may be that because it is in Cyprus, he was excused by his fellows from this command. He should have been living among the nation in the land. Whatever the reasons for the past, he now puts matters right. This is an important principle of repentance. If someone makes a profession of faith, we should see evidence in a changed life. Sadly, we can sometimes reduce this to attending meetings. It should be seen in putting right past wrongs first of all. The next evidence should be a difference in the home. Until we put right past wrongs, we can never go on for the Lord.
Are we seen to be people who are ready to encourage and strengthen others?

Memory Verse 'And the multitude of them that believed were of one heart and of one soul.  neither said any of them that ought of the things which he possessed was his own; but they had all things common', Acts 4. 32
January 13.	Acts 5. 1-16.
Ananias and Sapphira.
Luke now records an instance of deception among the people of God and its result. Ananias and Sapphira decide to make a show of following the example of others like Barnabas. In reality, it is only a show because they hold back some of their possessions for themselves. The account shows us clearly that the issue is that they are making a show. The principle that Samuel had to apply when choosing a king is applied again here. The Lord is looking on the heart. 
Ananias brings that part of the money that they chose to offer and presents it to Peter. Peter   immediately challenges him. The Spirit of God reveals the deception to Peter who reminds him of exactly what he is doing. His action was motivated by Satan. Peter's words clearly show that their action would not of itself be sinful. The sin is that they attempt to deceive the saints by making a show of bringing all that they had. Paul will teach us clearly that the Lord is not looking for individuals to suffer loss at the expense of others, 2 Cor. 8. 13,14. As long as we do not either claim or imply that we are doing more, there is no direct sin. It may be that we will lose reward at the judgement seat because we are not doing what we could, but that is a separate issue. The sin here is serious because they are acting out a  lie. What they have to learn is that they are lying to God. We may not see the same judgement today, but our actions are equally serious. If we make a show of anything that we do, we will be judged according to the reality of our action. Even if the Lord does not discipline us today, we will not receive any reward for what we have done. He may choose to discipline us in this life as well. We may deceive others, but we cannot deceive God Who knows the heart.
Ananias immediately falls down dead at these words. Peter is only a representative of God. Ananias is in the presence of God. He cannot remain there when his sin is exposed. We need to remember that our God is holy. It is only of His mercy that we do not see this chastening today. We ought to live as if we were to be faced with such action.
The result is that everyone who hears about this fears God. There are two aspects to this. We ought to ensure that we live with a reverence for the Lord that is apparent to all. This is the witness which will touch the lives of others. Some suggest that it raises barriers but in truth others will see the reality in our lives. 
The young men take Ananias and bury him. Three hours later, his wife, Sapphira, comes. She does not know what has happened. It is likely that she would expect him to come back if there was a problem. She failed to realise the character of God. She only saw men so she did not realise the real significance of what she did. Peter challenges her in the same way as he challenged Ananias and with the same result. The effect of these actions on the people is marked. Fear comes on all. There is evidence of the Lord at work. There is unity among the saints. The world keeps its distance. The people acknowledge the power of the Lord. All who believe are saved. The power of the Lord is so great that even the shadow of Peter will heal the sick.
Are we careful to remember that the Lord sees every action?

Memory Verse 'And believers were the more added to the Lord, multitudes both of men and women', Acts 5. 14

January 14.	Acts 5. 17-26.
The Apostles Imprisoned.
The high priest now starts to increase his opposition. On the first occasion, they had arrested the two apostles because of the miracle that they had performed. Now they arrest all the apostles. The only reason for this is the multitude of people who are believing. He refuses to accept that the response to their preaching and signs is because the Lord is working. Possibly, he thinks that if he removes the apostles, he would stop the testimony.
There is a measure of unity in the opposition. The high priest and all who are with him join against the apostles. They are not completely united as the Pharisees do not appear to be in opposition to the gospel at this time. This shows how the devil uses his agents to attack the work of the Lord. When the Lord was on the earth, the Pharisees tried to find fault with His actions. They were concerned with a rigid law-keeping that did not match the demands of the law. When the apostles bear witness to the resurrection, the Sadducees come forward. They do not believe in resurrection, so they will try to prevent a message that exposes their error. The Pharisees will be seen again later. They will use their knowledge of the law in an attempt to undermine the truth of the gospel. Behind all of these men, the devil shows that he will use any means to oppose the truth of God. 
Because it is evening, the apostles are placed in prison for the night. The Lord sends an angel to release them. He tells them to preach the gospel in the temple. The high priest does not realise what has happened. He sends officers to bring the apostles to answer before the council. They return empty handed. The prison is empty. The council wonder what they can do. It is clear that this is not something that they can remove easily. As they question, they learn that the apostles are preaching in the temple. They send the captain and officers to take the apostles. Even as they do this, it is clear that they are afraid. They know that the people are likely to stone them if they come with violence. A few men, who were dismissed as ignorant, have left the rulers in fear for their lives.
The high priest may try to silence the testimony. He is soon made to realise that his best efforts will only further the work of the Lord. This is the way of the Lord. He will use the very attacks of the enemy to His advantage. 
This incident shows us the confidence that we can have in our preaching. As long as we obey the Lord, He is stronger than any men. There is a challenge as well. The Lord will do what He chooses for His glory. His desire is to use us to accomplish this. If we do not obey, He may just as easily honour His name at our expense. On this occasion, the Lord purposed that they should stand before the council. Although He freed them from the prison, He sends them to a place where they would be found. They were sure to attract the attention of their enemies. The officers take them but not on their terms. The apostles do not struggle. The officers feared the danger of the people turning on them as they fulfilled their duty. The apostles follow the Lord's example. They go quietly in the assurance that the Lord is over all. If they had tried to hide, they might have been taken by force. We can be certain that the Lord's way is always best, even if it seems foolish.
Are we ready to obey the Lord even when it seems to be foolish?

Memory Verse 'Go, stand and speak in the temple to the people all the words of this life', Acts 5. 20.
January 15.	Acts 5. 27-42.
Gamaliel's Advice.
The officers bring the apostles to the council and the rulers question them. It is interesting to note their change of attitude. When the Lord stood before Pilate, these men had asked that His blood should come upon them, Matt. 27. 25. Now that the Lord has granted them their request, they blame the apostles for it. Sadly, this has been repeated many times in the course of history. Truth is not in the nature of men and the devil. Men will say one thing if it suits them and deny it if it brings trouble on them.
They level the charge that they have commanded the apostles not to preach. As such, they do not have the authority of the rulers to speak. There is an indication of the real issue in their words. They speak of the doctrine filling Jerusalem. The rulers have set themselves up as the teachers and the people do not appear to take notice. The apostles have started to preach and, within a few days, the whole city is reacting. There are at least two reasons for their opposition. Firstly, their authority is being challenged. Secondly, the rulers are jealous of the effect that the apostles have on the people. The question of bringing the blood of the Lord upon their head is merely a cover. It makes their charge sound more convincing. Once again, it shows the character of the flesh. Truth and substance are not of concern. As long as it sounds convincing, they are satisfied.
Peter does not hesitate to answer the basic charge. They must obey God first of all. This is a clear indication of the limit to our submission to rulers. They have been set up by God as His ministers to execute judgement, Rom. 13. 4. If they overstep the boundaries that God sets, we must obey God. The prophecy of Isaiah records the judgement on the Assyrian for thinking that he could go beyond what God has said, Isa. 10. 5-12. The council represents  the law of God but they have failed in their duty. The apostles must fulfil the work of teaching the word of God. Peter moves on to consider the question of the blood of Christ.  He points out that it is God Who answered them. He has vindicated the Lord. The rulers slew Him and hung Him on a tree. They gave Him an open shame. God has raised Him up to His own right hand. All the apostles are doing is witnessing to what God has done. He then adds that beyond them, it is really the Holy Spirit Who is witnessing. Peter gives the assurance that God is ready to forgive if the people repent. Sadly these men are mainly Sadducees who did not believe in resurrection. They will not receive the Word of God and be freed from their guilt.
The council plans to slay the apostles. They want to act in the same way as they had with the death of the Lord. A Pharisee named Gamaliel stops them. He is respected by all the council so they are prepared to listen to him. He is careful to advise in secret. He realises that the apostles might be encouraged by what he says. His words are simple. If the work is of God, no one will be able to prevent it from growing. If it is of men, it will come to nothing. Indeed, if the work is not of God, they are actually prolonging its life with their actions. The council decide to beat the apostles. Once again, they command them not to preach. The effect is that they bring increasing joy and new energy to the work.
How do we react to the opposition of the people around us?

Memory Verse 'And they departed from the presence of the council, rejoicing that they were counted worthy to suffer shame for his name', Acts 5. 41.
January 16.	Acts 6. 1-15.
The Serving of Tables.
Luke now records the first dispute among the saints. The Jewish believers divide into two groups, the Grecians and the Hebrews. Sometimes, the Gentiles as a whole are referred to as Grecians. On this occasion, the term Grecian indicates a Jew who lives among the Gentiles. This is in contrast to the Hebrews who live in the land of Israel.
The Grecians think that the Hebrew widows are receiving extra attention. This is always a difficult issue. As soon as there are two classes, the flesh will start to compare them and find any appearance of discrimination. It poses a problem for the apostles. They are fully occupied in preaching and teaching. They cannot take any extra work on themselves. 
Their answer is to call all the saints together. This is the first step to maintaining unity. Everything must be done openly before the whole company. 
They ask the saints to choose seven men  who will take responsibility for this work. The men must show a spiritual character. There is no reference to any secular ability. We can be sure that they would not choose a man who could not physically perform the work. We need to be wise. We cannot ask a man to do a work which he is unable to perform. The lesson is that the most important requirement is spiritual. The church of God cannot be governed by business men with no spirituality. The finances cannot be maintained by an accountant who has no spiritual discernment. The Lord will give help to those who are limited in their natural ability. The flesh will raise discord if it is allowed to lead the saints. 
Seven men are chosen. Their names teach us a third lesson. All seven men have Grecian names. They belong to the group who think that they are losing out. The people will not be as quick to complain about their own people. This displays an example of Divine wisdom. It is working to maintain the harmony. The choice will minimise the likelihood that there is more controversy. Stephen is introduced at this time. 
The effect of this action shows at least three immediate results. The word of God increases. The idea here is that the effect of the truth was manifest through the saints. The number of saints multiplies. This suggests that there is a rapid increase in the number. It is more than a few being saved. When set against the early days, we can only guess at the full meaning of this. It is likely to be thousands believing. Finally, a large number of priests obey the gospel.  This is significant. It is not simply believing. They are marked by a change of life. 
Stephen quickly becomes a threat to the established order. The Grecian Jews decide that they must destroy his testimony. They try to dispute with him, but he answers them. It is clear that he not only answered them in word. His character confounded their attempts to discredit him. They have to find false witnesses and bring false charges against him. Even as he stands in front of the council, his face shines like an angel. His appearance is as much testimony to his faith as his words.  This is how we all ought to be in our lives before men.
Are we always ready to promote peace rather than discord among the saints?

Memory Verse 'Wherefore, brethren, look ye out among you seven men of honest report, full of the Holy Ghost and wisdom, whom we may appoint over this business', Acts 6. 3.
January 17.	Acts 7. 1-19.
The History to Joseph.
The high priest gives Stephen the opportunity to answer for himself. He follows the example of the apostles. He does not try to escape from the consequences of his action. He uses the history of the nation to show that their rejection of the Christ was in character. As we read his defence, we might think that this was designed to antagonise the rulers. He will not give place to compromise. We need wisdom to answer in a right way. We should not  attract unnecessary hostility but we do need to answer openly without fear. The Holy Spirit leads Stephen in his answer, so we can be sure that no mistake is made. The time has come for those who oppose the truth to be exposed in their true character. It is clear from the start that this will mean that Stephen must follow his Lord in the path of death. 
Stephen begins with the call of Abraham by the God of glory. He is taking the people back to their origin. Abraham went out without any visible evidence to confirm that the promise of God would be fulfilled. He received a promise that the nation would inherit the land, but only after four hundred years of captivity. For the next four hundred years, there was no sign of the inheritance. All that the patriarchs had was the promise of God. When Isaac was born, God gave the sign of circumcision. In due course, Jacob and the twelve patriarchs were born. Still there was no sign of the inheritance. 
This record of their history challenges the error of the rulers. They emphasise what is seen. God deals with faith that accepts His promises without looking for visible evidence.  The accusation is that Stephen blasphemed against the temple. He is showing that the promises of God came even before Abraham entered the land. Stephen does not state directly but he is showing that the rulers are guilty of idolising the temple instead of worshipping God. We need to learn this lesson. It is easy for us to set an emphasis on a place or practice that will raise it to a greater importance than the worship of God from a true heart.
Stephen considers the next error of the people. The ten brothers sold Joseph into Egypt. He was rejected because his character commended him to his father. There is a clear echo of the Lord's teaching in John's Gospel. These men had every opportunity to see a life which brought pleasure to God the Father. This exposes the guilt of these men. It is easy to realise that as they listened to Stephen, they would remember their own actions. They treated  the Son of God in the same way as the brothers treated Joseph. Stephen is laying down a clear case against these men. He exposes their sin in clear terms and proves that this is exactly what the nation has always done.
Stephen shows the parallel with Joseph still further. The brothers did  not recognise him at first. It was only when they returned to Egypt for the second time that he revealed himself to them. Although Stephen does not make a direct charge as yet, he is laying the ground in a way that they will not be able to refute. It is clear that the Spirit is leading him. They will fulfil the prophecy of the Lord. Stephen is to become the confirmation of their rejection of Christ. Stephen tells that a king rises to oppress the people. This points on to the Day of the Lord. Because they refused the Lord, they will suffer intense persecution.
What are we prepared to give up for our Lord?

Memory Verse 'And said unto him, Get thee out of thy country, and from thy kindred, and come into the land which I shall shew thee', Acts 7. 3
January 18.	Acts 7. 20-41.
The History of Moses.
Stephen moves on to recall the birth of Moses in the time of trouble. He was distinct from his birth. There was something about him that separated him from the rest of the people.  For three months his mother hid him in the house. After this, he was found by the daughter of Pharaoh who took him as her own son.  
For forty years, she brought him up in the palace. He learned the wisdom of the Egyptians. It is notable that it led to him being described as 'mighty in words and deeds'. This is the effect of the world's wisdom. It looks at ideas and words first then actions. Luke shows the contrast with our Lord. He showed spiritual wisdom. This is always seen in the life which is a witness to what is taught, Luke 24. 19. The deeds come first. This is still true today. We may use eloquence to preach but it will lack the power of God if our life is not consistent. We  need the wisdom that has been learned in the pathway of experience. If we rest on what others have written, we will not fulfil what our Lord desires.
After forty years in the palace, Moses sees an Egyptian attacking a Hebrew. He may have been identified with the palace but he never forgot his people in their affliction. He went out to see how they fared and defended his brother from the attack. It appears that he knew by now that he had been chosen to deliver Israel. What he still had to learn was how God would do this. He thought the Israelites would understand. Perhaps he thought that at least they would be grateful for help against the Egyptians. He quickly learned that they did not want his help. As with Joseph, the man whom the Lord has chosen is rejected by his own people. In the time of his rejection, he becomes a father to two sons. The fact that Stephen mentions this is a warning that the Lord will work despite the people. It may be that the Spirit is using Stephen to indicate that the Lord will save Gentiles as well as Jews. The Spirit of God is using Stephen to highlight the condemnation of these men. 
A further forty years had to pass before the Lord revealed Himself to Moses in the bush. Only at that time does he tell him of His plan to deliver. The Lord has prepared His man. He has spent forty years learning in the palace. He has now spent forty years learning to know the Lord in the desert. As we consider the life of Moses, there is little evidence of the wisdom of Egypt. The palace was a place of protection until he was old enough to go to the desert to complete his training. The years in the desert are much ore profitable for Moses' final work.
The Lord sends Moses to deliver the people. For the last forty years of his life, he leads them through the wilderness. Even then, they are not ready to follow without question. They choose idols in stead of the Lord. Aaron made a golden calf as an idol. They had only left Egypt in body, not in heart. We need to be certain that we are true in our hearts to the Lord. We must avoid following an outward form. We must certainly avoid the pitfalls that have brought failure on the testimony over the course of history. 
Are we always ready to listen to, and obey, the voice of the Lord?

Memory Verse 'This Moses whom they refused, saying, Who made thee a ruler and a judge? the same did God send to be a ruler and a deliverer by the hand of the angel which appeared to him in the bush', Acts 7.35
January 19.	Acts 7. 41-60.	
The Challenge of History.
Stephen proceeds to show that the calf was only the start of a career in idolatry. The history of Israel is marked by idolatry from that time on. The Lord has seen the heart. The question about the offerings is rhetorical. It clearly indicates that the heart of the people was not true even when they brought their offerings to the Lord in an outward form. He sees that they have been sacrificing to their idols from the first. This has a warning for us. We may follow an outward form of service. We may say things which are true to the word of God. This is not enough to please the Lord. He is looking for a heart that is true to Him. Anything less will be dismissed as idolatry.
Stephen then goes on to refer to the tabernacle. The Israelites built this as Moses instructed them. The Lord has revealed His desire to Moses and Moses passes on the details to the people. This was something which should have glorified the Lord and brought Him pleasure. The people brought it into the land under the leadership of Joshua. It was their focus outwardly until David's reign. The silence of Stephen highlights his message. Paul suggests that there were 450 years of judges between Joshua and Saul, Acts 13. 20. None of these warrant a mention because they were associated with captivity. The outward form of Divine worship is eclipsed by years of idolatry with intermittent respite. Finally, Solomon is called to raise the temple to the Lord. There are two lessons here. Firstly, the people wasted centuries in idolatry. Secondly, the Lord was content to live in a tent for these years. These undermine the accusations that the people have raised against Stephen. He brings his defence to a conclusion by stating that the Lord is not limited to a physical building. He inhabits heaven and earth. Stephen quotes from Isaiah to prove that this is not only his idea, Isa. 66. 1, it is what the Lord Himself has said. If they had realised the greatness of their God, they would not have limited Him to a building, and promoted the glory of the building out of its true measure. They would also have recognised the presence of their God among them in the Person of the Lord Jesus Christ. We need to be as careful to remember this. Our Lord will not be among us because we follow an outward form. It is easy to promote places or practices above devotion from the heart. Our Lord will not be deceived.
Stephen closes his challenge by stating the judgement of these men. They are following in the footsteps of their fathers. They are resisting the Holy Spirit. They are finishing what their fathers started by crucifying the One of Whom the prophets have spoken. The fathers killed those who foretold His Coming. They have murdered the Messiah Himself. These men cannot stand such a condemnation. They are unable to answer the accusation of Stephen but they will not accept the truth. They are quick to confirm their condemnation by their bitter reaction. Stephen follows the path of His Lord. He stands quietly and looks up to heaven. He sees the Lord. He sees the ultimate joy that the Lord offers just as his Lord anticipated what lay before, Heb.12. 2. The Jews take Stephen and stone him to death. He  still pleads for the Lord to forgive.  Saul looks on. He does not appear to be touched.
Are we ready to face the hatred of men without bitterness?

Memory Verse 'But he, being full of the Holy Ghost, looked up stedfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God', Acts 7. 55
January 20.	Acts 8. 1-13.
The Testimony in Samaria.
Saul is named as one who is directly involved in the death. He gave his consent to the murder. He was not simply looking on. He appears to follow the example of the rulers who would not perform the act but still orchestrated it. This may be because of the fact that it was illegal. It may also be because of the nature of the evidence against Stephen. He merely consents and watches. 
As a result of the death of Stephen, there is a persecution that scatters all but the apostles throughout the region. The apostles had failed to fulfil the commission to go out with the Gospel. The Lord uses their enemies to see that the Word spreads. It is good to recognise that the opposition of men who are stirred up by the devil, will only be permitted when it will promote the glory of God. 
Stephen is buried with great lamentation. It may be that the expression, devout men shows that not everyone was consenting. It is used to describe Cornelius before he is saved. This would serve to highlight the character of Stephen. He clearly lived in a way that commended himself and his Lord to the people in general, not just believers.
Saul takes advantage of the opposition to stir up yet more enmity. He imprisons men and women from every house. As far as men are concerned, there is no escape. Instead the Lord ensures that believers take the Word to other places. 
The second of the men who served tables comes to the fore. Philip goes to Samaria and preaches Christ. The people listen and respond with unity of mind. In this, it surpasses anything that has been seen at Jerusalem. The people see the power of God at work through Philip. There is not the same dispute as in Jerusalem. They are prepared to take what Philip says and does at face value. The result is that there is great joy in the city. Luke is careful to record that the people were responding to the word of God. The response is not only to the miracles that he did.
The devil reacts to this. We should always expect this when the Lord works. Sadly, we sometimes act as though opposition is evidence that the Lord is not working. In reality, it is more often the evidence that the Lord is at works. Simon, a sorcerer, was used to receiving the praise of the people by deception. Now the people see the reality of God at work. It does not appear to take long for them to recognise the difference. The people had treated him as a great man. As the word of God comes in power, Simon finds that his power quickly diminishes. He therefore comes and professes faith. The later narrative suggests that this is not genuine. It may be only a response to the the miracles rather than to the Lord Himself. It may be that he saw it as the only way to maintain his credibility. He is baptised in the company of many others. There is a hint of his real character but it is not exposed fully at first.
Are we careful take every opportunity to tell of the Lord Jesus Christ?

Memory Verse 'But when they believed Philip preaching the things concerning the kingdom of God, and the name of Jesus Christ, they were baptized, both men and women', Acts 8. 12
January 21.	Acts 8. 14-25.
The Apostles in Samaria.
The apostles send Peter and John to Samaria to see what is happening. This is wise. There was enmity between the Jews and the Samaritans. If those who professed faith in Samaria were allowed to develop alone, two camps could easily develop. By sending these two apostles, they were emphasising the unity of the saints. This is something that we need to consider carefully. We may all find situations where we do nothing wrong in a positive sense but by our inaction, we allow a wrong impression to develop. It is actions of this nature which  may enhance or hide true unity among the saints. It is notable that it is the two most prominent apostles who come. This emphasises that the saints at Jerusalem are in harmony with the saints in Samaria.
The Samaritans do not receive the Holy Spirit until the apostles come. The only reason for this appears to be the animosity between Jew and Samaritan. The Lord wants the saints at Jerusalem to understand the unity. He will ensure that Peter and John can testify that the Samaritans have received the Holy Spirit in the same way as those at Jerusalem. There is no basis for any argument. Once again, there is a lesson for us here. It is possible that there may be a situation where there is a difference which causes the possibility of animosity. The Lord is showing us that we still need to act on this even if we had nothing to do with the original contention. While the unity of a company is important, we cannot neglect the need for unity among saints in general.
This is one of three occasions where the Holy Spirit comes in an unusual way. On each occasion, there is a specific reason that is clear from the context. Rather than argue a principle from these, we need to recognise that the normal course of events is for the Spirit to come as soon as a person believes. On this occasion, it ensures that the Samaritans are received as equal members of the body. Simon the sorcerer is watching this. He has lost his reputation among the people. He sees an opportunity to regain a measure of respect. This is the first indication of his true character. He comes to Peter and asks if he could buy the power that Peter had to pass on the gift of the Holy Spirit. It clearly implies that there was only a superficial change. He recognises a greater power than he has known before but he does not appreciate the character of God. He has no interest in a true conversion. He wants to regain his previous position. He does not want to be on a par with those who looked up to him in the past. 
This reminds us that the heart will always show itself as it really is. We sometimes need the patience to wait before we can be certain if a profession is genuine. There is no rebuke for baptising Simon. It was done in good faith. Peter warns Simon in very severe terms that his heart is not right and he will bring the judgement of God on himself for his actions. He must repent before he is called to face judgement for his sins. His ignorance could be forgiven. If he does not repent, the sin becomes wilful.
Are we careful to do all we can to maintain the unity of the saints?

Memory Verse 'And they, when they had testified and preached the word of the Lord, returned to Jerusalem, and preached the gospel in many villages of the Samaritans', Acts 8. 25
January 22.	Acts 8. 26-40.
Philip and the Ethiopian.
The Lord now sends an angel with a strange instruction for Philip. He has just been left at Samaria again by the apostles. There are many new converts. The angel gives the message that he must go to the desert road that leads to Gaza. He might have questioned whether this is the Lord speaking in truth. There is clearly a work being done in Samaria. Human reason says that he is needed to fulfil this work. There is a danger that Simon might be tempted to try to regain some of his old reputation. 
Philip sets us the example of a true disciple. His example here shows us some basic principles of effective evangelism. It is perhaps the only real example of personal witness in our New Testament. He obeys at once. Whether he questioned in his mind, or not, we cannot say. We do know that he does not wait for an explanation of a simple command from the Lord. We need to be as quick to obey. Many opportunities pass us because we question what the Lord asks. It may be that there is another course of action that appears to be better. We need to remember that the Lord always knows what is best. His way is perfect.
Because Philip obeys at once, he meets a man of great importance in Ethiopia. If he had not obeyed, this man may have gone before Philip came. In fact, the timing is perfect. Not only do they meet, but Philip arrives at the most appropriate time. He finds a man reading what we know as Isaiah chapter 53. The Ethiopian is trying to understand what he is reading. Philip could not have asked for a better introduction than this. The Spirit of the Lord sends Philip to speak to the man at the very time that he is reading about the Lord's death. He wants to know what Isaiah is describing.
Philip asks the man if he understands what he is reading. The man answers in a way that eases the situation even further. Not only does he not understand, but he is looking for someone to explain what he is reading. A simple question has provided a perfect basis for further conversation. Once again, it is an example for us. When the Lord is at work, we can depend on Him to provide us with the opening that we need. It is easy to theorise but very often the situations that we would like do not arise. When the Spirit is at work, He will direct out thoughts to match the questions of the enquirer.  Philip has an open door to tell him about the man, Jesus, and how His sufferings were foretold by Isaiah. 
There are three different words for preaching that Luke uses in this chapter. Philip was a herald to proclaim an important message in Samaria. When Peter and John came, they told good news. Luke uses the same word here. In addition, the apostles held conversations with the people. Each word indicates a different approach that is appropriate to the situation. On this occasion, the result is that the Ethiopian asks for baptism when they pass some water. Philip is quick to baptise him on his confession of faith. Immediately, the Spirit takes him to Azotus and from there to Caesarea. The Samaritans were left without any teacher. The Ethiopian rejoices as he completes his journey. He was a eunuch, set aside for his queen. Now he rejoices to be set apart for the Lord Jesus Christ. He has the word of God and the best teacher, the Spirit of God.
Are we as ready to leave the crowd as to stay if the Lord directs us?

Memory Verse 'Then Philip opened his mouth, and began at the same scripture, and preached unto him Jesus',  Acts 8. 35
January 23.	Acts 9. 1-9.
The Conversion of Saul.
Luke now brings us to consider Saul again. Saul realises that his earlier efforts have served to spread the Gospel. He decides to bring letters to persecute the Christians in these places. He was taught by Gamaliel but he does not listen to the advice of his teacher. We might think that this was a recipe for destruction of the testimony. In reality, it is the Lord at work in a way that no man could ever foresee. Saul is clearly bitterly opposed to the gospel. He is determined to silence the witness even if it means that he must fight against God. 
The opening verse shows the intense hatred of the Jews to the Christians. Saul is a devout Pharisee. He goes to the high priest, a Sadducee. In almost any other circumstance, these factions would be at enmity. Enmity to Christ gives them a common goal which overcomes every other barrier. The foundation of the gospel is resurrection. This is also the foundation of the enmity between the Pharisees and Sadducees. Even this cannot hinder their common hatred of the Lord. A staunch Pharisee shows even more zeal than the Sadducees to silence the message that is preached. 
Anyone who follows the way will be bound and brought back to Jerusalem. It is notable that the faith is called 'this way'. There is a clear indication that they recognised the effect that the message had on the life. This was not simply a doctrine or ritual. It was a message which changed every aspect of the life. This action is carried out entirely from a religious background. They do not want to include the Romans in this. There is no easy way for them to justify the persecution from a secular point of view. The gospel is challenging men who defy the claims of God. It encourages obedience to earthy authorities, Rom. 13.1. 
As Saul approached Damascus, he is stopped by a light from heaven that causes them all to fall to the ground. This is the last occasion on which Scripture records an individual being called by name twice. The first was when the Lord had asked Abraham to offer up Isaac. He acted in implicit obedience to the Word of God. Saul is acting in defiance of God. He wants to destroy any who obey the truth of God. Abraham demonstrated the obedience of a faith that believes in a God Who will do the impossible. Saul is rebelling against the clear evidence of Divine power.
When the Lord speaks, Saul asks two questions. He starts by asking, 'Who art thou?' and then, 'What wilt thou have me to do'? This is a clear evidence of true conversion. Saul has no doubt that this is a personal call from the Lord God Himself. The name, Lord, that he uses is the word used to translate Jehovah from the Old Testament. This is what Saul meant here. The answer from heaven is that Jehovah is Jesus. Saul immediately realises that he is persecuting Jehovah as Gamaliel said. Saul asks what he must do, the Lord tells him to wait for the answer in Damascus. The Lord saw the sincerity in the heart of Saul and answers it with a unique revelation of the truth. Only Saul sees the Lord. As he goes on his way, he is blinded to the things of this world but he sees the truth more clearly than ever before.
Have we ever truly asked, 'Lord, what wilt thou have me to do'? 

Memory Verse 'And he trembling and astonished said, Lord, what wilt thou have me to do? And the Lord said unto him, Arise, and go into the city, and it shall be told thee what thou must do', Acts 9. 6
January 24.	Acts 9. 10-22.
The Commission of Saul.
Saul neither eats nor drinks for the next three days. At the end of this time, the Lord gives a message to a disciple named Ananias. He tells him that Saul is in the house of Judas in the  street named Straight. Ananias knew about Saul. He knew exactly why he was coming to Damascus. The Lord now tells Ananias that he is praying and waiting for Ananias to come. This is the last message that Ananias would have expected. The hand of the Lord is such that even the place carries a message. A man who has lived as a rebel against God is found in a place that is called straight. The word has a double significance. It could mean straight as opposed to crooked. This would highlight the change in Saul. It could also mean at once as opposed to delaying. This highlights the character of Saul who had 'kicked against the pricks'. What is certain is that both meanings will be true of Saul in the future. He will live a righteous life that is marked by instant obedience to the Lord. 
Ananias cannot accept this without a question. We need to consider what is happening. It is a scenario which could easily be a deception of the devil. He will come as an angel of light so  Ananias has good reason to be wary. While we need a faith that obeys, we also need to be sure that we are not deceived. The Lord will not chide us if we take care to avoid a trap that the devil may set for us. The Lord silences the fears of Ananias. He tells him that He has chosen Saul to take the Word of God to all people. The scope of Saul's ministry is cast. Gentiles covers all the world apart from the Jew. The reference to kings tells us that he will testify to the greatest of men. The fact that Jews comes last indicates that this is the least of his work.
This is a clear example of the wisdom of the Lord. Saul is taught in the word of God so he is able to dispute with the Jews. Human reason says that Saul would be the ideal man to answer the arguments of the Jews. It may be that the Lord also knows this would be an intellectual debate. It may be that the Lord knows the opposition that he will attract from the Jews. He is well taught in the wisdom of men so he is able to reason with the wise of the world. He is a Roman citizen, so he is able to gain privileges that were denied to others. Any of these would be good reason for the Lord's choice. The Lord has prepared Saul as a vessel. He is able to bear the word of God in all parts but he must learn the lesson of suffering for the Lord. This has already begun. He has been told that his persecution of the Lord's people is directed against the Lord Himself. There is far more to learn. He needs to realise that he will spend the remainder of his life suffering for the Lord. 
Ananias goes into Saul and restores his sight. Saul shows his conversion by being baptised. There is to be no doubt left as to the fact that Saul is now the Lord's. He takes a step that is certain to arouse the opposition of the Jews and to identify him with the Lord and His disciples. He goes on to spend time in the synagogue. He uses the Scriptures to testify to the Jews. He answers all that they could bring to deny the identity of the Lord. It is clear that he wasted no time in fulfilling his calling.
Do we really believe in the power of the Lord to save any who repent and believe?

Memory Verse 'But the Lord said unto him, Go thy way, for he is a chosen vessel unto me, to bear my name before the Gentiles, and kings, and the children of Israel', Acts 9. 15
January 25.	Acts 9. 23-31.
The Escape of Saul.
The preaching of Saul arouses the enmity of the Jews. This is what the Lord had told him to expect. It is sad to see how bitter men may become when they refuse the Word of God. It may be true that they cannot answer the truth of what is said but this only means that they will oppress the preacher. It is one of the clearest evidences of the reality of the truth of God. If there were no truth in what is said, it would be dismissed. Even if it were true but only requiring intellectual assent, it might still be dismissed. The issue is that it is both true and powerful. It demands a response from men. Sadly, that response is often open hostility because they will not accept the claims of God. 
The attitude of the Jews at Damascus is the same as Saul displayed towards Stephen. He is soon faced with the prospect of the same end. Saul is learning immediately that we must reap whatever we sow, Gal. 6. 7. In the wisdom of God, Saul is warned of the danger so the saints take steps to avoid the traps that these men set for him. This shows the importance of knowing the mind of God. In the case of Stephen, there was a purpose to be accomplished by his death. On this occasion, Saul must be preserved to fulfil his work for the glory of God. The disciples take Saul and let him down the wall in a basket at night. Once more, the Lord is able to answer the purpose of evil men. 
The Jews in Damascus are in no doubt about the sincerity of the converted Saul. The saints at Jerusalem are less ready to receive him. We can understand their caution. They fear that Saul may be trying to deceive the people. The evidence of Damascus is clear. Saul is ready to put his life in danger for the truth. Their fear is groundless. 
Barnabas proves that he is a son of consolation. He knows what Saul has done at Damascus and he tells the apostles. This is the purpose of commendation. There is no doubt about Saul's conversion once the facts are known. He is as quick to speak in Jerusalem. The man who led the opposition to the gospel is now the same man who confounds the Grecian Jews. He has come back to face his own people directly. The Lord may have chosen him to go to the Gentiles primarily but Saul will not miss the opportunity. He will speak to the Jews as long as he can. This is the faithfulness of a man who is determined to do all that he can to fulfil his work. He suggests later that he may be motivated by his past, 1 Cor. 15. 10. It is likely that all the other apostles had followed the Lord in His public ministry or, at the least, had seen Him before His ascension, 1 Cor. 9. 1, 15. 7. 
The result of Saul's dispute with the Grecians is that he brings a death sentence on his head once more. This time, he is sent away to Tarsus, his home city. He will remain there until the Lord needs him to fulfil his work time that he is. At some point in this period, he also spent three years in Arabia, Gal. 1. 18. This may have been during the time that he was in Damascus. It may have been after he left Damascus before he came to Jerusalem. What is certain is that there is rest for the churches. The leader of the enemies has now become the most hated of the saints by those same enemies. This leads to a time when the saints are built up with growth in their lives and in their numbers.
How zealous are we to bring the claims of Christ to our fellow men?

Memory Verse 'And he spake boldly in the name of the Lord Jesus, and disputed against the Grecians.  but they went about to slay him', Acts 9. 29
January 26.	Acts 9. 32-43.
Peter goes to Joppa.
The Lord has a work for Peter to do before Saul, or Paul as he will become, is able to fulfil his ministry. He needs Peter to go to Cornelius. This will open the door for the work among the Gentiles. Philip has reached both the Samaritans and an Ethiopian who was looking to the Jewish religion. He may not have been a true proselyte, but he had clearly gone to Jerusalem to find something that his religion did not offer. The Lord is moving Peter to a place where he will reach a Gentile who makes no move towards Judaism as such.
Peter comes to Lydda while he was visiting the saints. It may be that this was on his journey back to Jerusalem. It may be a separate journey that he took. This is a challenge for us. Peter has travelled many miles at a time when travelling was difficult. We often only need to travel a short distance in a comfortable car. 
At Lydda, Peter meets Aeneas. He has been paralysed for eight years but Peter heals him in the name of the Lord. We are not told any details of the circumstances. As far as we know, Aeneas was not a believer and he did not ask to be healed. It appears that the Lord chooses to heal this man so that Peter remains at Lydda until His appointed time. We can be certain that our Lord has a perfect timetable. Whenever He delays, it is because there is something that he wants to accomplish.
The delay gives Peter an immediate opportunity to preach in Lydda and Saron. The people are ready to listen after what the Lord has done for Aeneas. They quickly see that he has a power that they have not seen before. They turn to the Lord. We do not know the reason for Peter's action but we can see that the Lord has used him to speak to the people. We may not see miracles of this nature today but there is no reason why a man cannot be transformed by the gospel. If someone is delivered from a life of sin, it will speak even more clearly of the power of the Lord. Sadly, we can often lose sight of this as we preach. We may be tempted to preach a partial gospel which does not challenge the life. If we do, we should not be surprised at shallow professions which fail to stand the test. 
The Lord has a further purpose. He wants Peter to come to Joppa. When Lazarus died, the Lord said that it was for the glory of God. This is very clearly the case here when Tabitha, or Dorcas, dies. 
The saints send to Lydda for Peter. He comes to see the one who is so commended by her deeds. The evidence of her labours are shown to Peter as they bring him to the chamber. He follows the pattern of the Lord with the daughter of Jairus, Mt. 9. 25. He puts out all the mourners before raising her to life. This is not a work done because of her merits. It is not because the people desire it. It is a work of the Lord for His own glory. The result is the same. The word of God goes out in power. The people are ready to hear and their hearts are ready to repent.
The Lord still has more for Peter to do. He was detained by the effect of healing Aeneas. He is detained again by raising Dorcas to life. We may have tried to move on, but the Lord is at work. so He has detained Peter twice.
Are we always open to the guiding of the Holy Spirit for our life?

Memory Verse 'And it came to pass, as Peter passed throughout all quarters, he came down also to the saints which dwelt at Lydda', Acts 9. 32
January 27.	Acts 10. 1-16.
The Two Visions.
The ultimate reason for the delays in Peter's travels now becomes apparent. In Caesarea, there is a man named Cornelius. He is a centurion in the Italian band, an elite band of the Roman army. He is devout in that he has a reverence for God and does what he can in order to please Him. As yet, he does not know the Lord in a personal way. Peter has been chosen by the Lord to tell him and open the door fully to the Gentiles. The Lord wants to show that He will accept Gentiles on the same basis as Jews. He also wants to ensure that the unity of the church is maintained. If He had used Paul at this time, it could have opened a rift in that the Jewish believers could see the Gentiles as a separate group.
At the ninth hour, the time of afternoon prayer, God sends an angel to Cornelius. God has been watching him and knows all that he has done. He will now ensure that his devotion is rewarded. Cornelius must send a message to Peter in Joppa. There he will hear what the Lord has to say. 
Here is the overruling of the Lord. He sends Peter to Joppa. He is able to direct Cornelius to the exact place where Peter is. He is lodging with Simon the tanner, by the sea side.  The details are clear. There would only be one tanner. He would be easy to find. The fact that he is called Simon and has a man called Simon Peter staying with him ensures there can be no mistake.
Cornelius sends two servants and a soldier to find Peter, and to bring him to Caesarea. He is ready to hear the instruction and to obey implicitly. Peter must still be prepared to go with the messengers to preach the Word in a Gentile home. This is not easy. A Jew would not normally eat with a Gentile. Peter does not receive such a direct message as Cornelius. He is hungry and asks for some food. While the meal is being prepared, he sees a sheet full of animals that were unclean under the law. He is told to kill them and to eat. As Peter sees this, his first reaction would be that this is a temptation to eat unclean food. He might dismiss it as being caused by his hunger. He refuses because he would not eat such food. As he does, Peter is guilty of denying his profession by his actions. He addresses the Lord but refuses to obey His command. We need to be consistent in our actions. There is nothing wrong in refusing a temptation to disobey the word of God. There is no wrong in doing what the Lord instructs even if it is not what we might do conventionally. The error is in refusing to obey the Lord. We must not allow our prejudice to rebel against a message from the Lord, but we cannot set aside the written word of God because of a vision. The Lord tells Peter not to call anything that God has cleansed unclean or common. He must realise that the God Who commanded that the food may not be eaten, has the right to command that it can be eaten. This is an illustration of the new order that has come in with Christ. 
The Lord repeats the vision three times so that Peter realises that there is a message in the vision. He  must be ready to answer when the messengers come from Cornelius. The Lord will ensure that there is no doubt by arranging the times so that the men arrive when Peter is still questioning what the Lord is saying to him.  
Are we careful to obey all that the Lord prompts us to do?

Memory Verse 'And when he looked on him, he was afraid, and said, What is it, Lord? And he said unto him, Thy prayers and thine alms are come up for a memorial before God',  Acts 10. 4
January 28.	Acts 10. 17-33.
Peter goes to Caesarea.
The men from Cornelius arrive while Peter is still questioning the meaning of the vision. They ask for Peter and the Spirit tells him to go with them without any question. The Lord is careful to ensure that Peter has no reason to doubt. The Spirit tells him that there are three men, He tells him that they are at the door and that He has sent them. Peter is ready to obey. The Lord has prepared him so that the men will not see any hesitation. This is good for two reasons. Firstly, Peter would probably have refused to go before his vision. Secondly, if he had hesitated, the men might have had reason to question whether the message was for them. If they were to tell Cornelius, he might not listen as intently. We do not need to consider these options because the lesson for us is that the Lord will prepare the way when He is at work.
Peter goes down to meet the men. He tells them that he is the person for whom they are looking. They can see that the same God Who told Cornelius to send them has told Peter to go. There is a clear testimony to the power of God in all of this. Possibly these men might have asked if Cornelius was suffering from a form of delusion. The Lord proves that this is not so. Peter tells that he has been told to go with them. He does not need to know the reasons for their visit. The Spirit has told Peter to do something so he will obey.
The men tell Peter about Cornelius and the reason why he has sent them. Peter immediately makes arrangements for them to stay for the night. In the morning they set out for Caesarea so that Peter can fulfil his work. When he goes, he takes a number of men with him so that they can testify to what happens.  This shows the principle that even a man like Peter is not left to stand alone. All believers need fellowship as they serve the Lord. This is particularly true when someone is taking the Gospel to a new location. They may face hostility in their work. Sometimes, the only fellowship may be prayer. This is effective but it does not mean that we can excuse ourselves from a call to serve in a more open way.
The next morning, they arrive at Caesarea. Peter shows that his desire to tell Cornelius the truth is as great as the desire of Cornelius to hear. As Peter enters, Cornelius bows to him. Peter is quick to point out that he is no different to any other man. As far as the gospel is concerned, there is no privilege for Peter in being either a Jew or a preacher. Every man is received on the same basis.  Peter acts in a way that shows Cornelius that this is not just a form of words.  He has learned the lesson of the vision,. He tells how the Lord has shown this to him. 
Cornelius explains why he has sent to Peter. The servants spoke about his life and deeds. He simply tells Peter about his vision. This is an example for any who really has a desire for spiritual blessing. We must all begin by realising it will come as a result of obeying the word of God. It will not come for any effort that we make to gain favour. Cornelius also shows his appreciation of Peter. As a centurion, he might expect to command respect. He is careful to show that he is not depending on his position for this respect.
Are we careful not to show respect for persons as we deal with others?

Memory Verse 'Immediately therefore I sent to thee; and thou hast well done that thou art come. Now therefore are we all here present before God, to hear all things that are commanded thee of God', Acts 10. 33
January 29.	Acts 10. 34-48.
Peter preaches at Caesarea.
Peter now finds himself in a position which he would never have anticipated. Only two days before he would have refused to contemplate this but the Lord is working. Cornelius has gathered a company of family and friends to hear. He does not know what Peter will say but he does know that the Lord is behind it. As such, it is something that all his close acquaintances must know. This is a challenge to us. We should have the same desire and appreciation for every occasion when the gospel is preached.
Peter starts with the simple truth that God is not given to favouritism. We often use this to highlight that the judgement of God will be just. This is certainly true, but the immediate context emphasises that God does not distinguish between men. He saves Jew and Gentile. He saves slaves and freemen. He saves idolaters and immoral as much as the upright. It does not matter what social, political or religious criteria we use, the gospel reaches across every boundary. There is a warning for us in this. We can be guilty of reaching out to those with whom we are most comfortable. While it is reasonable that we will have more friends among those with similar backgrounds,we must never be blind to those in other places.
Peter points out that there is one demand from God. Whatever our background may be, He is looking for those who will show reverence for Him and who have a genuine desire for right. It does not mean that a person is saved by their works. Any person with a genuine desire for righteousness will soon acknowledge that they come short. Many are self-righteous. They want to justify themselves. God looks on the heart. He can see when someone is genuine in their heart even if their life is not as it should be. He can see when a person is only concerned with a show which is not reflected in their heart. 
Peter next points Cornelius to the Person of the Lord Jesus. He shows that the revelation of God centres in Him and the peace that He brings. This is the consistent testimony of God from the beginning. Peter's message is the same as the message on the Day of Pentecost, Acts 2. 22-36. He points out that Jesus was approved by God in life, slain by evil men, vindicated by God in resurrection and made the Judge of all men. The difference is that he does not use the Old Testament to confirm what he says. The Scripture would only be relevant for the Jew. Peter confirms that the Old Testament is united in its testimony to the fact that all who believe will receive remission, or putting away, of sins. 
As Peter is preaching, the Holy Spirit comes upon all who hear. The men who went with him are surprised by this. They clearly were not prepared for such an event but the Lord confirms it by allowing the Gentiles to speak in tongues. This is given to prove what has happened. It is for the benefit of the Jews who may have doubted. Peter recognises that the hand of God is at work and immediately indicates that they should be baptised. This is an exceptional event. It should not be used as a basis for doctrine or an excuse for lack of care.
Peter commands them to be baptised in the Name of the Lord. He does not give them a choice. They must obey the command from the Lord.
Are we always looking for the evidence of the Holy Spirit at work in lives?

Memory Verse 'To him give all the prophets witness, that through his name whosoever believeth in him shall receive remission of sins', Acts 10. 43
January 30.	Acts 11. 1-18.
Peter returns to Jerusalem.
Peter now faces questions about his conduct. There clearly were some who still thought that all believers should be circumcised. These are referred to as the circumcision. This is another reason why the Lord ensured that Peter was left in no doubt about the path he should take. Sadly, this dispute does not answer the contention. There was at least one later dispute which is recorded in Acts chapter 15 and Galatians chapter 2. The lesson for us here is that our Lord knows every obstacle that will come into our way. We can often think of possible problems that never arise. We can equally often fail to foresee something that does happen. If we are walking in obedience to our Lord, we would either avoid these or be prepared when they do come.
Peter recounts every detail of what happened to him. He is careful to start from the vision that the Lord gave to him while he was at Joppa. We may see some reason to criticise the  response of Peter but it adds to the strength of his response to the questions here. Those who question him cannot accuse him of being deceived. As the vision ended, three men arrived, and the Spirit told Peter to go with them, not doubting. This clearly shows that he might have reservations which he is to set aside. The fact that the Lord spoke three times and immediately the men arrived means that he is left in no doubt that the two events are related to each other. The request of the men is an exact parallel to what Peter has seen. It is impossible to argue with the conclusion that Peter reached.
Peter tells us now that he took six brethren with him to witness what would happen. He did not want to be accused of acting on his own. If there was any reason to doubt, we have to believe that at least one of them would have raised a concern. Equally, it leaves no question about the events that took place at Caesarea. The law only required two or three witness to confirm a statement. Peter has at least twice the maximum number that he needed. He has ensured that no impartial person could question the steps that he has taken.
Peter tells what Cornelius said about his reasons for sending for Peter. Once again, there is no reason to doubt that the Lord is behind this. If Peter had any doubt about what was happening, it has been clearly answered. We need to recognise the principles involved here. If the Lord wants us to do something that may be criticised, He will clearly show us the way. There will always be some who may question, but their arguments will be dismissed by an impartial person.
Peter tells how the Holy Spirit came on the people. He  points out that this was confirmed in the same way as it was for the apostles at first. The Lord has clearly led throughout. He has ensured that every challenge is answered. It is impossible to question the actions of Peter in going to Caesarea. It is clear that the Lord directed Cornelius to call for Peter. The Lord confirmed the faith of the hearers by sending the Holy Spirit in an unsolicited way. Solomon pointed out that a threefold cord is not easily broken. The Lord has given three clear indications so no believer should challenge what Peter did.
How often do we allow prejudice to cloud our judgement?

Memory Verse 'When they heard these things, they held their peace, and glorified God, saying, Then hath God also to the Gentiles granted repentance unto life',  Acts 11. 18
January 31.	Acts 11. 19-30.
Barnabas and Saul at Antioch.
We now see the full effect of the persecution that arose after the death of Stephen. Many of the saints had been dispersed throughout the Roman empire. As they went, they preached to the Jews. The word here for preaching has the idea of speaking. It suggests that the saints engaged in conversation with their fellow countrymen. At this time, they only preached to Jews. They still did not appear to realise that the Gospel was for all people, even if they saw that it must be preached in every place. 
As they come to Antioch, some of them speak to Greeks. The context here demands that we understand these to be Gentiles because they are set in contrast to Jews, not Hebrews. The subject of the message is the Lord Jesus. The word for preaching indicates telling the good news. It may be that Greeks overheard. It may be that Greeks saw a change in the lives of believers. We do not know how they came to hear. What is clear is that the Lord was working so that many believed. Luke is careful in his description. They did not simply believe the words of the gospel. Their lives were changed. They turned to the Lord. This is the meaning of repentance. We often only think of it in a negative sense. There is a positive sense as well. Luke makes this clear here and in other places, e.g. Acts 20. 21. The  Lord is working to a perfect timetable. If this had happened before Peter went to Caesarea, it would have brought consternation and discord. He has prepared the way for the Jews at Jerusalem to see a new movement of the Lord. The result is that they decide to encourage the saints. If it had happened any sooner, they might have placed obstacles in the way. 
Barnabas is sent to help but when he arrives, he quickly realises that this is a work that is beyond himself alone. He gives them some initial encouragement but then he goes to find help. He finds Saul at Tarsus and brings him back to assist. Barnabas recognises the need for different gifts. The work can easily be marred by someone who thinks that he can do everything himself. We all need to recognise our dependence upon others to do the work. 
For a whole year, Saul and Barnabas continue at Antioch with the saints. They build them up in the faith. This is when the name, Christian, first originates. We do not know how the name came originally, but the context shows us that it acknowledges that the Jews and Gentiles are received on an equal footing. Before this, they were often called the Nazarenes and would be seen as another sect of Jews, much along the lines of Pharisees or Sadducees. The break is almost complete. There is a clear distinction. There is no easy return to the Jewish fold. This is all implied in the statement that they are given a new name.
Agabus comes down from Jerusalem and foretells a famine. This will affect all the known world. Antioch may be mainly Gentile believers but they realise there will be a special need in Judaea. They decide to sent Saul and Barnabas with aid for any needy saints. This may be because they realise how much the Jews have lost. It may be because they realise how much they owe to the Jews in terms of the heritage of Scripture.
Are we careful to consider the needs of other believers?

Memory Verse 'Who, when he came, and had seen the grace of God, was glad, and exhorted them all, that with purpose of heart they would cleave unto the Lord', Acts 11. 23

 February 1.	Acts 12. 1-11.
Peter in Prison.
These verses are the last direct record of Peter's testimony in this book. It brings us to the end of the initial phase of Christian witness. For the most part, the apostles have preached the gospel to the Jews. There are exceptions, but these are limited. The Lord is now moving towards the Gentiles in a more open manner. The Jews have refused the Word. The Lord will reach the Gentiles. Paul tells us that the Lord's desire is that it would  to stir the Jews to believe, Rom. 10. 19. He shares the same desire, Rom 11. 14.
There is an attack on the believers from Herod. The religious opposition has been replaced by political opposition. It shows us the reality that there world in every form is an enemy of God and His people. There is no definite reason for the attack. We find in the later verses that he wanted to be seen as a god. This may indicate that he was jealous of the Christians because they could do things which he could not. Beyond that, Herod might be jealous of Christ because He is clearly seen to be more powerful and possibly more popular than him. 
His first action is to put James to death. This may be a test of the people's reaction. James is not well-known. When he sees that the Jews are pleased, he takes Peter. If he took Peter first, there might be more trouble from the common people. Now, he sees that the rulers will support him, so he thinks that he can put Peter to death after the Passover. Because this is a time when Jews gathered to Jerusalem from many parts, it might inflame those who would remember what had happened at the feast of Pentecost a little before this. 
He ensures that Peter is guarded by sixteen soldiers. He is placed inside two inner gates as well as an outer gate to keep him. Herod is already showing that he recognises the power against which he is fighting. It is strange to consider how often men act in a way which shows that they are afraid of what God can do. It is good to see how often the Lord uses this as an opportunity to show how weak they really are. What is most sad is that these men will not believe even when God has overcome their best efforts to defy him. Men show that they realise the power against which they fight, they are incapable of stopping the word and work of God. 
Peter remains in prison until the night before his intended execution. By this time, the news would be public knowledge. The people will gather to see the death of this man who, as far as they thought, had disturbed the city with his preaching. In contrast, the saints pray. This is the source of true power. The guards sleep. An angel comes to deliver Peter. 
Peter is sleeping, possibly content to go wherever the Lord asked him to go. The angel has to wake him up. He follows the angel who leads him out of the prison. He does not appear to notice the three gates that stood in the way. He does not believe what is happening at first. The angel takes him along the first street beyond the prison. It is only then that Peter realises exactly what has happened to him.
Can we rest in the assurance that the Lord is in control of every circumstance?

Memory Verse 'And when Peter was come to himself, he said, Now I know of a surety, that the Lord hath sent his angel, and hath delivered me out of the hand of Herod, and from all the expectation of the people of the Jews', Acts 12. 11 
February 2.	Acts 12. 12-25.
The Death of Herod.
Once Peter realises what has happened, he decides to go to the house of Mary. She is the mother of John Mark. He will know that they will be praying for him. He may anticipate that this is where they will be. It may be that this is a house that is near to him and where he knows there is a welcome for all who love the Lord. Whatever the reason may be on a natural level, the Lord shows again that He is over all. 
The saints are praying when there is a knock at the door. A maid named Rhoda goes to answer the door. She realises who is there before she manages to open the door. Her joy and surprise is so great that she goes to the saints without opening the door. This leads to further debate. The saints in the house discuss whether she is mad or if an angel is at the door. This is an encouragement for us when we feel doubts about our faith as we pray. Even in the days of Peter, the saints did not expect an answer to their prayer. They cannot believe even when they have such a clear answer. Peter waits outside and continues to  knock. They appear to have forgotten that someone is at the door. Eventually, they do open and they find Peter is there. He tells them what the Lord has done for him and asks them to send messengers to James and the other brethren. Clearly, the James here is not the brother of John as he had been killed before Peter was imprisoned. In the light of Galatians chapter 2, we have to conclude that it is the brother of the Lord. 
Peter’s escape causes even more consternation for the soldiers. The saints may have had difficulty believing that he was at the door. The soldiers will be fully aware that Herod  will want to know why they slept when they were guarding a prisoner. No doubt, they would all try to blame others for their failure. Even if they had any idea of what really happened, they know it would not be acceptable to Herod. Herod wanted to put Peter to death as a show of his power. When he sends to the prison, he finds that Peter is not there. His soldiers have made him look incompetent. He examines the soldiers. This is a term for a scourging that was intended to make someone confess to a crime. Sadly for the soldiers, they cannot give an answer to what happened. The Lord has left them without any explanation. There is nothing that they can say that will satisfy Herod.  He gives the order for them to be executed. His attempt to silence the Word of God has come to nothing. He returns to Caesarea in such shame that he never returns to Jerusalem. He stays at Caesarea. Instead of pleasing the Jews, he has raised their expectation only for the Lord to thwart them.
Herod moves away completely. He is probably thankful for a diversion. The people of Tyre and Sidon decide to try to earn his friendship because they depend upon him for food. 
They show the full extent of their flattery. They listen to his speech and welcome it as if a god has spoken. Herod is delighted with the attention but he has to learn that God cannot be mocked. Herod may want to escape from God but God silences him. He has allowed the people to make himself out to be a god. Herod dies under the hand of God while the word of God multiplies exceedingly. Those who oppose God will always come under judgement.
Are we careful to give God all the glory in every detail of life?

Memory Verse 'And when he had considered the thing, he came to the house of Mary the mother of John, whose surname was Mark; where many were gathered together praying', Acts 12. 12
February 3.	Acts 13. 1-3.
The Call of Barnabas and Saul.
The narrative moves back to Antioch. Jerusalem has had the opportunity and has refused the message. The Lord establishes a new centre for His work. It emphasises that the Gentile will now be offered the same opportunity as the Jew. This is not a headquarters for the church. It is not even a centre of operations. It is simply the place where the men whom the Lord has chosen are serving Him. 
The first verse shows the expansion of the assembly. We are not told how long it is since Barnabas was sent from Jerusalem. What we can see immediately is that there has been a growth in the company. Where there were two men who were teaching the people, there are now five men who are ministering to the Lord. This shows the effect of their ministry. The description of their service suggests that these are men who were taking a lead in the company. These are interesting. We have already seen the character of Barnabas. It is likely that Simeon is the man who carried the cross for the Lord. If this is so, it shows that he learned to appreciate the real meaning of the cross. It is the first requirement of a disciple that he takes up his cross to follow Christ. Lucius is also from Cyrene. This implies that Simeon has influenced his life. Manaen been brought up with Herod. This shows how the power of the gospel has reached into the hardest areas. Herod may have killed James and tried to kill Peter but still one of his servants has been saved. Men of every class can and will be saved by the grace of God.
The fact that these men were ministering to the Lord is important. We often think of doing service for the Lord. We need to recognise that first and foremost we are ministering to the Lord. If we are to be effective in our service to the saints or in reaching the lost, it must come from hearts that are in touch with the Lord. The fact that they were fasting shows the intensity of their desire to serve.
It is as they are engaged in this service that the Holy Spirit directs them to separate Saul and Barnabas. There are at least four principles here. Firstly, these two men were actively involved in serving the Lord. Secondly, the Lord had used them in their service in Antioch before he asked them to go further afield. Thirdly, the saints are united in their recognition of the call. It is not simply two men asking to do a work without confirmation to the others. Fourthly, before the Lord calls these men, He provides others to undertake their work. Where there is a genuine call of the Lord to service, we should expect to see these principles as confirmation of the reality of that call.
In view of this the brethren are ready to obey the command of the Spirit. They lay hands on them to confirm their fellowship with the two whom the Lord has chosen. The act is simply an indication that there is complete harmony among the saints in sending out Saul and Barnabas. The fact that they were the senior teachers in the company means that there could be no other explanation. The practice of laying on of hands to communicate a gift or healing is not consistent with the example here.
Are we as diligent in prayer as in study?

Memory Verse 'As they ministered to the Lord, and fasted, the Holy Ghost said, Separate me Barnabas and Saul for the work whereunto I have called them', Acts 13. 2
February 4.	Acts 13. 4-13.
Cyprus.
The two apostles set out from Antioch to Seleucia. They then sailed to Cyprus. Barnabas is now returning to his own country. This may indicate the influence that Barnabas has at this time. He is named first at present, but it is not too long before Saul is seen to take the lead. The character of Barnabas is seen once again in that he does not become jealous of the younger believer.
When they come to Salamis in Cyprus, they preach the Word in the synagogue. This is the normal approach of Saul or Paul. It is the principle that the gospel is to the Jew first, Rom. 1. 16.. They preach the word of God because the audience is Jewish. The people know the Word so the apostles build on that knowledge. They will demonstrate that the Lord is the fulfilment of prophecy. On other occasions, they will preach to Gentiles and use their knowledge of creation or the goodness of God to illustrate the truth of God. They will show on such occasions that there is Someone Who is far greater than any power which men have known. In all cases, they demonstrate that God in Christ has provided a basis on which he can redeem men from the bondage of sin.
As they go, John Mark goes with them. This may be because he is the nephew of Barnabas. The relationship may have more importance to him than a true exercise. His experience warns us that is is easy to be taken up with the glamour of the Lord's work especially when someone in the family is involved. When the reality comes home, the hardship may prove too much. If this is what happened with John Mark, it is good to know that he was restored, 2 Tim. 4. 11.
Saul and Barnabas go across the island to Paphos. This is when they meet with the first opposition to their message. A sorcerer named Bar-Jesus stands with the local officer and tries to discourage him from listening. Sergius Paulus, the deputy, asks for Barnabas and Saul to visit and explain the message. Bar Jesus, who is also called Elymas, tries to stop the testimony. As so often happens when Satan tries to stop the work of God, the result is a far greater witness. The Holy Spirit directs Saul to tell Elymas that he will be blinded for a time because of his action. A man who tried to show power proves helpless. Not only can he not silence the testimony, he also needs to be led by someone because he cannot find his way alone.
His physical blindness is a picture of the blindness of heart which controls him. As far as we know, he never repented.
In the course of this narrative, Saul is also called Paul. It is at this time that he begins to take a lead. The details of the narrative show clearly that the Holy Spirit is leading.
Paul and Barnabas sail from Paphos to Perga in Pamphylia. John now leaves and returns to Jerusalem. We are not told why he returned. What we do know is that he was never called by the Lord at this time. We all need to ensure that we do what the Lord asks from us.
Are we careful to complete any work that we commence?

Memory Verse 'And when they were at Salamis, they preached the word of God in the synagogues of the Jews,  and they had also John to their minister', Acts 13. 5
February 5.	Acts 13. 14-25.
Paul Preaches at Antioch in Pisidia.
Paul and Barnabas now arrive at Antioch in Pisidia. They go into the synagogue on the sabbath and sit down. They make no effort to speak. It is only when they are asked if they have a word for the people that Paul stands and speaks. It is possible that Paul was dressed as a Pharisee and so he was recognised as someone who might be able to speak. Their presence in the synagogue shows that there was no open break from Judaism. On every occasion, it is the Jews who reject Christ. The believers never reject the Jews. There is a lesson for us here. While we must not compromise with the world, there may be occasions when we can use our background for the glory of God.
Paul begins his message by taking the Jews back to their call and to their deliverance from Egypt. The pattern of Paul's message is very similar to that of Stephen. He emphasises the power of God that was seen when He brought Israel out of Egypt. He reminds the people that their conduct in the wilderness was not consistent with what God had done for them. He speaks of suffering their manners. This clearly indicates their refusal of all that God was trying to accomplish through them. He reminds them of the time of the judges. He speaks of a period of 450 years when they had judges until Samuel the prophet. The times given in the history of the kings suggest that this period was much shorter. Paul may be recalling the time from his memory. It is also possible that the difference in the times is the time that is recorded in the book of Judges when the nation was in bondage to other nations. If this is true, then Paul is recording a full record of their history while the writer in Kings ignores the time when the nation was under the judgement of God.
It is after this time that they desire a king. Paul recalls how the Lord removed Saul so that David could take the throne. This is a reminder to the people that Saul was their choice not God's. He is building up the argument that the people have often proved guilty of making wrong choices throughout their history. It is a sad reflection that they failed to learn from their mistakes. There is a clear warning for us in this. Whether we look at our own lives or at the history of Christian witness, there are occasions when we see the same mistakes being repeated. While we cannot avoid what others do, we ought to take care that we are not guilty of such failures.
Paul now moves to the character of David. He was raised up by God. He is a man after the heart of God. When God raises him, He has confidence that David will fulfil His will. The reference to David is intended to emphasise the character of Christ. If David was a man after the heart of God, then the Lord was far more so. If the Lord knew that David will fulfil His will, He would have far more confidence that His Son could never fail. David was only a man and subject to sin, our Lord Jesus Christ is the Son of God and unable to sin. This is the testimony of John the Baptist. He willingly testifies to the fact that he is not even worthy to take the shoes from the feet of the Lord.
What is the record of God concerning our lives?

Memory Verse 'And when he had removed him, he raised up unto them David to be their king; to whom also he gave testimony, and said, I have found David the son of Jesse, a man after mine own heart, which shall fulfil all my will', Acts 13. 22
February 6.	Acts 13. 26-37.
The Death and Resurrection of the Lord.
Paul now brings the challenge of his message to bear on the people. He addresses the children of Abraham initially, but then he points out that the message is for anyone who fears God. As he speaks, he highlights the significant change in the dealings of God. He points out clearly that the rulers in Jerusalem have fulfilled the prophets in condemning the Lord to death. The reason for this is that they did not know him neither did they understand what the prophets were saying. It is a sad reflection on them that they heard the prophets read every sabbath day, yet they still refused the one of whom they spake. This brings a challenge to us. It is easy to hear the word of God preached, it is much harder to obey what it says. James is very clear that we need to be hearers of the word and not only hearers, Jas. 1. 22. 
Paul highlights the extent of their rebellion because they found no cause of death in Christ but still insisted that Pilate would crucify him. This is a very solemn charge. It is more severe than any previous charge laid against the people. It carries weight because the one who speaks was one to whom the people looked for guidance when Stephen was stoned.
We do not know whether Saul of Tarsus had any part in the crucifixion, but he clearly knew the character of the men who instigated it. He knows that they were acting in rebellion rather than in ignorance. No doubt, they were well aware that it was envy that was behind their actions. Many of the people may have been ignorant of what was happening, but the rulers were not. They deliberately stirred up the people so the Pilate could not refuse them. The way in which Paul lays this charge at the door of the rulers means that his hearers now will be identified with the rulers if they refuse the claims of Christ. 
He then points out that they fulfilled all that God had written concerning the Lord. Men laid Him in a sepulchre. They thought that they had removed Him, but God raised him from the dead. This is the unique basis of the gospel. Many have suffered and been put to death for what they taught but no one has been raised from the dead in the way that our Lord was raised. Paul emphasises that the resurrection was witnessed by the apostles. It took place over many days and the witnesses were people who knew Him from His public ministry, so the validity is confirmed. Paul confirms that this is the fulfilment of the promise of God in Psalm 2, Thou art my Son, this day have I begotten thee. He also goes to Psalm 16 to confirm that this is a final resurrection, Ps.16. 10; Isa.55. 3. He will not go back into death. He clearly shows that the reference in the Psalm to the Holy One who would not see corruption, could not apply to David. David served his generation but then he died. Paul uses the expression, fell on sleep, to emphasise that this is not the end. He may have been buried with his fathers. His body may have decayed. He is still certain to be raised again to enjoy the fullness of the kingdom of Christ. Ezekiel and Hosea both suggest that he may actually reign over the earth under the authority of Christ. In contrast to David, our Lord Jesus Christ saw no corruption and is now raised never to die again.
How does our preaching compare with what Paul preached?

Memory Verse 'God hath fulfilled the same unto us their children, in that he hath raised up Jesus again; as it is also written in the second psalm, Thou art my Son, this day have I begotten thee', Acts 13. 33
February 7.	Acts 13. 38-52.
The Challenge and Response.
Paul now emphasises the need for the people to respond. It is not enough that they hear or even consent to the truth of what Paul says. God has provided in Christ an answer to the question of sin. The law could only condemn. There is no one who could keep the law in our own strength. All the failures can now be forgiven but only in Christ. More than this, all who believe are justified from all things. This is a tremendous statement. No one is excluded. No sin is too great. No stain will be left. It is hard to comprehend the greatness of the work of Christ. We can only wonder at the grace of God that has made salvation available to all men, Tit. 2. 11. Paul adds a comment which makes clear that the law could never achieve this. There is no basis on which man can maintain the standard of God's law. The glorious truth of the gospel is that what man could not do in the flesh, God has done by sending His Son as a man to meet His holy demands, Rom. 8. 3. 
After conversion, we sin so we have to recognise that we would still be condemned. Even if we could merit forgiveness in some way, we would still come back under condemnation because of later sin. It is only the work of Christ that can meet the demands of God in such a way that future sins as well as past sins may all be put away. More than this, justification means that the stain of sin is removed. If a person is forgiven, their sin is still on record. When God justifies, every record of sin is taken away.
Paul ends by warning the people of the judgement that God had foretold. Isaiah had told of the day when men would not believe even though God worked in a manifest way. The people are now faced with the reality that that day has arrived. We can preach a message of forgiveness and justification, but we must never forget the consequences of refusing the message. This is true in terms of what we say. It is also true in terms of how we live. We may preach that men will answer to God, but unless our lives show that we believe it, our words will have no power.
The effect of Paul's preaching is great. The Jews went out of the synagogue. As Luke speaks of Jews, he is referring to those who maintained their profession of religion but refused the word of God. The Gentiles begged that they might hear more of this message on the next sabbath day. Many of the Jews and proselytes followed Paul and Barnabas. They were careful to make clear that it is not men they must follow. They encouraged them to continue to live in a way that showed the grace of God working in their lives. The full meaning of this becomes evident when Paul writes to the Galatians. At that time, Jews had come and taught that the Gentiles must be circumcised and obey the law in order to be saved. This denies the grace of God.
On the next sabbath, the whole city joins to hear these two men. The Jews are full of envy because of what has happened. They oppose the preaching and set a pattern that follows in every place, usually at their instigation. The Jews are filled with bitterness. They refuse the Lord because of the Gentiles who listen. The Gentiles gladly hear the word of the Lord and many are saved. The word spreads throughout the region, until the Jews expel the apostles.
Do we rejoice at every instance of glory being brought to our Lord Jesus Christ?

Memory Verse 'For so hath the Lord commanded us, saying, I have set thee to be a light of the Gentiles, that thou shouldest be for salvation unto the ends of the earth', Acts 13. 47
February 8.	Acts 14. 1-18.
Iconium, Lystra, and Derbe. 
The next place that Paul and Barnabas visit is Iconium. Once again they go straight into the synagogue of the Jews. The power of the Lord is evident as many Jews and Gentiles believe. Here is the evidence of the power of a message that unites Jew and Gentile in Christ. It is good to recognise that the power of God can accomplish what men can never do.
Sadly, while many believe those Jews who do not believe start to stir up trouble. They unite with the Gentiles in an effort to undermine the preaching. It is sad to see that the power of the gospel to unite is answered by the power of Satan to oppose. Man in the flesh hates God. That hatred may take many forms but it will always aim to undermine the power of the gospel. It is especially sad that the Jews who had such privilege are at the forefront of opposing the gospel. This is probably because they stand condemned for crucifying the Lord although it was the same hatred that was seen in the rulers when they demanded His death. No doubt, it now increases because the Gentiles are coming into the blessing of God through the gospel. What is especially sad is that they unite with unbelieving Gentiles. This would be anathema under most circumstances.
The response of the apostles is interesting. Luke records that they stayed there for a long time. We often tend to see opposition as a reason to try a different approach. They were clear in their mind that they were obeying the Lord and therefore the opposition was the effort of Satan to silence the word of God. Luke records in addition that they spake boldly. They did not make any effort to hide from their enemies. The Lord confirmed what they were doing by allowing them to perform miracles.
The result was that there was a division in the city. The Jews and the apostles could not be reconciled. The people recognised that there was no middle path. They either sided with the Jews or with the apostles. It is only when the Gentiles and the Jews combined to assault the apostles and to stone them that they left the city and went to Lystra and Derbe. They still preach the gospel open even though the cities were near to Iconium. We need to remember that we are identified with the rejected Lord. The world is in the lap of the evil one so we can only expect hatred and opposition if we are faithful to our Lord.
In Lystra, they find a man who has been unable to walk from the time of his birth. He is listening as Paul speaks and Paul recognises that he has faith to be healed. This is one of the few examples of healing without any request. The Lord is directing Paul to act in a way that demonstrates the power of God. Paul tells the man to stand on his feet and immediately he leaps up and walks. This is almost a replica of what happened at the Beautiful gate of the Temple in chapter three. On both occasions, the effect is that the people recognise the power of God at work. On this occasion, they think that the gods have come down like men. This is clearly a result of their idolatrous background. Because the people use the local language, Paul and Barnabas do not immediately understand what is being said. The people prepared to make a sacrifice to Paul and Barnabas. Paul has to tell them hat there is only one true God. He has revealed Himself in creation, and in what He gives to the people.
How do we react to persecution, or praise from men?
Memory verse 'Long time therefore abode they speaking boldly in the Lord, which gave testimony unto the word of his grace, and granted signs and wonders to be done by their hands', Acts 14. 3
February 9.	Acts 14. 19-28.
Rejection and Return.
Satan will not allow the word of God to go unchecked. The Jews come from Antioch and Iconium and stir up trouble for the apostles. The result is that the people stone Paul and leave him for dead. They take him out of the city but they are so confident that he is dead, that they leave him there. 
As the disciples stand there, Paul stands up and comes back into the city. Once again, the devil has overstepped the mark. He thought that he would silence the messengers of God. What he actually accomplished was to give the believers the added assurance that God could even raise the dead back to life again. Although they believed the gospel as it spoke of the resurrection of Christ, we can only imagine the added confidence they would have when they see Paul raised. We need have no doubt that this was genuine, as the Jews would never have left Paul unless they were certain that he was dead. In addition, a man who had been stoned would certainly not stand up and walk into the city. It is very likely that this is the time referred to in 2 Corinthians chapter 12. 
Paul and Barnabas move on the next day to Derbe. There they preach the gospel and teach many. This clearly shows that the message went out in power. There may have been some in Derbe who had heard in Iconium or Lystra but most would have heard when the apostles came to the city.
When they finished their work in Derbe, Paul and Barnabas return through Lystra, Iconium and Antioch. Despite the fact that they had been forced out of the cities, their care for the saints means that they will not leave them without help. They take time to establish them and encourage them to continue in the faith. In addition, they appoint elders in each of the cities so that the saints are cared for even while the apostles are not present. They warn them of the dangers that they will face. The saints need to be aware that this is not just the portion of the apostles. Ultimately, the apostles have to leave the believers in the hand of the Lord. They have trusted the Lord. This is not just a decision for eternity, it is a principle that will govern their lives. The only answer to the tests that will come their way is to rest in the Lord for strength.
Paul and Barnabas return back through Pisidia and come to Perga. They preach in Perga and then continue to Attilia. From there, they returned to the city of Antioch from which they were commended.
When Paul and Barnabas come back to Antioch, they gather the whole church together so that they can tell them what God has done. This is important. The church sent them out. They will have supported them in their prayers and now they need to know the result of this work. Although Paul and Barnabas are not physically in Antioch, they remain in fellowship with the believers there. The saints will support in prayer while they are absent and the workers will report on their return. For a long time, Paul and Barnabas remain at Antioch and continue the work which they had left when the Lord sent them out.
How do our hearts react to news of the Lord working through others?

Memory Verse 'And when they were come, and had gathered the church together, they rehearsed all that God had done with them, and how he had opened the door of faith unto the Gentiles', Acts 14. 27
February 10.	Acts 15. 1-11. 
Jerusalem.  Peter's Testimony.
The first major dispute arises while Paul and Barnabas are at Antioch. Men come down from Judaea to teach that the Gentiles must be circumcised as prescribed by Moses in order to be saved. Paul clearly sets out the reasons for his objection in Galatians chapter 2. As far as the historical narrative is concerned, we find that Paul and Barnabas dispute with them and finally decide with the saints that they must go to Jerusalem in order to resolve the issue.
The reason for this is not the Jerusalem has any authority over the saints in Antioch but rather that the saints in Antioch recognise that fellowship can only be maintained if such matters are resolved. It is important to note that they go to the apostles and elders. They recognise that this is not a matter for open debate. The saints in general should recognise the leadership of these men. Great harm can be caused among the saints if such disputes are carried out in a public forum. It is important for us all to maintain fellowship as far as we are able.
As Paul and Barnabas travel to Jerusalem, they travel through Phenice and Samaria. As they pass, they tell the saints in these places about all that God is doing and all the saints rejoice to hear the work of God. Clearly, there is no question among the saints in general about the need for circumcision.
Once they arrive at Jerusalem, the saints from Antioch are received by the whole church including the apostles and elders. They openly declare all that God has done with them. As they do, some of the Pharisees who profess faith object because they want to insist on Gentiles bing circumcised. They fail to understand that the law could never save a person but the gospel has overcome the weakness of the flesh.
When this dispute arises, the apostles and elders meet to determine how they should proceed. After a considerable debate, Peter reminds them how God used him to bring the gospel to the Roman centurion, Cornelius. The wisdom of God is clear in this. If the work commenced at Antioch from which place Paul and Barnabas went out, there may have been a division among the saints. Because Peter has been used to commence the work, he is now able to demonstrate clearly that God sets no distinction between Jew and Gentile. He received the Gentiles on the basis of faith without demanding that they were circumcised. He sealed the work by sending the Holy Spirit in exactly the same way as he came on the Jews on the day of Pentecost. All this has made it clear that God receives on the basis of faith without works.
Peter concludes by highlighting that the demand of these Pharisees would put a yoke on Gentile believers which the Jews had never been able to bear. He includes not only the present generation, but their fathers as well. The whole of history testifies to the inability of man to keep the law of God. The only valid conclusion is that whether Jew or Gentile every person will be saved only by the grace of the Lord Jesus Christ. It will never be by anything that any person can do or can merit.
Are we careful to reject anything that adds to the work of Christ for salvation?

Memory Verse 'But we believe that through the grace of the Lord Jesus Christ we shall be saved, even as they', Acts 15. 11.
February 11.	Acts 15. 12-29.
Jerusalem.  The Decision.
After Peter has reminded the people what happened in Caesarea, they are ready to listen to Barnabas and Paul. They are now able to tell the people what God had done among the Gentiles. Once again, this emphasises the wisdom of God. If Peter had not been able to give his testimony, the Jewish believers would not have received Paul and Barnabas in the same way. It is also notable that the order is reversed. Barnabas is named first because he was known to the saints.
Once Paul and Barnabas have given their report, James brings the time to a conclusion. He summarises what Peter has said. He uses his Hebrew name, Simeon, in order to appease those who might think that the Jewish background was being lost. This is another evidence of spiritual wisdom. James is avoiding unnecessary antagonism. He moves on from his summary to show that this is only what the prophets had foretold. He quotes from Amos chapter 9 verse 11 to show that God is only fulfilling what he had promised. Once again, there is a suggestion that Israel might still come into the good of the kingdom that God had promised. At this time, there is no indication of the extent of the new work that God would do among the Gentiles. This is only revealed after the Jews have continually rejected the gospel and God finally turns to the Gentiles.
As far as the Gentiles are concerned, James summarises the position by asking for four things which are of particular importance. The Gentiles must abstain from idolatry in any form. They must abstain from fornication. They must not eat either things that have been strangled or blood. The reason for this is that these are clear demands of God which go beyond simply ceremonial law. Idolatry is a clear denial of the uniqueness of God. Fornication is a denial of the purity of God. The demands regarding meat was established after the flood and therefore is not directly linked to ceremonial law. Any of these could bring valid objections from people who knew the demands of God. Matters such as circumcision are directly linked with the national identity of Israel.
Once the matter has been decided, the apostles and elders agree with the whole church to take two steps to confirm this. They will write to the Saints at Antioch but they will also send some of their own company to confirm what is in the letter. In this way the fellowship between the two companies is fully maintained. There can be no question about the validity of either form of witness. They have fulfilled the requirements of the law that there should be two witnesses. As they write, they show their clear recognition of how much Barnabas and Paul have suffered for the sake of Christ as well as emphasising their love for them. They confirm that Judas and Silas have been sent to tell the people the same message. The devil may have tried to bring a division between Jewish believers and Gentile believers but what he has succeeded in doing is ensuring that the unity is established. The clear lesson for us in this is that if we move in obedience to the word of God and in fellowship with one another, we will overthrow the works of the devil. Sadly, we are too often ready to overlook those things which divide. Sometimes this is because we would need to recognise failure on our own part. We will only be effective in our witness in the way that the Lord desires if we are truly ready to submit to Him in every detail.
Are we careful to avoid giving offence to any? 

Memory Verse 'Then all the multitude kept silence, and gave audience to Barnabas and Paul, declaring what miracles and wonders God had wrought among the Gentiles by them', Acts 15. 12
February 12.	Acts 15. 30-41.
The Return to Antioch.
Now that the matter has been decided, Paul and Barnabas return quickly to Antioch so that the saints there may be encouraged. They recognise the damage that will come to the testimony if such false doctrine is allowed to fester. They call together all the saints and pass on the letter for them. It is not clear whether Paul and Barnabas read the letter themselves or whether they allow someone else to read it. This would be something that may depend on the local circumstances. If Paul and Barnabas read, it may carry weight with certain people but the Judaisers might object that they were putting their own ideas. If someone else read the letter, it would then become simply a message from the saints in Jerusalem. If this situation were to arise today, we would need wisdom at the time to decide which was the best course of action.
Judas and Silas share with Paul and Barnabas in the work of exhortation. They are both prophets themselves so they remain at Antioch for a time. Once more, the principle of fellowship is seen. Brethren from different companies join together to promote the common good of all. Here is a positive indication of the esteem in which they are held for the sake of their work. The saints are happy to welcome them, but they also realise that there is a need to allow them to fulfil their work at home. The actions of Judas and Silas show that they have a genuine concern for their well-being. This is an important lesson for us to remember. There are many struggling assemblies who may be encouraged when visitors come to help. This is a good exercise for any of us if we are considering a holiday. Just by a visit, we can encourage believers who might be feeling discouraged by their circumstances.
After a time, the believers are happy for the two prophets to return to Jerusalem but Silas decides to stay. Paul and Barnabas continue in Antioch as well teaching and preaching with many others. It is good to note the growth in the company. On the first occasion that we read of Antioch, they were young believers who needed support so Barnabas was sent. On the next occasion, there were five who could take a lead when two of them, Barnabas and Saul, were separated for a wider ministry. The result of obedience is that now there are many others who are able to fulfil the work. As always, the saints will never lose out by obeying the desire of the Lord.
The circumstances mean that Paul and Barnabas are free to continue their work. Paul suggests that they should visit the brethren in every city where they preached at first. Barnabas wants to take John Mark with them but Paul is not happy. They cannot agree so Barnabas and Mark go to Cyprus while Paul takes Silas and goes through Syria and Cilicia. The wording that Luke uses may indicate that the saints shared Paul's concern. Luke does not record that they commend Barnabas and Mark. He only says that Paul and Silas are recommended to the grace of God.
In what ways do we encourage fellowship and unity amongst the saints?

Memory Verse 'Paul also and Barnabas continued in Antioch, teaching and preaching the word of the Lord, with many others also', Acts 15. 35
February 13.	Acts 16. 1-12.
The Call of Macedonia.
Paul and Silas come to Derbe and Lystra. When they are there, they find a disciple named Timothy. His mother was at Jewess who believed that his father was a Gentile. The fact that he is called a disciple possibly indicates the character of his life. He was not simply someone who believed but his whole life was transformed as a result of his faith. This is emphasised by the fact that the saints in Lystra and Iconium all spoke highly of him. Paul wants him to go with them as they take the gospel into other parts. He ensures that Timothy is circumcised before he joins them. We are told that this is because of the Jews. The reason here is that because Timothy has a Jewish mother, the Jews would have reason to complain that he is not circumcised. There is no inconsistency with the refusal of Paul to allow the Jews to force Titus to be circumcised. This is an example of the teaching that Paul gives later. He tells both the Romans and the Corinthians that we should not give offence to any, Rom. 14. 21;  1 Cor. 10. 32.
 Paul, Silas and Timothy travel throughout the regions of Phrygia and Galatia. They confirm what has been agreed by the elders and apostles in Jerusalem. They ensure that the saints are aware of what is expected in their testimony. There is a double effect of their ministry. Firstly, the churches are established in the faith. Next, every day there are more believers added to the companies. The order here is significant. Unless the believers are grounded in the truth, there will be no foundation on which to build. When there is a solid foundation, the Lord adds to the saints.
Once they have completed going through this region, they find the doors closed in three directions. The Holy Spirit will not allow them to go into Asia. They reach Mysia, but then the Spirit stops them from going into Bithynia. Finally they come to Troas. In the night, Paul sees a man from Macedonia who pleads for them to come into Macedonia and help. Paul understands that the Lord is now guiding them to bring the gospel into Europe for the first time. As we consider the way in which Paul and his companions were guided, there are some important lessons for us. We must never expect that the Lord will open a clear path for us all the time. He will often lead us one step at a time. By closing one door, He forces us to take another path. He may do this more than once before he positively leads us to the place where He wants us to be. In addition, Paul clearly understands that he is not expected to remain where he is. Once the work is complete in the first region, he looks to move to another region. The only question is, Which way does he go? The language that Luke uses shows us that he has joined with the company by this time. Rather than 'they', he now says 'we'.
The response of Paul when he receives direction from the Lord is immediate. He take steps to go into Macedonia at once. They take a straight course to Samothrace and from there they go quickly to Neapolis and then to Philippi. The straight course tells us that Paul would not allow any deviation. If the Lord has told him to go somewhere, he will go at once. Clearly, something about the man in the vision tells Paul that he should go to the city of Philippi, the chief city and also a Roman colony.
What testimony do we have in our neighbourhood?

Memory Verse 'And a vision appeared to Paul in the night; There stood a man of Macedonia, and prayed him, saying, Come over into Macedonia, and help us', Acts 16. 9
February 14.	Acts 16. 12-24.
The Preaching at Philippi.
Philippi offers a different situation to those which Paul has encountered before. Previously he has gone into the synagogue. It appears that there is no synagogue here so Paul and his companions find a place where people meet to pray. On the sabbath day, they go down to the side of the river and speak to the women who went there. It is likely that there were no men with an interest in the word of God, so the women meet to pray for the Lord to bring them help. One of these women is called Lydia. She sells purple, the colour of nobility, so we would assume that she is a wealthy woman. She comes from the city of Thyatira and worships God. As Paul speaks the Lord opens her heart so that she listens and takes note of what he says. Her response is to be baptised along with her household. Although she was not a believer initially, she still appears to show the wisdom of choosing companions who share her desire for the glory of God.
She shows evidence of her faith by pleading with Paul and his companions to remain in her house. Luke records that she constrained them. This may suggest that they were reluctant to accept her invitation. One reason for this would be that a company of men going to stay with a woman may give a false impression. 
We do not have any record of public preaching in Philippi. Luke records that they went to pray and a demon-possessed girl tells any who will listen that they are the servants of God and are showing the way of salvation. We may wonder at first why demons would bear this witness to the Lord. The answer is probably that the devil knows if he can claim a part in the witness, he will also be able to claim allegiance from those who listen. In particular, the girl and her masters stand to make great gains. Their prestige would increase if they are associated with the power of the gospel. Like Simon the sorcerer, they could also make financial gain from such an association. Paul recognises this and rebukes the spirit. He commands it to leave the girl. Immediately, the spirit has to obey.
The masters recognise that any hope they had of profit has gone. Their attitude changes at once. They were glad of Paul and Silas to bring money into their coffers but as soon as they lose their source of income, their joy turns to bitter hatred. They bring them to the rulers in the marketplace and accuse them of bringing trouble into the city. They emphasise that Paul and Silas are Jews. They play on national prejudice to suggest that they are undermining the Roman authority. They accuse them of teaching customs which are contrary to the Roman law. The multitude join with the masters and the magistrates do not even try to give a fair trial. They tear the clothes off Paul and Silas. They beat them with many stripes. The law set a limit of forty stripes. The Jews would typically give thirty-nine so that they did not exceed the law. The Romans had no such thought of mercy. Paul and Silas felt the full force of their anger. Finally, they are placed in prison and the jailer is given strict instructions to keep them safe. When he is given this charge, he forces them into the inner prison and ensures that they are placed with their feet in the stocks. To the natural mind, there is no possibility of escape. The jailer is content that he has fulfilled his commission.
How long are we prepared to wait for the Lord to move in our circumstances?

Memory Verse 'And on the sabbath we went out of the city by a river side, where prayer was wont to be made; and we sat down, and spake unto the women which resorted thither', Acts 16. 13
February 15	Acts 16. 25-40.
The Prison at Philippi.
The scene in prison is probably unique in the experience of the prisoners and jailer. Two men, beaten and unjustly imprisoned, spend their time in prayer and praise. Here is one of the clearest examples of a testimony that shines in adversity. Neither injustice nor pain could lessen their joy in the Lord. The prisoners hear the testimony as well. They must wonder what is happening. 
While this is happening, there is an earthquake. The foundation of the prison is shaken, all the doors are opened and every prisoner is freed from their chains. The jailer wakes up and sees what has happened. He immediately fears that his life because he anticipates that the prisoners would all have escaped. He learns that the power of God, which opens prison doors and chains, is equally able to keep prisoners within the prison. Paul stops him from killing himself and assures him that everybody is there in the prison. The effect of what has happened means that even the prisoners would not try to escape.
As the jailer takes all this in, he clearly recognises that there is a far greater power at work than he has ever seen before. He asks Paul and Silas what he must do to be saved. Here is the wonder of God at work. There has been no record of public preaching. A Roman jailer would be a hardened man. We see with joy that when God works, He can break the hardest heart without any public message.
Paul and Silas answer with the simple words that have been repeated often through the course of history, Believe on the Lord Jesus Christ and thou shalt be saved. They add that the same is true for everyone in the jailer's household. They then tell him the truth of God. While the words quoted explain the gospel, they are readily open to misinterpretation and also most would need an explanation as to who the Lord Jesus Christ is and why He can be trusted for salvation. At this time the whole household gathers to hear. The jailer realised that this message is so important that it could not be left until the morning. 
He washes the stripes and is baptised with all his household. Some people claim that this is a ground for infant baptism. The context would deny this. It is clear that Paul and Silas preached to everyone who was baptised. The ground on which they were baptised is that they, like the jailer, believed on the Lord Jesus Christ. We do not know any ages, but it is clear that everyone who was baptised was also old enough to hear and to believe.
When the day dawns, the magistrates send sergeants to release Paul and Silas. When the jailer tells them, Paul insists that this should be done publicly. The reason for this is that the testimony of the believers would be hindered by the public shaming of the preachers. The magistrates must now acknowledge publicly that they had stepped out of line. They had failed to uphold the rule of law. The apostles had done nothing to bring the condemnation which they had faced. The magistrates ask Paul and Silas to leave the city but before they do this they go back to the house of Lydia so that the saints know what has happened and are comforted and assured in their faith.
How do we react in adversity?

Memory Verse 'And they spake unto him the word of the Lord, and to all that were in his house', Acts 16. 32
February 16.	Acts 17. 1-9.
The Visit to Thessalonica.
Paul and Silas now come down to Thessalonica. Once again, Paul moves quickly to a centre of population. The Lord is leading him to establish testimonies in places where the Word would rapidly spread out into other parts. Because there is a synagogue of the Jews there, Paul goes into the synagogue and begins to reason with them. He is practising the principle that he teaches in Romans chapter 1 verse 16. The gospel was sent to the Jews first so the first place where Paul will preach is in the Jewish synagogue. Paul is also careful to preach in places where he knows the people will gather. He is not afraid to speak on behalf of His Lord even in places where he knows there is likely to be hostility. This is an example for us. Most will not have access to synagogues, but there are places where the people gather and we may have opportunity to speak in some of them.
Paul's method of preaching is notable. He reasons with the people out of the Scriptures. Firstly, this shows that he is building on the foundation of what they know. In addition, he is speaking in a way which allows them to raise questions. While we preach the truth of God with the authority of God to support us, we should always be ready to answer genuine questions. The only foundation that we have is the Scriptures. If we cannot show that what we say is in the word of God, we have no authority for preaching it to the people. For three weeks, Paul preaches in the synagogue. He shows that the Old Testament confirms what he is preaching. This is especially important for the Jews because they would know the Old Testament. These were given by God through Moses so the people have every right to challenge what is said if it is not consistent with what has been written before.
Paul's message is based around three simple facts. Firstly, the Old Testament shows that Christ must suffer. Secondly, it also shows that He must rise again from the dead. Finally, he proves that the man Jesus, whom he is preaching, is the only person who fulfils what the prophets have said. It is easy to see how important this would be for the Jews. It is a practice which we do well to follow so that those who believe understand the foundation on which the gospel is based. We need to avoid the danger of some Christians who think that the Old Testament is redundant.
The result of the preaching is that many believe. Some are both Jews, some are Gentiles who have started to follow the Jews' religion, others are chief women of the city. The word of God has touched every area of society. Those who do not believe oppose the word of God. The Word separates the hearers. We live in days where the preaching of the gospel does not often bring opposition in certain countries. We need to consider whether this is really because men have a more tolerant attitude. It is easily possible to preach a message that fails to reach the hearers and convict them even if the truth is presented. We need to search our hearts before the Lord so that we ensure we are presenting the word of God in His power.. 
Those who oppose bring Jason and some of the brethren to the judgement seat of men. They accuse them of breaking the Roman law, not the word of God. This, shows the true character of these men. They use the Roman courts for their own advantage.
Are we as ready to preach in the face of opposition as in the company of saints?

Memory Verse 'And Paul, as his manner was, went in unto them, and three sabbath days reasoned with them out of the scriptures', Acts 17. 2
February 17.	Acts 17. 10-21.
Berea and Athens.
The believers send away Paul and Silas at night to Berea. Once again, they go into the synagogue. They have been sent by the Lord to preach. They know that He wants the message to go to the Jews first. They go to the place where the Jews will meet. The Jews in Berea are prepared to listen and to test what Paul and Silas say against the word of God. Luke tells us that they receive the Word with all readiness of mind. They had a strong desire to hear what God said. They were not content simply to follow a routine. This is a good example for each of us. The Bible is the word of God. We readily profess this but if we genuinely believe it, we would want to hear what He is saying at all times. We need to challenge our own hearts as to whether we are really listening for the Lord whenever we open His Word. Although they receive the Word, they still put what the apostles say to the test of the Scripture. This is another example for us to follow. Any person who teaches the Scripture must be true to what it says. It does not matter who the preacher may be, if he cannot substantiate what he says from the Scripture, it does not have any authority. While we cannot support contention, we must always be open to genuine questions. We need to be wise in making the distinction. It is easy to dismiss a genuine question as contention. It is equally easy to be drawn into a pointless debate because someone is being contentious.
When the Bereans test what Paul and Silas said against the word of God, they find that their teaching is true to what God has said. The result is that many of them believe. In addition, many honourable women from the Gentiles believe as well as not a few men. There is an interesting difference between the response here and that in Thessalonica. It appears here that there are more Gentile women who believe than men. In Thessalonica, the language suggests that there were more men. As we put the two together, we learn that the gospel reaches all classes and that we can never tell what its effect will be on any particular class of person. It should encourage us to be faithful in the assurance that the Lord will work even if it is not how we might expect.
The Thessalonian Jews hear what is happening at Berea and come to stir up trouble. On this occasion, the believers send Paul away but Silas and Timothy remain. This is probably because Paul had been the main teacher so he would be the object of their attack. Paul went down to Athens and sends a message back with those who took him that Silas and Timothy should join him as soon as possible.
While Paul was in Athens, he saw the idolatry of the city and spoke against it. He went into the synagogue to reason with the Jews and proselytes. He went into the marketplace to reason with any who would listen there. As he spoke in the marketplace, some of the philosophers heard him. They did not understand what he was saying. Some thought it was meaningless nonsense, others were confused because he spoke of resurrection. This would be a new concept to their minds. The result is that they bring him to their council, the Areopagus, which met on Mars' Hill.
Are we careful to put every detail of life to the test of the Scriptures?

Memory Verse 'These were more noble than those in Thessalonica, in that they received the word with all readiness of mind, and searched the scriptures daily, whether those things were so.', Acts 17. 11
February 18.	Acts 17. 22-34.
Mars' Hill.
Paul now has the opportunity to speak to an elite group of intellectuals. The man who is able to reason with Jewish teachers proves that he is equally able to present the gospel to an elite group of philosophers in Athens.
He starts from their own profession. In the city he had found an altar which had been built for the unknown God. He uses this to highlight the truth that there is a God who is completely different to the idols that men worship. This is the God whom Paul preaches.
Paul starts his message from creation. He points out that the God whom he preaches is the God who made the world and everything in it. He is in absolute control of everything in heaven and earth. He is not a God who depends on men for anything. He does not expect men to build a temple for Him. This is a contrast with the understanding of the Greeks who believed that the gods lived on Mount Olympus. They had built temples and altars for their gods on that mount. He does not require men to do any form of ritual in order to worship Him. He did not only make the objects that are seen around, He made every living creature as well. These men were used to many idols who were worshipped as gods and who shared in the control of creation. Paul is clearly presenting the supremacy of God in contrast to these idols.
Paul now brings the character of God to a more personal level. He is the One who made all men from one blood. He established their place on the earth. He ordered them by their nations in the place that He chose. His desire in all this was that they would seek Him. When Paul writes to the Romans, he shows clearly that God has left testimony from men both in creation and in their conscience which is designed to draw men to Him. He makes clear that the evidence is so explicit that there is no excuse for any not to find God. The departure of man is wilful. They would rather believe the lie of the devil than the truth of God.
The final challenge is that because God made us, it is clear that He must be greater than men. Men such as these should readily acknowledge that any true God will not be something that men make by their own hands. God overlooks the past but now He issues a demand that every man in every place must repent. Paul has already established God's right to make this demand. He now states the reason. God has decreed that they face judgement. He will righteously judge the world by the same Man whom he has sent to be the Saviour. He has guaranteed this by raising Him from the dead. It is at this point that the council divides into three groups. Some mock, some procrastinate but in the goodness of God, thou are some who believe and join themselves to Paul. These are the three most common reactions to the gospel. Some will refuse to accept anything that is not tangible so they will mock. Some, perhaps most, will simply put off making a decision. The description of the final group is important. This is not simply a profession, these people realised that they had to change their association. They left the Areopagus to identify with the preacher of the gospel.
Are we careful to make clear the claims of God on men?

Memory Verse 'Because he hath appointed a day, in the which he will judge the world in righteousness by that man whom he hath ordained; whereof he hath given assurance unto all men, in that he hath raised him from the dead', Acts 17. 31
February 19.	Acts 18. 1-11.
Corinth.
Paul moves from Athens to Corinth. It appears that he did not even wait for Silas and Timothy to come. We are not told why he left as he did but it is clear that the Lord has a purpose for him in Corinth.
When he comes to Corinth, he finds a Jew called Aquila who had come from Italy with his wife, Priscilla. We can see the hand of the Lord in this. Claudius, the emperor, had commanded all Jews to leave Rome. The result is that Aquila is in Corinth when Paul comes. Because both Paul and Aquila are tent makers, Paul stays with Aquila and Priscilla and works to support himself. The wisdom of Paul's decision becomes evident when he is able to make the claim that he supported himself while in Corinth. He did not leave himself open to a charge of being answerable to any man.
As we might expect, Paul goes into the synagogue every sabbath and shows both the Jews and Gentiles who were there the truth of the gospel. The language at first suggests that Paul is content to discuss with the Jews. When Silas and Timothy come from Macedonia, Paul becomes more urgent in his preaching and clearly shows that Jesus was the Christ. The response now becomes more heated. 
The Jews oppose and blaspheme. They show a bitter enmity to the preaching of the gospel. It appears from the record here that there are very few Jews who believed. Paul sees clearly that there is nothing to gain by continuing to dispute with them. He follows the principle that the Lord taught. He shakes his clothing and warns them that they will be held responsible for their action. His language is almost identical to the language of the Jews when they demanded that the Lord be crucified, Mt. 27. 25. Paul may well have heard that cry on the feast day as would a number of the Corinthian Jews because all the males were expected to be at Jerusalem for the feast.
Faced with the opposition of the Jews, Paul goes into the house of a man named Justus which was near to the synagogue. The only Jews who are recorded as believing are the family of Crispus, the chief ruler of the synagogue. Luke does record however that many of the Corinthians believed and were baptised. Until this time, Paul has always preached to the Jews primarily. If Gentiles believed, it was because they heard when he preached to the Jews. He is now faced with a new situation. He has a good hearing for the gospel, but not from the Jews. The Lord speaks to Paul in the night and confirms that he should stay in the city. He promises that no one will hurt him but that many people will be saved. On this basis, He tells Paul not to be afraid but to speak boldly. This may appear an obvious step to us but, for Paul, it was a completely new departure. He would also be well aware that it would increase the enmity of the Jews.
The result of the promise is that Paul continues there for the next year and a half. He teaches the word of God among the Corinthians. This may indicate the need to lay a secure foundation because many had no knowledge of the word of God. It may also indicate that the emphasis of Paul in these months was to build up those who had believed.
Are we careful to seek the mind of the Lord in all details of life?

Memory Verse 'Then spake the Lord to Paul in the night by a vision, Be not afraid, but speak, and hold not thy peace.  For I am with thee, and no man shall set on thee to hurt thee:  for I have much people in this city', Acts 18.  9-10
February 20.	Acts 18. 12-21.
From Corinth to Ephesus.
The testimony grows in Corinth and the Jews can do nothing to stop it. When Gallio is made deputy, they try to seize the opportunity. They bring Paul to his judgement seat. They probably think that the new deputy will want to gain favour with the people. They assume that this may cloud his judgement. In addition, the Jews imply that the message which Paul is preaching goes against Rome. When they use the word, law, they do not define whether they mean the Roman law or the Jewish law. They probably hope that Gallio would assume that they mean the Roman law.
Gallio is no doubt about the true meaning of their charge. He dismisses the Jews before Paul has a chance to speak. He makes clear that he draws a distinction between the Jewish law and his authority as a Roman official. Once again the Lord uses the attack of the enemy to strengthen the testimony of the saints. It is now clear that the Jews will not receive any assistance from the Roman authority in their opposition to the gospel. As long as the saints do not flout the law of Rome, they are secure. The only time there may be an issue is if the Roman authority makes a demand which is contrary to the word of God. This certainly did happen later when Nero insisted that everyone should worship him as a god.
Sadly, some of the Greeks took matters into their own hands. They brought Sosthenes who was the chief ruler of the synagogue in place of Crispus who had believed the gospel. There is no excuse for such behaviour. It appears that these were not believers although they clearly had a respect for Paul and his companions. Gallio also shows his true character when he fails to take any action. He may have been justified in dismissing the Jews, but there is no justification for permitting an act of violence of this nature.
None of these actions make Paul leave the city. He has already been preaching for a year and a half, and Luke now records that he continues for a good while. Once again, we see that opposition to the gospel is not taken as any indication of the course of action that we should take.
Finally the time comes for Paul to leave. He travels through Cenchrea into Syria. Priscilla and Aquila travel with him. While in Cenchrea, he shaves his head because of a vow that he has taken. He comes to Ephesus where Priscilla and Aquila stay behind. Paul goes into the synagogue and starts to reason with the Jews. They want him to stay longer but he will not. He is determined to keep the feast in Jerusalem, but promises to return to them if God permits. Sadly, it appears that the vow which he has taken means that he is not at liberty to use the opportunity that presents itself here. If this is so, it stands as a warning of the danger that we may make vows or promises which can then be a hindrance in fulfilling the will of the Lord. We cannot make a dogmatic comment as we do not have all the details of what was happening. It is however notable that there is very little record of anything being accomplished before Paul returns to Ephesus.
Are we careful to avoid any compromise in our testimony for the Lord?

Memory Verse 'And he came to Ephesus, and left them there,  but he himself entered into the synagogue, and reasoned with the Jews', Acts 18. 19
February 21.	Acts 18. 22-28.
Apollos at Ephesus.
Paul goes from Ephesus to Caesarea. The record of his visit consists of a list of places that he visits. It is notable that there is no mention of the Jerusalem. This was the reason why he would not to remain in Ephesus yet the Lord sees fit to ignore this visit. As before, he goes to Antioch and spends time with the saints there. He then returns by Galatia and Phrygia. He follows an orderly course and strengthens all the disciples. It is good to note that there is no partiality with Paul. He could easily have found a reason why some of these saints might have been ignored. There were many demands on his time but nothing can be allowed to interfere with building up and encouraging the people of God.
While all this is happening, Apollos comes to Ephesus. He is eloquent and well taught in the Scriptures, but as yet he is not yet fully aware of the truth of the Gospel. He is someone who will become very useful in the work, but he needs help to fulfil his potential. He needs to be taught more fully the things which he has learned. In particular, he only knows about the baptism of John. He does not know about the baptism of believers in the Lord Jesus Christ.
Aquila and Priscilla hear Apollos speaking and recognise that he needs to be taught more fully. Here we see a work which can be done by any of the saints. It is a picture of the work that the elders should be undertaking. This is the significance of the instruction that elders should be apt to teach. It does not require the elder to be a public speaker.
It is important to recognise the example of Apollos. He is clearly happy to allow these saints to teach him. This should be true for all of us. Just because a person may not be fitted for public speaking, it does not mean that he cannot teach in a way that will benefit individuals or a wider company.
It is important to note that because teaching is involved, Aquila takes a lead. This is implied by the order of the names in these verses. On many occasions, Priscilla is named first. This reflects the importance of the woman when work is undertaken in the home. There is a perfect order in the ways of God and we will be most effective if we follow the pattern that He sets out.
Apollos leaves Ephesus to go to Achaia. It appear from what Paul writes to the Corinthians that he went to Corinth. The saints at Ephesus are happy to commend him so that he may enjoy fellowship and be a help to the saints. This is the only example of a letter of commendation in Acts, although the principle is seen in other places. The result is great help for the saints, who are able to receive, with confidence, their brother. The Corinthian saints appear to take more knowledge of the men than the message. Some prefer Paul while others prefer Apollos according to 1 Corinthians chapter 1. The desire of the Lord is that we should all benefit from the ministry of all His servants.
Is our home a sanctuary for the saints of God?

Memory Verse 'And he began to speak boldly in the synagogue.  whom when Aquila and Priscilla had heard, they took him unto them, and expounded unto him the way of God more perfectly', Acts 18. 26
February 22.	Acts 19. 1-12.
Early Days at Ephesus.
Paul and Apollos miss each other. While Apollos labours at Corinth, Paul returns to Ephesus by another route. He finds a number of disciples who have been baptised by John the Baptist. Paul asks the disciples if they have received the Holy Spirit since they believed. The fact that he asks this question is a clear indication that he anticipated they should have received Him. When they reply that they did not know that the Holy Spirit had come, Paul questions what they had heard. He learns that they have been baptised by John in anticipation of Christ coming. It may well be that these were Jews who went up to Jerusalem for a feast before Christ was manifest to the people. The distance involved in travelling may have prevented them from returning at a later time. Paul points out to them that John was anticipating the coming of Christ. He now tells them that the prophecy of John was fulfilled in Christ Jesus. As soon as they heard this they were baptised in the name of the Lord Jesus. After they are baptised, Paul lays his hands on them, the Holy Spirit: comes and they speak in tongues. By laying on hands, Paul confirms that the Christians who have believed in the Lord Jesus are entirely at one with these disciples who had only known the baptism of John. The fact that they spoke with tongues is a confirmation for them that they have the Holy Spirit in the same way as every other believer. This is an unusual situation because most people who heard the preaching of John would have also heard of Christ. The reason why they had not received the Holy Spirit is because they have never believed in the Lord Jesus Christ. 
For the next three months, Paul goes into the synagogue boldly. He reasons with the Jews and convinces them of the truth regarding the kingdom of God. Although we are not told in this instance, it is clear from other passages that this was based on the truth of the Old Testament. At the end of the three months, some who did not believe hardened themselves against the gospel and try to undermine the work of Paul. Rather than to continue in contention, Paul left the synagogue and went into a school of a man named Tyrannus. The believers also separated with Paul. This is the first occasion when we read of a clear separation. In Corinth, Paul had moved away from the synagogue but we do not read of him calling on believers to separate. The circumstances here mean that the synagogue was no place for a true believer.
For the next two years Paul continues in the school of Tyrannus and, as a result, the word of God goes out across all of Asia. This shows the way in which God was moving with Paul. By taken the gospel to a centre such as Ephesus, the message will reach parts where the original preacher may never travel. It is clear from Colossians chapter 1 that Epaphras did a good work in Colosse, Laodicea and Neapolis. He is probably one of the converts from this time. It reminds us that the Lord is not limited to men who move in a more public capacity. We can all be engaged in the work of the Lord, especially in spreading the gospel. The Lord gives a further confirmation of the power of the message when He allows people to be healed by taking handkerchiefs or aprons from Paul. Even evil spirits could not refuse the power of God by this means.
Are we living in the fulness of all that we have received in Christ Jesus?

Memory Verse 'Then said Paul, John verily baptized with the baptism of repentance, saying unto the people, that they should believe on him which should come after him, that is, on Christ Jesus', Acts 19. 4
February 23.	Acts 19. 13-22.
The Power of the Lord.
Some Jews try to imitate what Paul has done. They are exorcists but they use the name of the Lord Jesus to accomplish their work. They fail to understand exactly what they are doing. The name of the Lord has power over evil spirits. They also had a reputation for a similar power. The mistake that they make is that they think the Lord Jesus can be equated to one of the spirits that would normally help them. The result is remarkable. The evil spirit acknowledges Jesus and he acknowledges Paul. He openly denies that these men have any relationship with either. There are seven men, the sons of a Jew named Sceva, but the man in whom the evil spirit is overcomes them and leaves them naked and wounded.
There is a warning for us in these details. It is clear that under certain circumstances the Lord may permit evil spirits to imitate what He can accomplish. They have the power but the Lord has the power to restrain them. We need to be careful not to be deceived simply because of a manifestation of power. We must test everything against the word of God alone
Once again, the Lord glorifies His name by the efforts of men to imitate. All of the Jews and Greeks in Ephesus heard what had happened. As a result they understood that you could not take the name of the Lord lightly on your lips. Luke is very careful to make the distinction between men who feared the name of the Lord and those who were truly saved. There are people who have a fear of God and may even confess that Jesus is the Son of God, but they have not accepted the authority of God in their lives.
Luke records that many who believed came and confessed their deeds. This suggests that there are true believers who had failed to appreciate the true nature of their past actions. Jews would understand clearly from the the law of God that such practices were contrary to the mind of God. The Gentiles would not understand this in the same way. We also need to realise today that there are practices which have the same origin and we need to avoid them. Examples of this would be anything associated with astrology.
Those who had been engaged in these practices showed their faith by bringing their books and burning them publicly. They wanted everybody to understand that their past life was under the control of demons and they now had a new life under the control of the Lord Jesus. The effect of the word of God is manifest in that the cost of books which were burned on that occasion amounted to the equivalent of millions of pounds in today's money. It is little wonder that Luke can add that the word of God through mightily and prevailed.
Paul now realises that the time has come for him to move on from Ephesus. His intention is to go through Macedonia and Achaia way to Jerusalem. Beyond that, he has a desire to see Rome. The language suggests that his journey to Jerusalem was mapped out by the Spirit whereas the desire to go to Rome was not clearly defined.
Do our lives demonstrate reality or simply profession?

Memory Verse 'Many of them also which used curious arts brought their books together, and burned them before all men.  and they counted the price of them, and found it fifty thousand pieces of silver', Acts 19. 19
February 24.	Acts 19. 22-41
The Uproar at Ephesus.
Paul sent Timothy and Erastus while he still remained for a time at Ephesus. At this time, some trouble arose. Demetrius, who made shrines to the goddess Diana, saw that his profits would fall as a result of those who believed. He called together the other workmen who were engaged in making shrines. He outlines that the effect of the gospel is that people are turning away from Diana not only in Ephesus itself but in all of Asia. As so often happens with men, he raises a double argument. As far as the craftsmen were concerned, he urges them to appreciate that they are likely to lose their wealth. He then adds the fear that the goddess Diana would become despised. This is an argument which would quickly gain support among all the people other than believers because it is the basis on which Ephesus was known throughout the world. It is a reflection of the character of men that the appeal of Demetrius is based on the gain that the people might receive. The craftsman had become wealthy because of the idolatry of the city. They clearly stood to lose financially in a very significant way. As far as the rest of the people were concerned, they would lose the honour of coming from the place where there was a temple to Diana. This may not appear very great but it is easy to see how men like to be associated with some form of honour at least in their own eyes. The Gospel, while offering greater gain than the world can ever offer, only does so at the expense of the greatest loss that could ever be imagined. To accept the Gospel is to confess that we are only capable of outward show and imitation and we never will accomplish any true good. 
The result of his plea is that the people were quickly roused. They were angry at the thought that the goddess Diana might become belittled. It is sad to see once again that the gospel has divided the people. Many who believed are ready to associate with the Christians at great expense to themselves. Those who do not believe are not prepared to acknowledge that they have seen a true work of God in the city. They cannot lay hands on Paul but they do take Gaius and Aristarchus. These were companions of Paul and the Ephesians bring them into the amphitheatre. There is complete confusion. They are united in their cry, Great is Diana of the Ephesians, but no one has a consistent explanation for what is happening. This is typical of the way in which the devil works. He will raise opposition to God based on individual biases. There may be a united cry from the people but their reasons for the cry are vastly different. The devil has no concern as long as the work of God is opposed. He is a liar from the beginning, Jn. 8. 44, so this should not surprise us 
The cry continues for about two hours until the town clerk calls the people to order. He points out that they have the evidence of something that appears supernatural to support their claims for Diana. As far as the Christians are concerned, they have done nothing to bring judgement on themselves from the local authorities. If there is any complaint which would stand the test of law, they are at liberty to bring the accusation. If they wish to raise an amendment, that would require a council decision. All that they would accomplish by actions such as occurred that day is to bring shame on their cause. After he had set out the options, the town clerk dismisses the people.
What is our motivation in the things that we do?

Memory Verse 'And certain of the chief of Asia, which were his friends, sent unto him, desiring him that he would not adventure himself into the theatre', Acts 19. 31
February 25.	Acts 20. 1-12.
Breaking Bread at Troas.
Paul is careful to ensure that the believers at Ephesus appreciate his care for them. After the uproar, he calls them and embraces them before he goes into Macedonia. It is important to realise that younger believers might be discouraged if they thought an older believer did not have time for them. Although there would be every reason for Paul to leave quickly, he ensures they know that they are in his thoughts.
After going through Macedonia Paul comes into Greece and stays there for three months. The Jews plot against him. They have learned about his intention to sail into Syria but because of the danger he returns through Macedonia and then into Asia. While some would criticise Paul for going to Jerusalem and exposing himself to danger, this ignores the fact that he was in danger in every place. He will tell the elders from Ephesus this just a little later. 
Luke records the names of seven men who accompany Paul. We often think of a single missionary or possibly two, such as Paul and Silas. The list here teaches us that Paul's company consisted of at least nine and probably ten men. The fact that Luke uses the pronoun, we, shows that he was amongst the company. In addition, Silas is not named but he had been with Paul previously.
The seven whom Luke lists travel ahead as far as Troas. Paul, Luke and anyone else who may have been with them remained at Philippi until after the feast of unleavened bread. They came to Troas five days later and remained there for the next seven days.
The last of the seven days was the first day of the week. On that day the disciples met together to break bread. Paul preached to them even though he intended to depart on the next day. He continued speaking until midnight. The circumstances in which the believers met meant that it would be difficult to remain alert. A large number of people gathered in a room with many lights would starve the room of oxygen so it is understandable that people might become drowsy. The fact that Paul continued preaching would be an evidence of their desire to hear the word of God. There was a young man who sat in a window. His name was Eutychus. He sank into sleep and fell out of the window. He had fallen from the third story and was taken up for dead. Paul goes down and embraces him and reassures the believers that his life is in him.
Paul comes up again after this, breaks bread, eats and continues talking with the believers until the morning when it is time for him to depart. Once again, we see his concern for the saints. He has waited for seven days in order to see them. Now he continues speaking with them until the last possible moment. By the time Paul leaves, Eutychus is clearly alive and the saints are comforted. There is a double significance in this. The saints would clearly be comforted by the fact that Eutychus is alive. They would also be comforted by the words of Paul and his evident concern for them. The description suggests that the restoration of Eutychus may have been natural rather than a miracle. The miracle in that case would be in the fact that he was uninjured in his fall.
How great is our desire to meet with the Lord's people?

Memory Verse 'And upon the first day of the week, when the disciples came together to break bread, Paul preached unto them, ready to depart on the morrow; and continued his speech until midnight', Acts 20. 7 
February 26.	Acts 20. 13-24.
Miletus.  Paul's Testimony.
As the company leave Troas, most go by ship and sail into Assos. Paul travels by foot and meets the company at Assos. From there they come to Mytilene and the next day to Chios and another day later at Samos. They stay at Trogyllium before coming to Miletus the next day. Paul did not want to remain in Asia so he sailed past Ephesus because he wanted to be in Jerusalem for the day of Pentecost. As we look at the circumstances that followed, we might question his decision. We could easily argue that if he had not gone to Jerusalem and certainly if he had not gone in such haste, he may never have been arrested as he was. We need to weigh against this the fact that much of Paul's writing was done in the time of his imprisonment. He also received a secure passage to Rome and an opening into Caesar's household. We cannot make a hasty judgement because the Lord clearly used his imprisonment to bring glory to his name and edification to the saints.
Paul sends for the elders from Ephesus so that he can speak to them and encourage them. For most, this will be the last time that they see the apostle. He wants to ensure that they are not discouraged by the things that will happen. He reminds them of the way in which he served in Ephesus. The first characteristic is that he was consistent. He started on the first day that he was among them and he did not change at any time during his visit. It would be easy to be distracted or discouraged by changing circumstances, but this was not the case with Paul He did not change his behaviour in the light of differing circumstances. The second characteristic was complete humility of mind. He never set himself up or desired that he should be set up as a person of importance. The only Person who is worthy to be set above others is our Lord Jesus Christ. The third characteristic is many tears. This emphasises the earnestness of Paul and his sympathy with the saints. He felt the difficulties which the believers would face as well as distress at the opposition of men. The fourth characteristic is temptations. These are an integral part of Christian service, all who want to live a godly life will suffer persecution. The fifth characteristic is completeness. He did not keep anything back that might have profited the saints but rather he took every opportunity in public and in the home to present the truth. He freely spoke to Jews or Gentiles and emphasised the need for repentance and faith.
Paul now moves on to tell these elders that this work is coming to an end. He is going to Jerusalem now and the Holy Spirit has given a consistent testimony that he will be imprisoned and will suffer persecution. The way in which Paul describes this suggests that this was something from which he could not escape. It is not because he is going to Jerusalem that he will suffer. If it were, we have to believe that he may have changed his course. As it is, he is going forward in the assurance that he is on our path which will allow him to finish his course with joy. He also knows that this is the fulfilment of the service which the Lord Jesus gave him to undertake. It should be no surprise that the testimony to a Saviour who suffered as Christ suffered ends with the servant suffering in the same way as his Lord.
Are we prepared to learn fellowship in the sufferings of Christ?

Memory Verse 'But none of these things move me, neither count I my life dear unto myself, so that I might finish my course with joy, and the ministry, which I have received of the Lord Jesus, to testify the gospel of the grace of God', Acts 20. 24
February 27.	Acts 20. 25-38.
Miletus.  Paul's Charge.
Paul now tells the elders that he knows he will not see them any more. He recognises that his work of travelling to preach is coming to an end. As he has told them, this is because the Holy Spirit has told him that wherever he goes, he faces being imprisoned for the name of Christ.
He follows the example of Samuel at the end of his ministry. He leads on record that he is free from any accusation of failure towards any man. He has absolute confidence that there is no one who could lay an accusation at his door that they might have been saved if only Paul had acted in a different way. This is a challenge to reach of our hearts. As we review our lives, we do well to question how far we could make such a statement. Most can look at times when they have not spoken as an opportunity arose. There are times when we have gone our own way and we may have missed opportunities because we were in the wrong place. There are times when we may have spoken out of turn and discourage some from listening to the truth of God. These are just some of the ways in which we could fail to fulfil what Paul says here. Paul adds that he has been careful to teach all the counsel of God. We can easily become guilty of highlighting certain passages which we favour at the expense of others. We need to be balanced in what we teach so that those who listen have a secure foundation which is based on an appreciation of all that the Scripture teaches. Sadly, much of the failure and division among believers has arisen because of emphasising certain truths to neglect of others. This is something to avoid if we are to glorify our Lord.
Paul now moves on to remind these men that they must fulfil the same work. He starts by telling them that they need to watch their own conduct. We are all prone to failure at any time. Those who take a lead must set an example which involves careful self-examination to ensure that we are faithful to what the Lord asks of us. The second aspect is that they must watch all the saints in the company over which the Holy Spirit has set them. Some of the saints may be easier to handle than others. This is no excuse for failure to show the same care to all. A vital part of that care is that the saints must be fed. The elders are responsible for ensuring that all the saints are taught fully. This does not mean that they have to do the teaching themselves. There may be other teachers who can fulfil the work but the elders are responsible for ensuring that the teaching is complete and balanced. The background to this is the price that was paid for the saints. It is the blood of the One who is precious to God, given under the direction of God, that has purchased us. We could not begin to conceive the greatness of such a price. Against this background, the responsibility is immense. Paul adds that some will try to infiltrate the company to tear apart the flock and even some of the elders themselves will try to draw away disciples after their own selves. Paul set an example by warning night and day for the space of three years with tears. He now leaves them in the hand of God in the assurance that it is only God and His Word that will preserve the saints. He has been an example of working for himself so that no one had to support him.
After his warning he prays with them all and they all went with him. The greatest reason for sorrow is that they will not see him again. This shows their love for Paul.
Are we careful to do all that the Lord asks of us?

Memory Verse 'For I have not shunned to declare unto you all the counsel of God', Acts 20. 27
February 28.	Acts 21. 1-9.
The Journey to Caesarea.
Luke now records the journey from Miletus to Tyre. From what Luke records, it appears to be a most straightforward journey. There is no record of any delay until the ship has to unload. While the ship is unloading they remain in Tyre the seven days. At that time they find some disciples who say to Paul that he should not go up to Jerusalem. At an initial reading, it may appear that the Holy Spirit has given a direct prohibition. The words that Luke uses may be chosen to indicate that the disciples were putting their own interpretation on what the Holy Spirit had set. It is clear that they understood the dangers that Paul would face in Jerusalem. They possibly appreciated that he would be imprisoned by the Jews. In of this, it is likely that they tried to dissuade him because they thought that he would accomplish more by being at liberty. It is always difficult know the mind of the Lord in every circumstance. It is easy for us to allow our personal preferences to guide our thinking. Even with the value of hindsight, there will always be dispute about who is right in this situation. It is likely that the silence of Scripture is intended to emphasise that there is no clear-cut answer to such questions that will apply in every circumstance. We can understand why the believers from Tyre raised their objection. The historical narrative in the remainder of these chapters might support that objection. As we look at the wider implications, we can understand that the Lord certainly used the circumstances for His glory. It is likely that much of the truth contained in epistles such as the one to the Ephesians was only revealed to Paul during his time of imprisonment. This, of itself, would be a good reason for setting him aside from his public ministry. The simple fact of the number of epistles that were written from the prison cell would again indicate that the Lord was using Paul's imprisonment to ensure that a secure foundation was laid for later generations. Another result of Paul's imprisonment is that he had access to Caesar's household, Phil. 4. 22, as well as the opportunity to speak to governors such as Felix and Festus, King Agrippa and the Emperor Nero. Clearly the Lord used Paul at this time. It is not for us to judge the actions of another person unless they deny the word of God.
It is notable that despite what they said to Paul that, at the end of seven days, they all came down with their wives and children to send them on their journey. At the shore, they kneel together with Paul's company and prayed. Once they had finished, Paul and his company boarded the ship while the believers from Tyre returned home. This is a good example for us to follow. There are sure to be times when someone takes a course of action which we may question. Unless this is a clear rebellion against the word of God, we need to appreciate that they answer to the Lord for their decision and respect it. The Scripture details a few situations where we may not be at liberty to have fellowship with others. The list is very limited. In other circumstances, we should maintain our fellowship even when we question the choice that a person makes. This is not an excuse for us to go against our own conscience. It is showing respect for the conscience of another believer.
After remaining with the brethren in Ptolemais for a day, they come to Caesarea and stay in the house of Philip the evangelist.
How well are we received among the saints of God?

Memory Verse 'And when we had accomplished those days, we departed and went our way; and they all brought us on our way, with wives and children, till we were out of the city.  and we kneeled down on the shore, and prayed', Acts 21. 5
February 29.	Acts 21. 10-25.
The Journey to Jerusalem.
We are not told many details of Paul's stay in Caesarea. Luke tells us it was many days and that the prophet named Agabus came from Judaea. He clearly warns Paul and the company that was with him of exactly what the Jews would do with Paul. He would be bound and delivered into the hands of the Gentiles. As they hear this prophecy, Paul's companions and the believers from Caesarea join to plead with him not to go. It is very likely that this is a repetition of what happened at Tyre. It is very significant that there is no instruction given to Paul in the prophecy as to what he should do. It is likely that the Lord is preparing the saints for what is going to happen. By the time Paul is arrested, no one in his company will be surprised. Paul rebukes those who plead with him because they are making his pathway harder. We need to be very careful about giving advice or trying to redirect other believers. It is easy for us to make a difficult pathway far harder for those who are called to take that path. Paul is well aware of the consequences. The pleas are for the safety of Paul. There is nothing to suggest in what the people say to suggest that he is rebelling against the will of the Lord. There are certainly times when we have to follow a pathway that we know is right even when others are all convinced that it is wrong. We are not given any direct confirmation or otherwise of the action that Paul takes. 
At the end of this time, the company sets out to go up to Jerusalem and the brethren are glad to receive them. On the day after their arrival, Paul and his companions meet with James and all the elders in Jerusalem. There is wisdom in this course of action because a company like Paul's will have a very definite impact on the testimony of the believers in that place. For this reason, Paul is ready to show that he is in fellowship with the believers and that he is willing to submit to their advice. It emphasises for us that even in apostolic days, no one man could claim absolute authority over the elders of a local company. There were times when Paul might have to claim apostolic authority but this is a time when he is able to concede to the advice of those who understood the local situation.
Paul tells the saints in detail what God has done among the Gentiles. They are glad to hear and glorify the Lord as a result of what they hear. They go on to point out a danger that could arise in their own testimony. There are Jews who have brought a false testimony against Paul. They claim that he has taught Jews to rebel against the law of Moses. It is clear from what he writes in passages such as Romans chapter 14 that this is not true. It is also clear because he arranged for Timothy to be circumcised before he joined the company of preachers. James and the elders suggest that Paul could now reaffirm his position clearly by joining with four men who are under a vow and showing that he has prepared to fulfil the law of God. Paul's actions here are entirely in agreement with what he asks of other believers when he warns them not to give offence to any. The elders are very clear that this is not placing any demand on the Gentiles, it is only proving that the Jewish Christians would not offend their fellow Jews by deliberately flouting the law of God. It is a good example for us to follow as a general principle. It is easy to lose the ear of our hearers by a thoughtless or unnecessary action.
How much are we prepared to suffer for the sake of our Lord Jesus Christ?

Memory Verse 'Then Paul answered, What mean ye to weep and to break mine heart? for I am ready not to be bound only, but also to die at Jerusalem for the name of the Lord Jesus', Acts 21. 13

March 1.	Acts 21. 26-40.
The Arrest of Paul.
The next day, Paul goes with the men into the temple to show that he has taken the vow. From that time, they have to wait another seven days until they can bring the final offering to complete the vow. The time is almost complete when some of the Jews from Asia see Paul in the temple. They had seen him in the city with Trophimus, a believer from Ephesus. The Jews assumed that Paul had brought him into the temple. When they see Paul, they take him and cry out that he is teaching against the people, the law, the temple and that he had brought Greeks into the temple. As soon as they heard this, the whole city joined to take Paul out of the temple and shut the door. Sadly, it shows the folly of assumptions. There was no foundation to the accusation that they brought but the anger of the Jews was so great that they gave no opportunity for explanation.
It is interesting to see how the treatment of Paul here imitates the way in which the people treated Stephen. At that time Paul, or Saul as he was then known, was a leader of those who opposed the Christians. Now he is suffering in the same way that Stephen suffered at his hands. It shows us the principle that we will reap what we sow.
The chief captain of the Romans hears that Jerusalem is in uproar. He comes with soldiers and centurions to see what is happening. It is likely that he would have ignored a dispute. It is possible that a few of the Jews could have taken Paul quietly and arranged for him to be stoned. The hand of the Lord is seen in that the uproar attracted the attention of Rome so Paul is delivered out of the hands of the Jews. As we have seen so often, the fierceness of the Jews' enmity is the reason why their plan fails.
When the Jews see the Roman soldiers, they stop beating Paul. The chief captain takes him and commands that he is bound securely. He clearly assumes that there must have been good reason for such a fierce response. He asks the people who Paul is and what he has done. It immediately becomes evident that the people in general do not know what is happening. There is confusion so the captain determines to question Paul directly. He commands his men to carry Paul into the castle. This may be an indication of how the Jews had treated Paul already. It is possible that he may have been unable to walk because of the beating. It may be evidence of the intensity of the Jews' hatred in that the captain was frightened that if he allowed Paul to walk, he may be unable to restrain the Jews.
The soldiers carry Paul up the stairs while the multitude continue to cry for his blood. As they take Paul into the castle, he asks the captain if he can speak with him. It is only at this point that the captain realises that Paul speaks Greek. He had assumed that he was an Egyptian who had led an army of four thousand murderers into the wilderness. Paul answers that he is a Jew from the city of Tarsus in Cilicia. He asks to be allowed to speak to the people. It is probable that Paul is still hoping that the people will listen to reason. Just as the town clerk in Ephesus had to silence the crowd by warning them that their conduct would drink shame on the city, so now the honour of the Lord is threatened by the conduct of the Jews. It is sad to reflect on how many occasions something that starts from a simple misunderstanding can result in serious shame to the testimony of the Lord. The people stop to listen to Paul when they hear him use their own dialect.
Do we live in such a way as to be free from any accusation that men may make?

Memory Verse '(For they had seen before with him in the city Trophimus an Ephesian, whom they supposed that Paul had brought into the temple', Acts 21. 29
March 2.	Acts 22. 1-20.
The Defence of Paul.
As Paul starts his defence, he uses the Hebrew dialect. The Jews in Jerusalem would immediately recognise that this was a man who had learned in their company. The result is that they keep silence and listen. There is a picture for us here of the principle that people will listen more readily if we speak in a way to which they can relate. It is easy to use language which we understand but is not readily understood by the hearers. We need to avoid this.
Paul outlines his life history. He starts from his birth in Tarsus but quickly adds that he learned from Gamaliel in Jerusalem. He was taught the law of the fathers by one of the most respected teachers of the day. He confirmed his allegiance by persecuting Christians to death or into prison. He made no distinction between men and women. The high priest and elders of Jerusalem know that he took letters to Damascus to bring the Christians from there for punishment in Jerusalem.
It was while he was travelling to Damascus that's a great change took place. At the middle of the day, he saw a great light from heaven and heard the voice of God asking, 'Saul, Saul, why persecutest thou me?' When he asks who is speaking, the voice says that he is Jesus of Nazareth and that he is persecuting Him. At this point, he has no alternative but to listen to the word of God. He asks what he must do and the Lord tells him to go to Damascus where he will be told the answer. The Jews would understand that when Paul speaks about the Lord he is using their common expression for Jehovah. It is implicit in this statement that Jesus of Nazareth is Jehovah.
The only difference between them is a result of this vision of the Lord. It appears that the people recognise the force of this revelation. They do not object while he is telling them these details. He goes on to explain how Ananias came in to him and restored his sight. He emphasises that Ananias was devout, obedient to the law and respected by all the Jews in Damascus. There is no reason for the Jews to show hatred in such circumstances.
Ananias tells Saul that God has chosen him to know His will, to see the face of Christ and to hear His voice. This clearly marks Paul out as an apostle. He may not have followed Christ in the flesh, but he receives a comparable commission in these words. The calling of Paul is to witness to all men those things that he has seen and heard. In these words, there is a summary of the work of every believer. Paul may have had special revelation. We have the complete revelation of God in Christ contained in the Scriptures. The Holy Spirit will give us a sight of Christ from His word. He will also take up what is written and bring it to our hearts as the voice of God for us. We are then responsible to heed what He reveals and to live and to speak in a way that shows its truth to others. Paul is baptised to confirm his obedience to the word of God. He comes to Jerusalem and when the Jews want to kill him God speaks to him again and tells him that he is to go and bear witness to the Gentiles. Paul pleads that the Jews know him but the Lord knows their heart and reiterates the need for Paul to flee.
How careful are we to test our plans in the Light of the Presence of God?

Memory Verse 'And I said, What shall I do, Lord? And the Lord said unto me, Arise, and go into Damascus; and there it shall be told thee of all things which are appointed for thee to do', Acts 22. 10
March 3.	Acts 22. 21-30.
The Uproar of the People.
These verses tell us how the Jews attitude quickly changes as soon as they hear the word, Gentiles. It is sad to consider that the nation who were supposed to be a witness throughout the world to the name of God, want to refuse the Gentiles opportunity to hear. As soon as Paul mentions that God told him to go to the Gentiles, they cry out that he is not fit to live. The Jews claimed a great privilege but they fail to realise that their traditions meant that they lost far more than they even thought they had. Sadly, we can see the same principle working in the opposite direction today. If the Jews refused to believe the Gentiles could be blessed by God, there are many who profess the name of Christ today who will reject the Jews because of their part in the crucifixion. Such an attitude will only bring the judgement of God on those who teach it. We need to be careful not to limit the word of God to a select company. It is easily possible that we may neglect certain areas of society because we assume that they are not fit to be saved. The glorious assurance that the word of God gives is that Christ can save all who come to Him from any background. Paul tells us that the gospel of Christ is the power of God unto salvation to everyone who believes, Rom. 1. 16. The traditions that characterised the Jews in the days of our Lord and Paul are clearly reflected in those who profess the name of Christ today. The Lord spoke of the leaven of the Pharisees, of the Sadducees and of the Herodians. The Pharisees were guilty of a religious ritual which they set above the word of God. They insisted on outward actions but left the heart untouched. It is easy to see how this can be true in our lives. The Sadducees based their beliefs on human reason. If they could not understand, they did not believe. This may not be as easy to recognise but there are occasions when certain truths of Scripture are called into question because they cannot be explained in terms that we understand today. The Herodians were a group who used political means to achieve their designs. This is seen today in those who engage in political activity in an effort to achieve spiritual ends. The only safe course of action is a path of complete obedience to the word of God, believing what He has said and leaving the issues with Him.
This is clearly something that the chief captain cannot understand. He commands the soldiers to bring Paul into the castle and to scourge him in order to determine what is really happening. If the Jews made the assumption that Paul went into the temple with Trophimus, the chief captain assumes that there must be some foundation for serious charges. Paul asks the centurion if it is normal to scourge a Roman citizen when he is uncondemned. Immediately the centurion tells the captain to be careful. The captain asks Paul if he really is a Roman citizen. Paul replies that he was born a Roman citizen. He did not have to pay a price for this freedom. The captain is now afraid because his conduct could easily be reprimanded.
The next effort to understand the charges involves the Jewish council. The captain demands that they should come. He brings Paul down to stand before them in an effort to resolve his concern. Paul is still under the authority of Rome and the captain knows that if anything happens to him now, he will be held answerable.
Are we careful to put all our thoughts and actions to the test of the Word of God?

Memory Verse 'And he said unto me, Depart.  for I will send thee far hence unto the Gentiles', Acts 22. 21.
March 4.	Acts 23. 1-10.
Paul before the Council.
Paul is brought in front of the council, he looks at them boldly and states that he has lived in good conscience before God up to that day. He has nothing to fear from these men if they are fair in their assessment. He knows what they expect and he knows what the Lord expects from him. In both cases, there is nothing that can be laid to his charge.
Ananias immediately shows his true character by commanding those who are near Paul to strike him on the mouth. There is no question of a fair hearing. Ananias is not interested in learning what Paul as to say for himself. He has already decided that Paul is guilty. There is an echo here of the circumstances when the Lord said to the Jews, 'Which of you convinceth me of sin', John 8. 46. 
Paul response to this by invoking a curse on Ananias. His language is not what we would expect from Paul. It is not language that a believer should use at any time. It is possible that Paul allowed himself to think that he could answer the Jews in his own strength. It may be simply a reaction to the pressure of the circumstances. Whatever the reason, the Scripture is very clear that we should not invoke such a curse. It is equally unacceptable to speak to a person in authority in the way that Paul speaks here. He may try to excuse himself but he would be the first to recognise that he has gone against his own teaching. His statement of itself is certainly valid. Ananias has stepped out of line as far as the law of God is concerned but this does not excuse inappropriate behaviour.
Those who are looking on immediately accuse Paul of reviling God's high priest. Sadly, Paul has now left himself open to accusation although it is certainly not a charge that Rome would recognise.
Paul says that he did not recognise the high priest. This may be true in that he may not recognise Ananias although he would probably have known him from earlier days. It is possible that even if he recognised Ananias, he did not know that he was the high priest. Paul admits his error and accepts the authority of the high priest as a ruler of the people. This is a good example for us of how we should conduct ourselves.
Paul now clearly acts in his own wisdom. Rather than waiting for the Lord to give help, he recognises the division in the council between the Pharisees and Sadducees. He claims his upbringing as a Pharisee and the key truth of the gospel, resurrection, as the reason for his presence there. Both of these statements are true to an extent. He is certainly a Pharisee, whose parents were Pharisees before him. The resurrection is certainly the central truth of the gospel as it is preached throughout the book of Acts. The issue is that it is not the primary reason why he is standing before the council and his presence is not because he preaches what the Pharisees preach.
Paul's action is effective in that the council fight with each other and the captain has to send his soldiers to rescue Paul from them. Paul will confess later that this is the only occasion where he believes a charge could be brought against him. It is easy for us to follow a similar course of action but we should take care to avoid contention if at all possible.
Are we careful to act in a way that avoids strife at all times?

Memory Verse 'And Paul, earnestly beholding the council, said, Men and brethren, I have lived in all good conscience before God until this day', Acts 23. 1
March 5.	Acts 23. 11-22.
Paul's Protection.
Paul is taken back to his prison in the castle. He may begin to wonder if and how he will ever get to Rome. He will clearly review what happened in the council. It is likely that he would immediately recognise his folly that he later confesses. In the following night, the Lord stands by him and reassures him. He gives the promise that Paul will testify in Rome in the same way as he has already borne witness in Jerusalem. It is good to see that the Lord understands his circumstances. It is easy to criticise. In a similar situation, we might well suggest that he has brought things on himself. We should be grateful that our Lord does not treat us in this way. There are many instances when we have been guilty of far greater failure but the Lord still takes us up in the future. He is not looking for perfection. He is looking for a heart that is right and a willingness to confess our failures.
On the next day, more than forty Jews conspire to kill Paul. They take a vow that they will not eat or drink until they have killed Paul. Just as with our Lord, we see two statements that are in direct conflict. The Jews are determined to kill Paul. The Lord has promised to protect him. The vow that the Jews have taken cannot stand because it is in conflict with the promise of the Lord. This is a clear example of why Solomon warned about the danger of a vow. He tells his son to make every effort to free himself from becoming surety for a friend, Prov 6. 2. He recognises that there are many circumstances which would prevent a person from keeping the vow even when the intention is good. In this instance, there is no possibility of success because they are in direct conflict with God. This is precisely the situation about which Gamaliel warned the Jews, Acts 5. 39. We are not told what happened to these men. We have to think that they abandoned their vow and faced the shame of admitting failure. It stands as a warning to us that we must be very careful in any promises that we make. We have no control over circumstances so we must always follow the advice of James and qualify our commitments with the acknowledgement that it is if the Lord will, James 4. 15.
Their plan is that they will ask for Paul to be brought to the council for another hearing. While he is coming, they will set an ambush and kill him before he ever reaches the council.
The Lord has his man in place to prevent this. Paul's sister's son hears about their plot and tells Paul in the castle. Paul calls a centurion and asks him to take his nephew to the chief captain. The centurion explains why he has brought the young man and the captain asks why Paul has given the instruction. Paul's nephew explains the plot that the Jews have made to the chief captain. He tells that more than forty of them have vowed neither to eat nor to drink till Paul is dead. Clearly, they are determined to fulfil their intention.
The captain tells the young man not to let anyone know what he has said. This is probably unnecessary in that his life would be forfeit if the Jews knew that he had exposed their plot. It is unlikely that he would even admit that he knew about the plot for fear of suspicion.
Are we always ready to trust in the Lord for deliverance?

Memory Verse 'And the night following the Lord stood by him, and said, Be of good cheer, Paul.  for as thou hast testified of me in Jerusalem, so must thou bear witness also at Rome', Acts 23. 11

March 6.	Acts 23. 23-35.
Paul at Caesarea.
The chief captain calls two centurions and orders them to prepare an escort to take Paul to Caesarea at the third hour of the night. He is going to waste no time in moving Paul away from the danger. Now that he knows Paul is a Roman citizen, he is not going to put his position in jeopardy by exposing him to unnecessary danger. The escort is far larger than we would expect for such a man as Paul. This may be because he is a Roman citizen but it is also probably because he has seen the animosity of the Jews. He may well recognise that he is exposing Paul to danger. Two hundred soldiers, seventy horsemen and two hundred spearmen will ensure that not even forty dedicated Jews would attack the company. In addition he provides animals for Paul to ride on to ensure safe passage to Felix the governor.
He sends a letter to Felix. It is sad to reflect that the letter is a clear attempt to bring honour to the captain. He starts in a relatively informal manner, using his name, Claudius Lysias. He does not need to add his position because this would be well known to Felix. He outlines how Paul was taken by the Jews who wanted to kill him. This much is a simple statement of fact. He then adds that he came with an army to rescue Paul because he knew he was a Roman. He has carefully avoided stating that the city was in uproar. This would not reflect well on his ability to maintain order. He does not mention that he put Paul into chains and was ready to scourge him before he found that he was a Roman citizen. This would reflect hasty judgement that had to be reversed. It is not something that would be commendable to a Roman governor.
He tells how he brought Paul into the council in order to determine what crime he was being accused of doing. He adds that the result was he understood the accusation to be related to the Jewish law and certainly nothing for which a Roman citizen should be put to death or even imprisoned. Once again, he does not mention the uproar in the council. A man such as Felix may well have anticipated such an uproar. Finally, he tells how he learned that the Jews were plotting against Paul so he has sent him to Felix and told his accusers that they must answer to him as well.
The letter of Claudius Lysias appears to be far more concerned with his own position than with Roman justice. He does imply that there is no legitimate reason for Paul to be held in bonds.
The soldiers take Paul is through the night as far as Antipatris and then to Caesarea the next day. They deliver Paul and the letter to Felix, the governor. Felix attempts to avoid giving judgement by asking Paul which province he comes from. When Paul states that he is from Cecilia, Felix has to accept responsibility. He states that he will hear the matter when his accusers come from Jerusalem. He commands that Paul be kept in Herod's judgement hall until that time. There is little doubt that Felix and Claudius Lysias both recognised the danger of this situation. If they released Paul, they would antagonise the Jews. If they conceded to the Jews, an innocent Roman citizen would die and their authority would be undermined. Once again, justice is not the major consideration.
Are we careful to be completely honest at all times?

Memory Verse 'And provide them beasts, that they may set Paul on, and bring him safe unto Felix the governor', Acts 23. 24
March 7.	Acts 24. 1-21.
Paul's Trial.
Five days later, Ananias the high priest comes with the elders of the Jews and an orator named Tertullus. The Jews have clearly determined that they must present their case in the best possible way. Sadly, it is clear evidence that there is no substance in the case. They are relying on being able to deceive Felix into thinking that there must be reason for their opposition.
Tertullus begins by flattering Felix. He speaks of great quietness and very worthy deeds. He does not describe these, possibly because he knows that they are empty words. The assertion that they are thankful for all that Felix does is not consistent with the way in which the Jews reacted to the Roman authorities. It is quite possible that Felix would be astute enough to understand this even if he was also astute enough to remain silent so that he did not antagonise them.
The choice of language is interesting. Tertullus accuses Paul of being pestilent. This is a vague accusation. He wants Felix to believe that Paul is causing trouble to the Roman authorities. He claims that Paul is inciting an uprising among all the Jews throughout the world. If this were against the Roman authorities, Felix would need to act swiftly and decisively. In reality, the third part of the accusation highlights that the issue with Paul is entirely within the Jewish context. Tertullus speaks of the sect of the Nazarenes. This is not an issue that Rome would have any concern about. He effectively confirms this by stating that Paul wanted to profane the temple. He admits that they wanted to judge lives according to their own law. What he does not add at this point is that Rome would object to Jews executing a Roman citizen. They were prevented from this because Lysias intervened and took Paul from their hands.
The silence of Tertullus is perhaps more telling than what he says. He does not mention the uproar in the council nor does he admit to the deception of those who took a vow to kill Paul. Either of these would have undermined the contention that Paul might have received a fair hearing under Jewish law.
He calls on his companions to confirm what he has said which they do. The absence of any additional comment suggests that they too were reluctant to add further details.
Felix now gives Paul the opportunity to speak for himself. Paul calls on the knowledge of Jewish custom that Felix has in order to confirm his innocence. He points out that it is only twelve days since he went up to to Jerusalem to worship. He denies having engaged in disputing in the temple. He denies attempting to rouse the people in any place whether it be the city of Jerusalem or the synagogues in other parts of the world. Paul confesses to following a path which the Jews call heresy but he adds that he still believes everything that is written in the law and the prophets. His life is based on the same hope in God as the Jews, and is based on resurrection which is taught in the Old Testament. He states that he has lived with a clear conscience before God. His only crime was when he divided the council by stating that he was called into question on the subject of resurrection.
Are we always able to stand with a clear conscience in face of any accusation?

Memory Verse 'And herein do I exercise myself, to have always a conscience void of offence toward God, and toward men', Acts 24. 16
March 8.	Acts 24. 22-27.
Felix.
Felix listens to both sides of the argument. Luke tells us that he has a more perfect knowledge of the way. The result is that he determines to postpone a decision until Lysias, the chief captain, comes from Jerusalem. This may be a genuine decision. It is more likely that Felix recognises from his knowledge the awkward position in which he is placed. If he releases Paul, he will arouse the Jews. Equally, he has no grounds to condemn Paul and this certainly would not be acceptable in Rome because Paul is a Roman citizen. A third reason becomes apparent later when Luke tells us that he was hoping to receive a bribe from some of Paul's friends.
For the present, he puts Paul under the protection of a centurion and allows free access for any of his friends. This indicates strongly that Felix does not believe there is any danger from Paul. It is probable that his biggest concerns are ensuring that there is no unrest and that Paul is not harmed by the Jews.
A little later Felix sends for Paul so that he can listen to what he has to say with his wife Drusilla, who is a Jewess. It may be that Felix has had an exposure to the animosity and wants to understand more. It may be that Drusilla has an interest. Paul comes to them and presents the claims of Christ. It is clear that Felix understand what Paul is saying. Luke tells us that the message he presented included righteousness, temperance and judgement to come. These would be subjects that would challenge the Roman thinking. The narrative has already made clear that Felix, and Lysias before him, were far more concerned with appeasement and with righteousness. Accounts of Roman history make clear that feasting, debauchery and immorality were rife across the Roman Empire. There is little doubt that a governor such as Felix would expect to live a life of luxury with little evidence of restraint. Felix would also be well aware of the way in which Rome would exact vengeance on those who set themselves in opposition to its authority. Like Pilate, he would readily appreciate the significance of a God Who threatens judgement against the sinner. Luke tells us that Felix trembled. As a result, he send Paul away and says that he will listen again at a convenient time. Sadly, as far as the record is concerned, he never had another opportunity. It may be that he spoke with Paul again on many occasions but this was always with a view to receiving a bribe.
This stands as a warning for any who hear the gospel. It is easy to think that we do not need to make a decision at once. In reality, the Holy Spirit may strive with a person on one occasion and if they refuse, they may not receive a second opportunity. There are occasions when we hear a clear presentation of the gospel but lost sinners leave the meeting untouched. On other occasions, we may think there is little power in the preaching but the Holy Spirit uses something that is said to touch a heart. Salvation is a work of God and we cannot determine how he chooses to work. What we can be certain about is that every person is left without excuse in the sight of God.
After two years, Felix is replaced by Festus.
Are we always careful not to put off things which we are called to do?

Memory Verse 'And as he reasoned of righteousness, temperance, and judgment to come, Felix trembled, and answered, Go thy way for this time; when I have a convenient season, I will call for thee', Acts 24. 25
March 9.	Acts 25. 1-12.
Festus.
When Festus takes over as governor, he takes little time in coming to Jerusalem. He arrives after three days and the high priest and the rulers of the Jews raise the matter of Paul. They make a similar plan to the earlier one where they ask for Paul to be brought to Jerusalem in the hope that they would be able to ambush and to kill him on the way. It is clear at this stage that they still have not given up hopes of achieving their ends. Festus denies the opportunity but offers them a trial in Caesarea. It may be that he has already been warned by Felix so that he is alert to how the Jews plotted earlier. The language which he uses implies that he is not convinced about the justice of their claims.
Although he said that he would shortly go to Caesarea, he remains in Jerusalem for ten days. Once in Caesarea, he arranges a hearing for Paul on the next day. The Jews come from Jerusalem and bring many accusations against Paul at least some of which were serious. They were unable to prove any of their complaints. They were clearly working on the basis that if they brought enough charges, Festus would believe that something must be true.
Paul answers that he is not guilty of any offence whether it be against the Jews in general, against the temple specifically, or against the Roman law.
Festus finds himself faced with the same dilemma as Felix. The difference is that he is a new governor so he must establish his authority. The last problem that he wants to face is an uprising of the Jews because he will not listen to their pleas. Once again, political expediency is more important than justice. Festus knows that he cannot make that decision himself without showing that he is weak in the face of opposition. He asks Paul if he is prepared to go to Jerusalem and be judged there by Festus. This would appease the Jews and it would place the responsibility on Paul himself. Paul is in no doubt about the danger so he appeals to Caesar. This was his right is a Roman citizen. He can see through the response of Festus and challenges him with the fact that he is well aware that Paul has done nothing wrong.
Paul lays the options clearly before Festus. If he is guilty of death, he is prepared to accept the sentence but if there is nothing to bring such a sentence, he refuses to bow to the whims of men. The way in which he speaks suggests that he is fully aware not only of his danger, but that Festus also understands the danger to Paul's life.
Festus confers with his advisers and they agree that Paul should be sent to Caesar. This removes Paul from the danger that the Jews presented. It also means that his desire to see Rome will be fulfilled and that he will go under an escort which assures his journey as far as is humanly possible. It is certainly not the way in which Paul had anticipated travelling to Rome and it does mean that he will not spend the time with the believers that he might have hoped. The Lord is moving behind the scenes however because he has a work for Paul to do that goes beyond what Paul anticipated.
Let us remember that the Lord will always accomplish His purpose.

Memory Verse 'For if I be an offender, or have committed any thing worthy of death, I refuse not to die.  but if there be none of these things whereof these accuse me, no man may deliver me unto them. I appeal unto Caesar.', Acts 25. 11
March 10.	Acts 25. 13-27.
	Agrippa Comes.
King Agrippa and his wife, Bernice, come to Caesarea to greet the new governor. After many days there, Festus tells him of the circumstances surrounding Paul. He is concerned about the case. He knows that it is not one on which he can pass judgement. He tells them how the Jews spoke to him about Paul. It appears that they wanted Agrippa to sentence Paul based on their testimony without a trial. They were probably aware that they did not have enough evidence to bring an accusation. In addition, after two years, it would be even harder to prove the truth of any claim that they make. Their only hope rested in the fact that Festus might be willing to concede to gain favour with them.
Festus tells that he insisted that a trial at Caesarea. He was clearly still expecting that the Jews would bring charges that related to Roman law. When they came to Caesarea, he found that the accusations related to what he saw as their religious opinions. It is easy to understand the confusion of a new governor. He is faced with being asked to try a prisoner who does not face a single charge that is recognised by Rome. There is no ground for Paul to be judged in a Roman court, but he had the opportunity to present the claims of Christ when he made his defence. Festus was only interested in acting as a judge in respect of Roman law. He failed to realise that the issues at stake reach to him. Paul may have been  in a Roman court, but he was the witness to the Judge before Whom all must stand. Festus listened to the arguments as if they are of no consequence. In reality, they are the basis of the eternal destiny for everyone who hears them. We may choose to see them in respect of others, but God will hold us to account individually for our response to His Word. Festus ends his account by stating the Paul has appealed to Caesar rather than to be tried by the Jews ho are so clearly prejudiced against him.
Agrippa tells Festus that he would like to hear what Paul has to say. He clearly knows how the gospel has spread across the Roman world, at the very least. He probably wanted to hear more about this new 'way'. Festus arranges for him to hear Paul on the next day. 
Agrippa and Bernice come with the pomp and ceremony that would be expected for such a person. The principal men of the city have to attend this. Festus introduces the occasion by stating the circumstances of Paul. He was clearly hated by the Jews, who desire to have him put to death, but they are so bitter that they raise the matter both in Jerusalem and Caesarea. Festus himself is unable to find any reason for death but he does not understand the true weight of the charges that they have made. The way in which he speaks clearly implies that Festus would have released Paul if he were not afraid of causing trouble among the Jews. He could not state this openly without compromising his position.
Paul has asked to be tried by Caesar himself, rather than by the Jews, as Festus suggested. This has given Festus a perfect escape route but now he needs a legitimate reason for Paul to be sent to Rome. He does not want to be seen as weak in the courts of Rome but Paul's appeal is currently the only reason for sending him. Festus needs to understand if the claims of the Jews have any foundation which he does not understand. This is why he is keen for Agrippa to hear Paul.
Can we trust in circumstances where reason is overruled by passion?

Memory Verse 'But, they had certain questions against him of their own superstition, and of one Jesus, which was dead, whom Paul affirmed to be alive', Acts 25. 19
March 11.	Acts 26. 1-18
Paul's Conversion.
Agrippa leaves Paul to answer for himself. There is no trial as such. Instead, they listen to Paul's account and try to understand what charges may be brought against Paul. It is clear to both Festus and Agrippa that there is nothing to gain from considering the accusations again. 
Paul begins his response by acknowledging that King Agrippa knows the background to the charges that have been brought against him. He is well aware of the customs and disputes among the Jews. In this respect Paul can speak freely in the assurance that Agrippa will have a full understanding of what he is saying. This gives him an advantage when compared with the trials before Felix and Festus. He is well aware that he will not be able to deceive Agrippa but also that Agrippa will not be deceived by unfounded claims that the Jews might make. 
Paul starts by going back to his youth. He tells Agrippa that all the Jews at Jerusalem know what his background is. If they were prepared to give a true testimony, they would have to acknowledge that he was a Pharisee. This was not simply a profession, it was the characteristic of his life. He set an example in his zeal for maintaining the character that the Pharisees demanded. As part of the teaching which he upheld, he was looking for the fulfilment of the promise that God made to the fathers. This promise involves the coming of the Messiah and the establishment of His kingdom over the earth. This is a promise which unites all the twelve tribes of Israel. While ten of the tribes may not be readily identified at this time, they are still included in the number because they are part of the hope that the nation has.
Paul now challenges Agrippa with the question as to why he should think it is incredible that someone should rise from the dead. This is something which is fundamental to the hope of Israel. Without this, much of their life would have been pointless. Paul points out that he himself had opposed the name of Jesus of Nazareth. He was active in Jerusalem and shut up many of the saints in prison. If they were put to death, he would add his voice to the sentence. He opposed them in the synagogues and even forced them to blaspheme because he was so angry against them. This took him away from Jerusalem to other cities.
It was against this background that he set out to Damascus. The chief priests gave him authority and also commissioned him to fulfil the work. As he went, he saw a light from heaven that was brighter than the sun. It is interesting to note how the description of this light changes. As Paul recounts what happened, the light appears brighter each time. This is a picture of the effect of the truth of God on our hearts. The truth of God is a living Word. Every time we come to it, it gives increasing light and comes with a freshness that the wisdom of man can never give.
Paul speaks of the voice that he heard on that occasion. He tells how the speaker identified himself as Jesus whom he was persecuting. He compresses the details of the message into a statement of his call. Historically, this was only given in fullness by Ananias after three days but the exact timing is irrelevant.
Are we careful to obey all that the Lord asks of us?

Memory Verse 'To open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in me', Acts 26. 18
March 12.	Acts 26. 19-32
Paul's Message.
Paul now tells Agrippa that there was no way in which he could disobey the vision from heaven. It made a change in his life that completely turned him around. He testified at Damascus, then at Jerusalem, then in Judaea and finally among the Gentiles. His message was consistent. Wherever he went and whoever he met, they had to repent, turn to God and live in a way that demonstrated their repentance. There are a number of instances where  professions of repentance which are not confirmed by the life after the profession. The most notable is Judas Iscariot. The wording of Paul here is very precise. It is possible that someone repents as far as their sin is concerned but they do not turned to God. Many will speak of turning over a new leaf. It is a change of heart as far as men are concerned, but it does not meet the demands of God. Where there is a true repentance in the sight of God, the person will turn towards God and will live his life from that time in a way that shows he is conscious of the eye of God.
It was against this background that the Jews found Paul in the temple. They wanted to kill Paul because their religion glorified man rather than giving glory to God. It was based on a life that is judged by men not by God. While they made a show of religion, they had no desire to bow to the demands of God. When they saw evidence of the power of God at work, they did everything in their power to silence it.
In contrast, Paul lived in complete dependence upon God. He recognised that he could do nothing without the help of God. The power of God is seen in that some twenty-five years after his conversion, Paul is still able to testify to any and every person. The message is the same. It is what the prophets and Moses had said would happen. Christ must suffer and rise from the dead. This is what had confused the Jewish rabbis. They read about a Messiah who suffered in passages such as Isaiah chapter 53. They also read about a Messiah who would reign in glory in passages such as Isaiah chapter 32. They could not reconcile these two. They would not accept that their Messiah would also bring Gentiles into the blessing. All of this is fulfilled in the Lord Jesus Christ.
As Festus listens to this, he thinks that Paul has become deranged in his mind because of great learning. Festus clearly recognises the intellect of Paul but he cannot grasp the greatness of the God whom Paul preaches. Paul turns to Agrippa and calls on him to bear witness to all that he has said. Agrippa is well aware of the way in which the testimony to Christ has spread as a result of the preaching. Paul asks Agrippa if he believes the prophets but then adds that he already knows the answer. Agrippa replies with some of the saddest words in Scripture, 'almost thou persuadest me to be a Christian'. Here is a man who is so close to eternal life yet he misses. The reason is almost certainly because his position is more important to him than eternity.
Paul states his desire that not only Agrippa, but everyone in the judgement hall that day, would know the assurance that Paul has. There is complete agreement amongst all the officials that there is no reason for Paul to be kept in prison. The only thing that keeps him is his appeal to Caesar.
Are we always ready to accept what the Lord says and does in simple faith?

Memory Verse 'And Paul said, I would to God, that not only thou, but also all that hear me this day, were both almost, and altogether such as I am, except these bonds', Acts 26. 29
March 13.	Acts 27. 1-12.
The Journey to Rome.
Now that the decision has been made to send Paul to Rome, he is delivered with the other prisoners into the hands of a centurion called Julius. He was a member of an elite group called Augustus' band. In light of what follows, there are probably two reasons for this decision. Firstly, It would show the desire of Festus to ensure that justice is granted speedily. Secondly, the winter was approaching so they needed to travel quickly if they were to arrive at Rome before the winter.
As they travel, the intention is that they will stay near the coasts of Asia. This would provide shelter from the winds. Aristarchus from Thessalonica travels with them. What they have overlooked is that the Lord is sovereign. It does not matter what they plan, the Lord will accomplish his purpose.
They stop at Sidon and Julius allows Paul to visit his friends so that they can refresh him.
After stopping at Sidon, they begin to learn that the Lord has other plans. When they set out, the winds are contrary so they are forced to sail under Cyprus. They have been forced to expose themselves to the wind in a way that they did not desire. From there they sailed to Myra, a city of Lycia. At this port, they have to change boat. Julius finds a ship from Alexandria which is sailing to Italy. They appear to set out quickly, but they still find that the winds oppose their travel so sailing is slow. This should have served as a warning but they do not heed it. While we must never allow circumstances to dictate, the Lord may use them to speak to us so we do need care that we do not miss His voice.
They come to Cnidus but then they have to sail under Crete by Salmone. With very great difficulty, they come to a place called The Fair Havens. This was near the city of Lasea. By this time, it is dangerous to travel because the time for bad weather is close. The reference to the fast may indicate the time of affliction for the Day of Atonement. This would certainly be a time when the likelihood of storms increases.
The name of the port and the description of the location suggests a reasonable place to stay. Paul warns them that to move on would be dangerous. The cargo, the boat itself and even the lives of the people would be in jeopardy. For some reason, the sailors and the owner of the ship do not agree. Possibly, it is the pattern of the way that men think. There is always something better than what we have at present. Paul teaches us when he writes to Timothy that "Godliness with contentment is great gain", 1 Tim. 6. 6.
Most of the people agree that it is better to travel to Phenice because the location is more desirable. It's probably provides better shelter from the wind.
As we consider this journey, it provides us with a picture of the journey of life. We can be certain that the Lord is working in every circumstance, even when they force us to go against what the Lord appears to be directing. Paul accepts their decision because he is subject to their authority. We need to recognise when we must bow to the authority of others.
Are we ready to trust the Lord in the face of every circumstance?

Memory Verse 'And because the haven was not commodious to winter in, the more part advised to depart thence also, if by any means they might attain to Phenice, and there to winter; which is an haven of Crete, and lieth toward the south west and north west', Acts 27. 12
March 14.	Acts 27. 13-26.
The Tempest.
As this deliberation is taking place, the south wind blows gently so the sailors believe that they have the conditions they require to reach Phenice. They sail as close as they dare to Crete but the wind known as Euroclydon rises up against the boat and carries it away with its force. There is nothing that anyone can do to withstand this. They leave the ship to go where the wind will take it. They do what they can to lighten the load so that the ship does not become grounded. There is a clear warning hear about the danger of using our circumstances as an indicator of the direction we should take. They may serve to highlight the dangers so that we look to the Lord for direction. They are never reliable of themselves to guide the people of God. Sadly, like these sailors, we can often make decisions based on circumstances to point in the direction we want to take. The psalmist reminds us that the Lord may allow us to follow our ideas but send leanness into our souls, Psa. 106. 15.
Luke records two specific actions that the sailors took. Firstly, they used helps to undergird the ship. Secondly, they struck sail and allowed the ship to be carried by the tempest. The first reminds us that there are many hidden snares into which the saints may fall. It is the responsibility of elders, especially, to warn and to guard the saints from these snares. There are many who have made shipwreck of their life because they were not warned of the dangers which they faced. The second reminds us that there are times when all we can do is continue independence on the Lord and wait for Him to save us from the dangers.
As the storm continues, they have to lighten the load and even throw over the tackling of the ship. They are now entirely at the mercy of the storm–tossed sea. All this occurred within three days. After this, they could not see either the sun or the stars for many days. The ship was tossed and they were helpless.
Finally, Paul stands up and tells them what the Lord has told him. They should have listened to him before and not started out from Crete. The mercy of the Lord means that He will save every man's life although the ship will be lost. Even if Paul was making a journey to Rome under the protection of the Roman soldiers, the Lord will prove that He is greater. He will deliver not only Paul, but all the company, when soldiers and sailors alike are powerless. 
Paul's trust is in the Lord to whom he belongs and whom he serves. These two expressions summarise the reason why Paul has perfect confidence. He has spent many days fasting because he was waiting for the Lord to give him directions. Now that the Lord has spoken, there is no reason to fast. He knows what will happen and nothing can change the path. The Lord has sent an angel. Paul belongs to the Lord, he has served the Lord for many years, so he has every reason to be certain that the Lord will not fail him now. He must appear before Caesar but before that they will all be shipwrecked on a certain island. The lesson is clear. If we go against the word of the Lord, He may show us mercy but there will still be consequences. He is Sovereign in all things. We must accept his authority. If we obey, obstacles that rise like mountains may disappear. If we refuse, the easiest path can become impassable.
Are we guided by circumstances or by dependence upon the Lord?

Memory Verse 'For there stood by me this night the angel of God, whose I am, and whom I serve', Acts 27. 23.
March 15.	Acts 27. 27-44
The Shipwreck
On the fourteenth night, the sailors recognised that they were coming close to land. This is a challenge to our hearts. We ought to be aware of the way in which circumstances are changing and recognise the significance of what is happening. If the sailors had failed to appreciate where they were, the company might have been lost. It is important to notice however that they did not rely on their instinct. They tested the depth of water and found that it quickly dropped from twenty fathoms to fifteen fathoms. At this point, they realised an imminent danger from rocks. They immediately anchored the boat with four anchors at the stern and waited for the day to come.
The anchors would be a picture for us of the promises on which we can rest. In the face of the fiercest trials of life, we can be certain that the promises of God will never fail. It may be that the four anchors speak of four particular enemies that will attack us. The flesh is always present and it will always be an enemy of God and his ways. When we were baptised, we openly confessed that we were dead to sin and that we had crucified the flesh. This was accomplished judicially at the cross so we now have nothing to fear. The world is a second enemy from which we cannot escape in this life. There will be many different temptations in the world. Some may appear blatant and we may not find ourselves tempted by them. Others are far more subtle. Each of us is an individual and what tempts one of us may not attempt another. We should not judge others but we should be constantly aware of both blatant and subtle temptations in our lives. A third enemy is the devil. We look to the cross and see the works of the devil destroyed, 1 John 3. 9. The fourth danger comes from the circumstances of life. We can rest in the assurance that our Lord is able to save to the uttermost, Heb. 7. 25.
The sailors attempts to save themselves by pretending to throw anchors out of the front. Paul warns the soldiers that the sailors must remain in the boat or they would not be safe. The soldiers immediately cut the ropes so that they cannot escape.
Paul shows his confidence by insisting that everybody eats because they have gone for fourteen days without eating. God has promised so they are all safe. He proves his confidence by taking food, giving thanks to God and eating it. When he does this, the others follow his example. There were two hundred and seventy-six men in total on the ship. Once they have eaten, they throw the remainder of the food into the sea because they know they are near land and they will not need it any more.
When day breaks, they find a creek and decide that they will try to steer the ship nearer to the island. They take up anchor, loose the rudder and raise the mainsail. As they make toward shore, they come to a place where two seas meet and the ship is grounded. The front will not move but the stern is broken by the force of the sea. The soldiers want to kill the prisoners so that no one escapes, but Julius wants to save Paul. He commands that any who can swim should swim to land while the rest float on any part of the ship that they can use. The result is that everybody lands safely as God had promised.
Are we trusting in the security that comes from resting in the Lord alone?

Memory Verse 'Then fearing lest we should have fallen upon rocks, they cast four anchors out of the stern, and wished for the day', Acts 27. 29
March 16.	Acts 28. 1-10.
Melita.
Once they escape to land, they recognise that the island is Melita or Malta as we know it today. The people there were not recognised as civilised by the Greeks or the Romans but they showed great kindness to the people. They made a fire and welcomed everyone. They could see the distress that the rain and the cold would cause so they ensured that there was some warmth for those who had been shipwrecked. This is a challenge to us today in at least two respects. Firstly, we ought to take a lead in showing kindness to those around us. Secondly, we must never prejudge people. The Romans and Greeks might call the people barbarian but they showed human kindness. They were as welcoming as any other person. We need to recognise that every person we meet in this world is the same in the sight of God. The most upright, good-living person and the most wicked person are both sinners in the sight of God. They need the same Saviour because there is no other hope for either.
Paul joins with the others in gathering sticks and putting them on the fire. He may be a great preacher but he is just as ready to undertake the menial task. This is an important example for us. There is none of us who is too important to undertake a menial task. Our Lord Himself set the example when he washed the disciples' feet, John 13. 4-17.
As Paul places the sticks on the fire, a snake comes out and takes hold of his hand. There is perhaps a picture here of the fact that the devil will attack any who are doing what they can for the people of God and for others. He will especially attack those who are faithful in their service for the Lord because they threaten him.
The islanders immediately think that this is vengeance for a man who deserves to die but has escaped from the sea. When Paul shakes off the snake and the people see no effect, they change their mind and assumed that he must be a god. Here is a clear example of the way in which men's thinking goes from one extreme to the other. We need to be balanced in our judgement and not to make a hasty decision based on partial information. We know that the reality is that Paul was simply a servant of the living God so that the power of God was available to him. This is true for us today if we lay hold on God as Paul did.
The chief man of the island, whose name was Publius, lived in that area. As a result of all that has happened, he welcomes the people into his house and they stay there for three days. Once again, the Lord has prepared the way for his servant. People who were shipwrecked at the beginning of winter are welcomed into homes for the next three months. There is one further step to complete this welcome. The father of Publius was sick. Luke's description suggests that his life might have been in danger but Paul goes into him, prays with him and the Lord heals. As a result, others in the island who had illnesses came and were healed. Subsequently, there is not only a welcome but those who came with nothing left in abundance with everything that they needed.
This is a beautiful picture of the gospel. We are cast upon God with nothing to bring for ourselves but He destroys the works of the devil, breaks the power of sin and pours out the abundance of His grace on us.
Are we as ready for the menial tasks as for the more public work?

Memory Verse 'And the barbarous people shewed us no little kindness.  for they kindled a fire, and received us every one, because of the present rain, and because of the cold', Acts 28. 2.
March 17.	Acts 28. 11-31.
Rome.
The remaining verses that describe the journey show the provision of the Lord. After three months, there is the ship which has remained in the island over the winter. The company is able to travel to Syracuse on that ship. They then go round to Rhegium and from there to Puteoli where they disembark. There were believers there who welcomed the company. They were able to stay there for seven days before they travelled on to Rome. As they went, brethren from Rome came as far as Appii Forum and The Three Taverns. This was a journey of around fifty miles. It is little wonder that Paul thanked God and was encouraged by their actions. It does bring a challenge to us as to how much we are prepared to do to encourage the Lord's people. It does not necessarily have to be a great work. A spiritual man or woman will be greatly encouraged by seeing little acts of kindness.
In Rome, Julius delivers the prisoners to the captain of the guard. Paul was allowed to live by himself with the soldier to guard him. We can only imagine how distressed Paul would have been had he been left with the common prisoners. In the goodness of God, he has opportunity to live with a single soldier to guard him. It is likely that several of his letters were written from this house. It is also likely that these soldiers heard the gospel from Paul and were among the company of Caesar's household who later believed, Phil. 4. 22.
After three days in Rome, Paul calls the chief of the Jews together and explains his circumstances. He assures them of his innocence in respect of the law of God, the people of Israel generally and the customs of the fathers. He also tells them that the Roman authorities would have let him go if the Jews had not forbidden it. It was only the hostility of the Jews which forced him to appeal to Caesar. He has no wish to make an accusation against his people so he wants the Jews in Rome to be aware of his position.
They tell Paul that they have heard nothing about him and no one has spoken against Paul. They have heard of the hostility of the Jews to the Christians so they want to know the background from Paul.
They set a day and many come to hear what he has to say. He spent the whole day showing from the law of Moses and from the prophets that Jesus is the fulfilment of what was foretold. Some believe what he said while others did not. When they could not agree, Paul gives word of warning as he quotes from Isaiah where the Lord warns that the people would hear but not understand; they would see but not appreciate what they saw. The solemn judgement of God is that He will send salvation to the Gentiles because the Jews would not listen.
For the next two years Paul remains it in his own hired house. He receives any who will come. He preaches the kingdom of God and teaches the truth regarding the Lord Jesus Christ. No one stops him and he is able to speak in total confidence both in respect of the liberty that he enjoys and the truth of what he says.
What does fellowship with our Lord and His saints mean to our hearts?

Memory Verse 'And from thence, when the brethren heard of us, they came to meet us as far as Appii forum, and The three taverns, whom when Paul saw, he thanked God, and took courage', Acts 28. 15.
March 18.	Romans 1. 1-7
Opening Greetings.
As Paul writes to the Romans, he introduces himself with three credentials. The first is that he is a servant of Jesus Christ. This is important because it underlines that any teacher of the saints must first prove themselves by their labour. It does not matter what gift a brother may have, if he is not involved in the work in a general way, he cannot claim the right to go beyond the commandment of our Lord. His second credential is that he is called to be an apostle. This gives authority to what he says in so far as his life is consistent. Finally, he is separated to the gospel of God. This is the subject of his service. The language indicates that the message he preaches controls his whole life. It is not simply preaching sermons that are theologically sound. Unless the life is consistent, the preaching has no power. Paul tells the Thessalonians that the word of God came to them in power because they could see its effect in the lives of Paul and his companions. In these three credentials, we see the activity of the Godhead. Paul is a slave of the Lord Jesus Christ, the Son of God. He is empowered by the Holy Spirit. The message that he preaches is from God the Father.
As Paul mentions the gospel of God, he immediately gives three assurances of its truth. The first is that it was promised through the prophets in the Old Testament. This is not a new message, it is the fulfilment of the purpose of God for mankind. The second assurance is that it centres in Jesus Christ our Lord, who is both God and man. As such, it is the only message which can reconcile God with men. The reference to the seed of David not only speaks of humanity but it assures us that he has the promised Messiah and therefore the fulfilment of the promises of God. The third assurance is that he is manifest as the Son of God with power by the resurrection from the dead. It is true whether we see this as a reference to His power to raise the dead in general, or as a specific reference to His own resurrection. As we think of these three glorious facts, our hearts should rejoice in the  greatness of the message that we preach. We have the privilege of declaring the ultimate revelation of God to mankind. Things that were hidden from earlier generations have been revealed to us. Once again, the truth of the Godhead is implicit in what Paul states. The fact that it was promised in the scriptures tells us of the Father and His eternal purpose. The Lord is clearly stated to be the Son. The Holy Spirit is seen in relation to His resurrection. Paul, by the Spirit of God, is underlining this truth at the beginning of the doctrinal section of our New Testament.
Paul reiterates that the reason for his calling is that God has given grace and apostleship. The order here is important. Without the grace of God, Paul could never serve Him. This is true for all of us. The goal of his service is that all nations should hear a message which offers salvation if they will obey in faith. It is not open to discussion or negotiation. Either we accept the demands of God and bow to his authority or we cannot be accepted. Paul adds that these believers in Rome are joined with all others who are linked to Jesus Christ. They are beloved of God and they are called saints.
As Paul greets them, he joins the common Gentile greeting, grace, with the Jewish greeting, peace. These are the portion of a every believer in our Lord Jesus Christ.
How far does the Gospel grip our hearts and lives?

Memory Verse Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God', Rom. 1. 1.
March 19.	Romans 1. 8-17
Paul's Prayer
As Paul addresses the Romans directly, he tells how he thanks God for the testimony to their faith throughout the world. It is hard for many of us to understand fully what this means. These believers were in the capital city of an empire where the head wanted to be worshipped as a God. It is not a place where we would choose to be. It is not a place where we would advise others to go. The power of God is seen in that He has established a witness in this place without any direct input from the apostles.
Paul goes on to speak of his prayers. He can call God to witness to the character of his prayers. We could imagine the Romans saying, Surely Paul would not think about us. The heart of Paul embraces all believers in every place. He speaks of the character of his service. We might think of the physical aspect. Paul emphasises the spiritual side. He wants us to understand that the spiritual warfare is far more extensive than physical. He writes in other places about the trials which he faced, 2 Cor. 11. 2 – 33. Even a catalogue like this does not compare with engaging in conflict with the powers of darkness. The secret of his service is that it is the gospel of the Son of God. This tells us that the authority behind what we preach is far greater than any enemy that we may meet. We declare the triumph of One Who has defeated the hosts of darkness. There is a dignity and authority about this message that cannot be denied or defied by Satan or his emissaries. 
Paul tells the Romans that he is asking for a prosperous journey in the will of God to come to Rome. His reason for this is not because they need his help so much as that he and they could both bring benefits to each other. It is good to see the way in which Paul does not promote his apostolic authority. He is effectively saying to these believers that he is the same as they. Any gift that we may have is given through the grace of God. None of us would ever merit what the Lord calls us to do. We need to be careful to live in a way that clearly shows we understand this truth. There are many dear saints who do not have a public gift but serve the Lord faithfully. They will receive a reward at the judgement seat of Christ. Sadly, the danger is that they are not appreciated even by fellow believers in this life. As Paul considers his calling, he recognises that the grace of God that has enabled him to undertake this service puts him under obligation to all men. 
It is on this basis that he is ready to come to Rome to preach. He is not setting himself up as a leader of the saints. He sets the power of the gospel against the power of Rome. He has no fear of facing Caesar because he preaches the gospel of Christ. This message is the power of God which far surpasses any power of Rome. It brings salvation to everyone that believes unlike Rome which can only bring fear and judgement. It is true that the word of God came to the Jew first, but it is now coming to the Gentile as well. The subject is that of righteousness. Rome was marked by corruption at every level. God will have nothing to do with any form of sin. He has provided righteousness on the basis of faith because every stage of history proves that man can never be righteous in himself. We can proclaim a basis on which man can be declared righteous and that righteousness can be worked out in the life of those who believe.
What are our thoughts towards fellow-believers in other places?

Memory Verse 'For I am not ashamed of the gospel of Christ:  for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek', Rom. 1. 16
March 20.	Romans 1. 18-32
Condemnation - General and Heathen
Paul now commences to deal with the condemnation of humanity. He starts with the fact of wrath that comes because of ungodliness and unrighteousness. Ungodliness speaks of an attitude that refuses to bow to the demands of God. Man wants to be his own master so he rejects God. Unrighteousness speaks of the refusal of man to do what he should by his fellow men. The root cause is the same. Man is under the dominion of sin and this is manifest in a selfish attitude. He is only interested in what he can get for himself. This is true of man in every aspect. Even religion will typically make demands of men that will appeal to their pride. The final condemnation of man is that he rejects the truth of God. He will do whatever he can to deny it. He has no thought of righteousness in his behaviour. God has revealed himself in a clear way that cannot be denied by those who are honest. The first revelation of God is in creation. Although He may not be seen, he can be seen and understood in the things that are made. The only way in which creation can be realistically explained is that it is a manifestation of the power of God. The fact that men choose to deny this is no excuse in the eyes of God. They are unable to give a clear answer. All their explanations start with the assumption that there is no God. Without this, they would be forced to accept the reality of His Person.
Mankind replaced God with a series of images. They put to the work of their own hands in the place of the Creator. Fundamentally, this is the same sin as Cain. He brought an offering of his own works. Ever since that day, men have followed his example in a variety of ways. The end result is that they allowed their imagination to pander to their pride and their heart was darkened to the truth of God. Instead of becoming truly wise, they became fools and reduced the incorruptible God to something that man could see and imitate.
When men chose this path, God allowed them to sink into immorality. This is the first step in the path of sin. Men see it as liberty. They fail to recognise that it is really sinking into a bondage from which they cannot escape by themselves. They put aside the truth of God and replaced it with the lie of the devil. He had said to the woman, Ye shall be as gods. Men chose to believe and, even today, many who deny the existence of God demonstrate that they believe this lie. It is our path that only the downwards. If there is no one to God, they will stoop to greater immorality. This is why we can trace even in recent years in many places where men have set aside marriage and before long try to justify the form of gross immorality described in these verses. The word of God is clear that every action will have an effect. There are physical illnesses that are directly related to an immoral lifestyle. Some are specifically related to gross immorality. The closing verses of the chapter detail the ultimate end of this rejection of God. There is every form of sin and immorality. There is a refusal of all authority. It is the character that is seen in the closing chapters of the book of Judges when we read that every man did what was right in his own eyes. The saddest part of the condemnation is that this path is followed by men who know the judgement of God. They know that they are worthy to die because of their sin. Rather than repenting, they do these things and they take pleasure when others do the same. It is a picture of many societies in the 21st century.
Are we careful to stay on a path of devotion to the Lord?

Memory Verse 'For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse', Rom. 1. 20
March 21.	Romans 2. 1-16
Condemnation of the Moralist.
Paul now deals with those who might think they do not come under condemnation. Some will read the last verses of the previous chapter and say, That is not me. This may be true on an outward level, but we always need to remember that God judges the heart. There are many ways in which we may put on an appearance but still be guilty of the same sins inwardly. Paul, by the Holy Spirit, reminds us that God will always judge according to truth. He is not limited to the outward appearance as men are.
Paul adds a warning that any measure in which we may have escaped the depravity described in the last chapter is only in the goodness of God. His desire is that we will recognise our shortcomings and repent. He gives good gifts to us as an assurance that He desires the best for man. He also withholds judgement to allow us time to repent. There are many occasions when the Scripture tells us that judgement is God's last resort. This does have an important warning with it. If God withholds judgement as long as possible, the judgement that our actions merit will be constantly increasing. The person who refuses the kindness of God will find that they are building up wrath for the time of judgement. At that day, there will be no argument. Every person will have to acknowledge that God gave every opportunity for them to repent but they refused. The judgement will be seen to be right. Every person will stand condemned by their own actions and attitudes to God. It may appear at first that some are saved by works. Paul speaks of those who show patience in doing good. The true significance of this will be seen later, but at a basic level it involves seeking those things that God desires. This is faith at work in the life so it does not contradict any other teaching of Scripture. For many, the only guide that they will have is their conscience. No man can determine the reality of another man's walk in this respect. We can all rest in the assurance that God will be seen to be just. In contrast, any who rebel against the authority of God and refuse what they know of him will face the judgement of God in its fullness. The Jew is first in this because he has the greatest privilege. God had revealed himself to the Jew in a way that is not true for others. As a result, He expects more from them. Today, the same would be true for any who have heard the word of God or had opportunity to learn its message.
The key to all judgement is that there is no respect of persons with God. If someone has not had opportunity to learn the truth contained in the word of God, they will be judged by how they have acted in the light of what knowledge they had. There is no basis whatever for a person to suggest that God is unrighteous in condemning any who have not been given the opportunity to hear the law of God or the gospel of God. The very fact that so many have a recognition of right and wrong shows that God has given a conscience which allows them a measure of understanding. The greatest condemnation is that many who have received the full revelation of God still choose to reject His Word.
In the day of judgement, the secrets of every heart will be revealed by Jesus Christ. No one will be able to answer the charges that are laid against them. They will be consigned to eternal punishment in the full knowledge that they have brought it upon themselves.
In what are we trusting for acceptance before God?

Memory Verse 'For not the hearers of the law are just before God, but the doers of the law shall be justified', Rom. 2. 13
March 22.	Romans 2. 17-29.
Condemnation of the Religious Jew.
Paul finally comes to deal with the condemnation of those who boast in their privilege as Jews. It is sad to see the full extent of what he had mentioned earlier. Here were people who had seen the goodness of God in a special way. They chose to boast in what God had done rather than to listen to what He said. They claim to know the law but they were guilty of failing to practise what it said. There is a very clear warning to any of us here that our knowledge of the word of God is of no consequence unless we are ready to practice what he says. The statements that the Jews make up perfectly true. The issue is that if their heart was open to the word of God, they would be quick to recognise that they failed to maintain its demands. The law is holy, just and good. The nation of Israel has been promised a future which cannot be denied. The law ensures that the judgements which Israel should impose will be far superior to other nations. Because God has revealed himself to them, they ought to be guides to those who cannot see and lights in the darkness of the world. Every one of these claims is even more true of the believer today. The verses that follow will set these privileges against the character that God sees when he looks on the people. While the true believer will never come under eternal judgement, our Lord expects a higher standard from us than he did from the Jew.
The basic charge is that the Jew teaches others what the Lord demands, but he does not obey it himself. There is no benefit in telling men in general that they must not steal if we are guilty of stealing ourselves. This includes any form of taking from others in an unjust way. We do not have to break into a house to steal. We are stealing if we accept too much change when we pay for goods. A similar principle applies to the question of adultery. We do not need to commit a physical act in order to be guilty in the sight of God. The Lord Himself set the standard when he said that to look on a woman with lust is the same as the act itself. A similar principle applies to the question of idolatry. We may not bow to idols, but as soon as we put anything in the place that belongs to God alone we are guilty of idolatry. This was the issue with the rich young ruler in the Gospel narratives.
The condemnation of the Jew is greater because the name of God is blasphemed by their conduct. They have a responsibility to show the character of God in the world. Because they fail to do this, they bring the judgement of God on themselves.
Paul deals with the specific question of circumcision. It puts a person under obligation to fulfil the law of God. If they break the law, the act of circumcision itself counts for nothing. Equally, if a person were to keep the law without being circumcised, he would be accepted in the sight of God because of his actions. When God set out the law, he intended that the people would understand they must fulfil its demands. Sadly, they treated the law and the goodness of God in general in a similar way to a talisman. We all need to avoid similar charges being laid against us. Our Lord is looking for the obedience of faith from all who profess His Name. True praise will only come from God who sees the heart, not men who look on appearances.
How clear is the distinction between us and the world in which we live?

Memory Verse 'But he is a Jew, which is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter; whose praise is not of men, but of God', Rom. 2. 29
March 23.	Romans 3. 1-20
The Privilege of the Jew
Paul now concludes the section the deals with condemnation by answering the question as to whether there is any advantage for the Jew. Based on what has been seen earlier, we might think that they have lost all privilege. In reality, there are still a number of ways in which they have an advantage as long as they use them wisely.
The first privilege is that they have the word of God. There can never be a greater privilege than this. The fact that some did not believe does not alter the privilege or the ways of God. His Word must stand even if it means that every man is a liar. He will be vindicated in all his dealings. Just as no one will be able to complain that their judgement is unrighteous, so no one will be able to say that He has failed to fulfil what He promised. This is important because if God did not fulfil His promise to Israel, we could never be certain that He would fulfil His promise to us.
Paul anticipates a second challenge based on this. Some may say that God is unrighteous if He judges because His righteousness is emphasised by our unrighteousness. Paul makes clear that this is not an argument that could carry weight in the sight of God. It is a form of logic that men might use to justify their own unrighteousness. God will judge the world on a righteous basis. If He were to act in an unrighteous way, His judgements would be void.
A third challenge is that the truth of God is enhanced by the lies of men. The argument is that if God is glorified by our lies, why should we be judged as a sinner? Once again, this is an argument which has no foundation because it denies the character of God. Sadly, it is one which has often been raised by opponents of the gospel. They suggest exactly what Paul refutes in verse eight. He adds that those who suggest the gospel allows men to do as they please are only confirming that their condemnation is just.
Finally, Paul answers the question as to whether the Jew is better than the Gentile. This is completely untrue as both have been seen to be under condemnation for sin. He summarises the condemnation by quoting from the Old Testament. He starts with six general characteristics of mankind. He shows that the claims that men make have already been answered by the word of God. In every way, they have been exposed as sinners. He then moves on to describe	four characteristics of the speech of men. He starts at the throat, then the tongue, then the lips and finally the mouth. Effectively, he shows that every word of man is corrupt from its origin to its final expression. If the actions are sinful, the words are equally sinful. He then adds three statements about the ways of men. They are quick to kill any opposition. They lead to destruction and misery. They have no thoughts of genuine peace. While we may look today and think that this is not true, as we consider the actions of men more carefully, we find the principle is just as true even if the outward action may be more deceptive. The final condemnation is clear. They have no fear of God.
The conclusion of Paul is that the law gives the ultimate condemnation. Every mouth will be stopped. All the world will stand condemned before God. It is utterly impossible for man to do anything that will meet the demands of God.
Are we careful to take full advantage of our privileges?

Memory Verse 'What advantage then hath the Jew? or what profit is there of circumcision? Much every way.  chiefly, because that unto them were committed the oracles of God', Rom. 3. 1-2.
March 24.	Romans 3. 21-31
The Righteousness of God
We now come to the word 'but'. The earlier chapters have left the whole of mankind under the judgement of God without hope. The assurance today is that we can be righteous in the sight of God. This requires a work of God which He foretold in the law and the prophets. It cannot be obtained by any effort that we make. It comes in the person of Jesus Christ by faith. It is available to every person but it is only received by those who believe. It cannot be given to any other because every person is under sin irrespective of their background. As Paul wrote, this was primarily Jew or Gentile. There may be many more religions today. There may be those who profess the name of Christ but refuse the demands of God. The principle is still true. All have sinned. This is a simple outline of the truth of justification. In the remaining verses of the chapter, Paul will show the basis on which this has been made available.
The only answer to sin is the grace of God. He has provided a basis on which we may be justified without any merit of our own. It depends entirely on the redemption that has been made available in Christ Jesus. In this context, both justify and redemption our legal terms. If a person is justified, he is declared to be right in the eyes of the law that pertains to this situation. Redemption has the idea of a price that is required to be paid to answer a demand. If a fine is exacted, the payment of the fine redeems the person from the demand. The picture here is clear. We could do nothing to answer the demands of God. Christ Jesus has done what we could never do. He has answered the demand of the throne of God in a way which means that God can justify a sinner without becoming unjust Himself. The basis is that God has set Christ as the propitiation. The idea of propitiation is a mercy seat or a place where God can meet with man. The basis on which God can meet is the blood of Christ. There is no other ground on which sin can be put away justly. In order to take advantage of this, we must exercise faith. Once again, it is the only ground for us to approach God. The idea of remission of sins that are past indicates that this is true for the whole course of human history. Every offering that was accepted by God prior to the cross took its value from the work that Christ would accomplish. Because of that work, God maintains His righteousness but he is still able to justify every person who comes on the ground of faith in Christ.
This removes every ground on which any person might boast. The law only condemned. If a man could keep the law, he would have reason to boast. As soon as someone accepts that they need the work of Christ, they acknowledge that they are helpless without Him.
Paul raises the question as to whether the Gentiles come into a relationship with God. He answers with the assurance that God is the God of the Gentiles as well as the Jews. There is only one God. He justifies the circumcision on the basis of their faith not their works. Also, He justifies the Gentiles as a result of faith. The law is established because every demand has been upheld by the work of Christ. God has not set it aside. He has fulfilled it so that His Name and His honour are upheld.
Are we resting entirely in the Person and Work of our Lord Jesus Christ?

Memory Verse 'Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God', Rom. 3. 25
March 25.	Romans 4. 1-8
The Examples of Abraham and David
Paul takes the Jews back to Abraham to show that what he says is not new. He points out that Abraham might have been able to boast if he had been justified by his works. Even if this were true, he could not boast in the sight of God. The scripture is clear that Abraham was justified because he believed God. He did not have any merit of his own to claim. This means that the father of the nation has no ground to boast. None of the people would suggest that they have reached the standard that Abraham set. He heard the voice of God and obeyed His call. Even when it appeared impossible, Abraham still believed. He had every reason to say that he could not have a child when he was in his seventies and Sarah was only ten years younger. There is nothing in the Scripture to suggest that he gained any merit with God by his efforts. Most of the record of his life is either commended because he obeyed God or set as a warning of the danger of disobedience. The same is true today.  The only works that will be commended are those that have their origin in a faith that is directed by the word of God. 
Paul explains the contrast between works and grace. Works must reach the standard that has been set. In the case of man and the law, we can never reach the standard so we are left with a debt that we have to pay. There is no basis on which we can expect to escape from the consequences of our failure. In contrast, if we receive the gift of grace by faith, we have no need to meet a standard because we claim a promise that answers any objection. Paul highlights the real force of this when he says that God justifies the ungodly. He is not saying that a person can be saved and still live an ungodly life. He is not suggesting that God will overlook deliberate sin because a person professes to believe certain truths. What he is saying is that God can receive people from every background. It does not matter how guilty a person may appear in the eyes of men, if he comes in faith, God can receive him. There are demands such as repentance, but they do not set a standard that we need to reach.
Paul turns for a moment from Abraham to David. He shows the blessing that David knew  when he was forgiven for his sin. He had wilfully committed adultery with Bathsheba. He had committed murder by proxy in the command that he gave to Joab. It appears that he was in distress for several months because of his behaviour. He is well aware that he is under a sentence of death according to the law of God. It is only when God sends Nathan to expose his sin that David confesses and receives the assurance that he is forgiven. He could not expect mercy so he was afraid to confess. This is the background to Psalm 32. He faced consequences for his sin in the rest of his life, but he knew that he was forgiven by God,
This teaches us the double provision of grace. It reaches to those who are not under law. They have not acted in wilful rebellion against a commandment of God. It reaches those who are guilty of breaking the law of God when they knew what he expected from them. David speaks of iniquities. This indicates that he knows that he has committed deliberate, open sins. In the case of Abraham, we read that righteousness was put to his account. There is no direct charge for him to answer. The opening chapters have shown that he would have the same consciousness of failure that every other person has. Even the language that Paul uses emphasises the justice of God. He cannot be questioned for His judgements.
Do we know and show the blessedness of which David speaks?

Memory Verse 'Saying, Blessed are they whose iniquities are forgiven, and whose sins are covered', Rom. 4. 7
March 26.	Romans 4. 9-25.
The Faith of Abraham.
Paul now directs the saints to look at the example of Abraham. He asks if Abraham was justified because he was circumcised. This is the main objection of the Jews. If the gospel insisted on circumcision, much of their objection would have been removed. Paul argues that he was justified before he was circumcised. The narrative in Genesis suggests that there were at least fifteen years between the two events. Clearly, there is no direct connection. The act of circumcision was a sign of Abraham's faith and the righteousness that he received as a result. The dealings of God with him were carefully planned so that he is an example for all believers, not just those who were circumcised. It is easy to see the wisdom of God in this as Paul uses it to demonstrate that circumcision is of no effect today.
He turns from the negative to the positive and points out that what the Lord desires is that we walk in the example of faith that Abraham set. The promises to Abraham were given before the law. The full significance of this is made clear in Galatians chapter 3 but here Paul outlines the truth for our encouragement. The lesson is that every promise of God comes on the basis of faith alone. In contrast, the law can only bring wrath. Every failure must receive its due punishment. God knows the weakness of man in the flesh so he offers salvation on the basis of faith. This means that His promises can never fail because they depend on Him, not on us.
The basis of the promise is linked with the life-giving power of God. Abraham believed God at a time when the promise is humanly impossible. Sarah was past the age where she could bear children naturally. Her womb was dead even if she was not herself. The promise of God meant that Abraham had to believe that God could give life supernaturally. God saw that he exercised this faith. If God said he would have seed that would multiply so he became the father of many nations, he would not doubt the word of God.
We look at the narrative in Genesis and see indications of doubt. Paul, by the Spirit of God, sees what God sees: the faith of Abraham. He did not think that he was too old at nearly a hundred nor yet that Sarah, at nearly ninety, could not have a son. We should be glad that God does not judge by what we see alone. If He noted every doubt, none of us would stand. We can rejoice in the assurance that He rather notes the faith that underlies our actions.
Paul emphasises for us now that this is all recorded for our benefit as much as his. The example of Abraham gives us assurance that God will justify by faith. It reassures us when we allow doubts to cloud our minds. For us there is far greater reason to trust. We can look back to the resurrection of Christ. We have not been asked to believe in anticipation of something that has never happened before. We are called to trust in One who shows a power that cannot be denied. The man Jesus has been declared as the eternal God by the resurrection. Two aspects of his work are seen here. As far as His death is concerned, He has answered the demands of God for our sins. As far as His resurrection is concerned, God has vindicated the work of Christ. There is no ground for any challenge to be raised.
All this is seen in the example of Abraham as recorded in the Old Testament.
Are we living in the triumph of the resurrection of Christ?

Memory Verse 'Who was delivered for our offences, and was raised again for our justification.', Rom. 4. 25
March 27.	Romans 5. 1-11
The Fruits of Justification
Paul now outlined the results the justification brings for the believer. The first is that we have peace with God. There is no longer the fear of judgement which the law brought. We can rejoice in the assurance that we have been accepted in the sight of God through our Lord Jesus Christ. Forgiveness would be more than we could expect. Justification takes us further in that all charges are refuted. Either of these alone could leave an element of fear that something might happen to reverse our position.
This leads us to the next fruit of justification. We have been brought to a standing in grace which is absolutely secure. We do not need to fear any attack that may come against us. Our sins have been answered, Satan has been defeated and the world can do nothing to destroy our standing. This gives us the assurance that there is no fear of losing our salvation.
The third fruit takes us forward and gives us the assurance that we shall be partakers of the glory of God. Here we see the wonder of God's salvation for the believer. God has not just forgiven and justified, he has promised us a glorious future beyond the imagination of man. 
As far as the present is concerned, we have the assurance that every circumstance is under the control of God. He will only permit those events which will be of benefit to us. It may be hard to appreciate this as we pass through the trial but every trial is designed to help us grow spiritually. It leads to patience and experience. As these increase, hope will increase and the love of God will be manifest. The Holy Spirit will use these to develop our character.
Paul outlines why a true understanding of the gospel will prove this. We look back to a time when we had no strength and were characterised by rebellion against God. It is at this time that Christ died for us. This should give us the assurance that He will not now leave us when we have turned to Him for salvation. The best that man would ever do is to risk his life for a good man. He certainly would not put himself at risk for an enemy. The gospel tells us that the love of God has reached out was while we were sinners. If that is so, how much more can we be certain he will deliver us from every form of judgement on the same basis. The reference to 'his blood' reminds us of the cost. God gave His best to make all this possible. We should have no reason to doubt that he will ever go back on us now.
The next description contrasts what we were as enemies of God with what He did to reconcile us to Himself. It took the death of His Son. The language emphasises the extent of this price. His Son has died but now He lives. This confirms the power available to us. In addition, we have the assurance of a link with our Lord Jesus Christ. He has brought us back into favour with God. He has given us a basis on which we can approach God as a Father without fear.
As we consider these verses, we can only wonder at a God who gives His Son for rebels, enemies, unworthy people. The wrath that we deserved was laid in full on Christ. We can never exhaust all that God has done for us.
Is the love of God in us evident to those whom we meet day by day?

Memory Verse 'But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us', Rom. 5. 8
March 28.	Romans 5. 12-21
Adam and Christ:  the Two Heads
Paul now moves to consider the question of sanctification. The issue now is no longer the acts of sin that we commit but the power of sin that controls our lives. This has its origin in the sin of Adam. His action brought sin into the world and sin brought death. Death has now come on all men because all have sinned. Paul anticipates the argument that the law did not come until centuries after Adam's sin. His answer is simply that sin was present even if it was not exposed by the law. Because of this, death reigned over the whole of mankind even before the law was given through Moses. It is important to note that although sin came by Adam, every person stands condemned in their own sin. Original sin is the root that is exposed by the sinful actions of men.
Paul now outlines God's answer to this. The key expression in these verses is 'much more'. The gift of God far exceeds the offence of sin. This does not mean that sin can be ignored, but it does mean that there is no reason for sin to have the mastery. One offence has led to many deaths. In contrast, the  Grace of God s brought an abundance of life to many. That grace was made known in one man, Jesus Christ. He stands in complete contrast to Adam. Adam sinned and brought judgement. Jesus Christ has brought life. The basis of this and the scope of this will be explained in more detail in the following chapters.
Adam only had to sin once in order to bring condemnation on himself and his succeeding generations. This judgement is fully deserved by every generation. In contrast, the free gift of God has dealt with many offences, indeed every offence for those who believe, in such a way that the person is justified in the sight of God. This gift is entirely unmerited. There is no reason whatever why God should justify the sinner. He has chosen to do it in order to magnify His Name. Once again, this reaches further. The sin of Adam means that death has reigned since his day. In contrast, the gift of God in Jesus Christ means that those who believe will reign in life. The dominion of death will be broken. The bondage of sin is finished. The power of Satan is abolished. There is nothing that can withstand the power of God in Christ. All this is laid at our disposal in the grace of God through faith.
Verse eighteen links back to verse twelve. In contrast to Adam, sin and the judgement that came on all, the death of Christ gives a righteous basis upon which God can justify all men.
The disobedience of Adam means the mankind since his day has been under bondage to sin. They were made sinners in that they have no power to overcome the sin that reigned through the flesh. The obedience of Christ, which took him to the cross and into death, has broken the power of sin. It is not simply that the sinner who believes is justified in a legal sense. The power of God's salvation means that those who could not break the power of sin may now live a righteous life. This is what we should expect when someone makes a profession of faith. Too often, we take a profession without looking for fruit of this nature. The Lord Jesus was clear that the true believer will be seen to live a different life.
In view of this, Paul explains that God gave the law so that the sin of man could be seen in all its horror. As a result, the grace of God in changing the lives of sins will be seen for the glory of God. For centuries, sin reigned and brought death without hope. Since the cross, grace reigns and gives eternal life through Jesus Christ our Lord.
Are our lives characterised by the power of sin or the saving power of Christ?

Memory Verse 'Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned', Rom. 5. 12
March 29.	Romans 6. 1-10
Identification with Christ
Paul now deals with the implications of what it means to be saved. He starts by addressing the question that some suggest, Does being saved by grace allows us to continue in sin? The first answer to this is that we are dead to sin. It is not simply that we are not punished, we have been set free from sin. It is utterly inconsistent that someone who died to sin should live as a sinner. This is what salvation means. If we reduce it to forgiveness for sinful acts, we open the door for the name of God to be blasphemed. We also need to question if someone who makes a profession of faith is genuine when they continue in sin.
The picture of baptism explains what happens. In the New Testament, baptism always follows salvation very quickly. The longest delay recorded is Saul of Tarsus who waited for three days. The symbol is very clear. The person who is baptised goes into the water and is in place of death. In this way, he identifies himself with the Lord Jesus Christ in His death. He is stating that he is finished with his past life. When he goes under the water, he is showing that the old life has been put out of sight. Just as a dead body is buried, so the old life is finished. When he comes out of the water, he shows that he has started a new life. This is not just words. It is a complete change of life. He is linked with the resurrection life of Christ and with the glory of the Father. Anyone who fails to live according to this truth is denying the work of Christ in their lives. They may not be baptised by immersion, but they must show the change of which Paul writes here.
Paul now points us forward to the consummation of our faith. Every believer can be certain that they will be raised because Christ has been raised. In one sense, we will never attain to the life of Christ while we are in the body. We should never be content with any lesser standard because this is the reason why God has saved us. Verse five illustrates the reason for prophetic truth. It is always given so that it will change our lives today. In this instance, the truth of resurrection encourages us to live out the life of Christ today. The cross has finished with the flesh. It was exposed and put to an open shame in Christ. When we trusted Christ, we accepted that sentence of God and bowed to His authority. The power of sin was immediately broken. Because Christ is raised, death has no claim upon us. We are united with Him. The work is already complete. Although we await the manifestation of this in its fullness, we can be certain that nothing will prevent it.
When our Lord went to the cross, He identified Himself with all that we were. He dealt with sin that held us in its grip. He demonstrated His triumph when He rose from the dead. When we believed, we were linked to Him. All that was true of His death is made good to us by the Spirit of God. All that is true of His resurrection is made good to us. Death has no dominion over Him. He lives in the power of an endless life. He died to sin in a way that broke its power. Now He lives to God in a way which means every believer can be accepted in Him. This is the foundation on which the gospel is based. It has not only dealt with the question of judgement that our sins deserved. It has broken the power that makes us sin and delivered us so that we can live a righteous life. This is why we can never ignore the demand for repentance as well as faith. If we overlook repentance, we are likely to see empty profession rather than true faith.
What do our lives show of resurrection power?

Memory Verse 'For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection', Rom. 6. 5
March 30.	Romans 6. 11-23
Practical Sanctification
Paul now brings the practical importance of this truth to bear. The truth is not intended only to educate us. It must be applied to our hearts and lives so that it is seen in the way we live. We should be dead to sin and alive to God in every aspect of our life. This means that sin should not reign in our body. We are no longer in bondage to sin so we should not obey the lusts of the flesh. The change starts inwardly. Many will try to fulfil the later commands but refuse to accept the need for a change of heart. The lesson of these verses is that without a change of heart, there can be no lasting change of life.
The next command is that we must yield our members to God not sin. The evidence will be that we fulfil the righteousness of God in our lives rather than the unrighteousness of the world. We will never achieve this in perfection while we are in the body, but it should always be our desire and our motivation. The grace of God has broken the dominion of sin so there is no reason for us to fulfil its lusts in our members.
Paul now raises the question as to whether we sin because we are under grace. This is one of the most common ideas that is raised. The suggestion is that we are not bound by the law because we are under grace. The reality of the truth of the gospel is that the law is the revelation of God's standard. This is what he expects from man. The gospel empowers us to live at a standard that is higher than the law demands. The Lord was very clear about this in what we know as the Sermon on the Mount. The law only set an outward standard. The desire of God is that we rise to live with hearts that are in tune with His mind.
The answer to the question here relates to our master. In the flesh, sin was our master so we yielded to its dictates. Under grace, we have been brought to own the Lordship of Christ. His desires have become the guiding principle for our life. If this is not true, then we are not living according to the truth of the gospel. We need to challenge the foundation on which we claim to be saved. The character of sin is manifest in uncleanness and iniquity. The character of God is seen in righteousness and holiness. In this context, righteousness suggests the outward character. Holiness suggests the inward motivation that produces these actions.
Paul now summarises the reality of the choice that is seen in the gospel. He starts by stating that the sins of the past are now a cause of shame to us. He asks what fruit they gave and answers by pointing out that the only real fruit is death. In contrast, as believers we have been delivered from sin. We are servants of God and the fruit is seen in a change now, holiness, as well as the ultimate promise of eternal life. It is in this context that we find a verse which we often limit to	 gospel preaching. The wages of sin is death. This is not only true in terms of eternal destiny. It is equally true in terms of the character of life which we live now. The gift of God, eternal life, is also something which we can enjoy now. We do not have to wait for eternity. The Spirit of God gives us the life of God to enjoy while we are in the body. This is what our Lord meant when He said, 'I am come that they might have life and that they might have it more abundantly', John 10. 10. This is all part of what it means to be saved. Let us never limit our understanding to the future alone.
How far does the power of the Gospel shine through in our lives?

Memory Verse 'Let not sin therefore reign in your mortal body, that ye should obey it in the lusts thereof.', Rom. 6. 12
March 31.	Romans 7. 1-11
The Bondage of Sin Broken
Paul now uses marriage to illustrate the truth in a different way. The emphasis in chapter six was on the dominion of sin. He now deals with the question of the law. He is dealing with the Mosaic law specifically here. It is the answer to those who try to enforce a rigid obedience to the law. The law can only make demands of a man in this life. As soon as a person dies, the claims of the law are finished. This does not mean that we can live as we please. We have been brought into a new relationship as we see in these verses.
The law of marriage means that a woman cannot marry while her first husband is alive. As soon as he dies, she is free to marry again because the law makes no demands after death. The difference is stark under the Mosaic law. If the woman takes another man while her husband is alive, she is under the sentence of death. Once her husband dies, she has perfect liberty to marry any man without any charge being brought. The truth of the gospel is that we have died to the law because we are linked to Christ. Any claims that the law had on us have been answered. We can now marry another. Indeed, the truth is that we are married to Christ even if the ultimate fulfilment is still future. The change was instantaneous. As soon as we died to sin, we were made alive to God and linked to Christ. Because we are linked with Christ, we should bring fruit for the glory of God. 
The law was a husband who made demands but offered no assistance in keeping them. The flesh in us took the demands of the law and worked in our members to bring failure. It did not matter how hard we tried, the power of sin in our flesh would always triumph.
Our Lord Jesus Christ asks more from us than the law, but He promises to work with us and gives us the Holy Spirit to empower us. Because we are not under law, we no longer face the hopelessness of failure. We will still fail but there is no despair because we have the assurance that the work of Christ has met the demands of God. We can live at liberty so we are enabled to fulfil the desire of God more fully.
This illustration raises the question, Is the law sin? This might appear strange at first but it is a logical conclusion from what has been said. It highlights that human reason is not always consistent with Divine truth. The law has exposed sin so that we understand that we are helpless in our own strength. Paul quotes the example of the law, Thou shalt not covet. It showed him up for what he was. It did not make him a sinner. Without this, he was ignorant of his true condition. When the commandment came, it showed that he fell short. It also showed that he was powerless to fulfil the law. The law gave a promise of life but even the best of men found it only condemn some to death. The power of sin in the flesh is such that the very commandment which promises life becomes a temptation to sin. This is clearly seen in the garden of Eden. There was only one commandment but the answer of the woman to the serpent clearly told him that she was open to temptation. We have a far higher standing today because we are dead to sin and alive to God.
Do our lives show that we have been set free from sin?

Memory Verse 'But now we are delivered from the law, that being dead wherein we were held; that we should serve in newness of spirit, and not in the oldness of the letter', Rom. 7. 6.

April 1.	Romans 7. 12-25
The Bondage to Sin Illustrated
The law is holy. The commandment is holy, just and good but the effect is that it sentences man to death. Paul raises the question as to whether a law that is good brings death. This is not true. It is sin the brings death. The commandment simply exposes sin for what it is and highlights what it is doing to man. This is a more detailed explanation of what Paul has already stated, Rom. 5. 13. Death reigned from the time of Adam. The reason for this may not have been evident although the conscience of man would tell his failure. The issue is that the law works in the realm of the spiritual but man is in the flesh. There is no way in which man in the flesh could ever meet the demands of the law.
There is no question about the validity of the law. Every person knows something of the experience that Paul quotes: we all do things we know we should not and failed to do what we should. This is a clear evidence that God has left a testimony within each of us to His righteousness. The fact that I know something is wrong means that I recognise, and agree with, the law of God. It also means that of myself, I would not do such things. If this is so, we can have no argument with the judgement of God. The issue is that we cannot do even those things that we know to be right because sin dwells in us. This is taking us further than the early chapters. There we saw that we have all sinned. Here we are learning that we are all powerless to stop ourselves from sinning. This is what we mean by total depravity. There is nothing good in us that will allow us to please God. We may have the best of intentions, but we have no way to fulfil them. As we consider this, we need to think about who is in view. Clearly, everything that Paul writes here is true of the unbeliever. There is no question that, apart from our Lord, no one has ever lived on the earth and been free from sin. What is written here is equally true of believer who tries to live in his own strength. We are no more able to break the power of sin by ourselves after conversion than before. In a very real sense, every believer needs to appreciate the truth of these verses. It emphasises the importance of prayer. If we recognise the truth of these verses, we would immediately realise that we cannot go out into a day without the help of the Lord.
Paul now deals with a number of laws that govern our conduct. These are principles that control our lives rather than commandments that dictate. The first is that evil is always present however much we want to do good. If we understand this, we should not despair if we fail. What is important is that our desire is to fulfil the law of God. There will be a conflict between the law of my mind, which wants to fulfil the law of God, and the law of sin, which enslaves the natural man.
As Paul considers this, he cries out in apparent despair because he recognises how helpless he is to break the power of sin. He ends with the triumph of the work of Christ. This is not complete despair. Our Lord Jesus Christ provides the answer as we shall see in the next chapter. As far as the believer is concerned, we must all come to the understanding that Paul quotes. In our heart and mind, we must serve the law of God but we do so recognising that because of the flesh, we will fail to fulfil all that we desire.
Are we living in the victory over sin that comes to the believer in Christ?

Memory Verse 'I thank God through Jesus Christ our Lord. So then with the mind I myself serve the law of God; but with the flesh the law of sin', Rom. 7. 25
April 2.	Romans 8. 1-8
Deliverance from Condemnation
Paul now answers the despair of chapter seven. For all who are in Christ Jesus, there is the assurance of no condemnation. The reason is that they will walk after the spirit not after the flesh. They are not in bondage to sin and the law. They have been delivered by the power of Christ. Paul introduces a new law: the law of the Spirit of life in Christ Jesus. This law overcomes the law of sin and death. As we are all well aware, the law of sin and death is still at work. The difference is that it is not dominant as it is with man in the flesh.
The basis for this law is a work of God. The law was powerless to effect a change because of sin in the flesh. God intervened by sending His own Son. The language is very precise. He came in the likeness of sinful flesh. Our Lord Jesus Christ did not take sinful flesh on Himself. The outward appearance was the same as any other man. No doubt, any test that man could apply would indicate that physically the body was the same as any other. The difference is inward. He had no sinful nature. He was incapable of sin. He came expressly to deal with sin. This would be impossible if He were not Himself free from sin. As it is, He has answered every challenge that could be raised. Sin has been left with no answer to the power of the gospel of Christ. The result is that believers are no longer bound by sin but they are able to fulfil the deepest longings of God for man. It is only possible for those who walk under the control of the Spirit rather than the flesh. It is not simply that we are saved from judgement. The condemnation in view in verse one speaks of the weakness that is at the root of our sin. This is why the Lord taught that there would be fruit to confirm the profession of faith, Mt. 7. 20. Sadly, many fulfil the prophecy of the Lord by making a profession which is not supported by a change of life.
The reasons for the difference is explained in the next verses. The first reason is that the change starts in the mind. The natural man is interested in things that can be understood by the natural senses. The spiritual man is open to the revelation of the Spirit of God. He understands that things which are seen will pass away. They may last beyond the lifetime of individual men but they fail over time. In contrast, the things that are revealed by the Spirit of God can never see decay. They are things on which we can rely both in this life and for eternity. The second reason follows from this. The natural man follows the path that is consistent with his thoughts. Just as everything he understands will decay, so his path will only end in death. In contrast, the spiritual man lives in the assurance of life and peace that is not based on the changing circumstances of life. Everything that he rests on is linked with God and cannot fail. The third reason takes us a little further. The natural mind is in rebellion against God. It is not content simply to live according to its own understanding for itself. It will do all in its power to stop anyone else from living in a different way. The basic reason for this is that sin is in control. If the demands of God are acknowledged, man will turn from the dominion of sin to the enjoyment of the power of God. The natural mind can never do this because sin is in control and Satan blinds the mind. The summary is that no one who is living in the flesh will ever be able to please God. There is an impasse. Sin will not yield. Satan will do all he can to retain his control.
What is the controlling motivation of our life?

Memory Verse 'For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh', Rom. 8. 3

April 3.	Romans 8. 9-16
The Leading of the Spirit
Paul now deals with the power of the gospel in a positive way. He starts with the little word 'but'. This word emphasises the contrast between the weakness of the flesh that causes enmity against God with the power of the Spirit. We are not in the flesh but in the Spirit. This is true for every believer. If we do not have the Spirit of Christ, we are not Christ's. There is no ground in Scripture for suggesting that we receive the Spirit at a later time than our initial conversion. This verse teaches the exact opposite. It is certainly true that we do not always live under the control of the Spirit of God but that does not mean that He is not present. Paul equates the Spirit of God to Christ. The work of the Spirit is to make Christ real in our experience. The body is not changed. It is still subject to death because of sin. What has changed is that our spirit has been given life by the Spirit of God. He gives the assurance that we will be raised physically. This is still future but the presence of the Spirit of God means that we can live in the good of this today. This gives us a double reason for a change of life. The presence of the Spirit of God empowers us to live in a way that pleases God. The anticipation of the fulness of the work of Christ in resurrection means that what we do in this life will be rewarded in the future.
The result of this is that the flesh accomplishes nothing. All it ever did was bring us into bondage to sin with the certain prospect of death. If we continue to live in the way, we are denying the work of Christ in our lives. Paul sets out the choice that we have to face. If we live after the flesh, we shall die. This statement is true for the sinner in his unconverted state and speaks of an eternal judgement. It is also true for believers if we go back to the old way of living. In this case, our life will be empty and powerless. When we stand before Christ, we will be saved from judgement but have nothing to show for this life. If we allow the Spirit of God to work in our lives so that the deeds of the body are mortified, we will enjoy the life that God intends for us and have the assurance of a reward at the judgement seat of Christ. The evidence that we are the sons of God is when our lives are under the control of the Spirit of God. We must never limit the leading of the Spirit to special occasions. We need His leading at every moment of every day. This is the only way in which we will live for the glory of God while we are on the earth. Paul emphasises that this is not bondage that leads to fear. Sin, the flesh and the law could only bring bondage from which we knew we needed to escape but were powerless to do so. We have now been set free by the Spirit of God. We have been made sons of God. The picture is of a son in the family who reaches an age when he can receive his inheritance without needing another to guide. He is now able to represent his father faithfully and if his father should die, the father has confidence the son will carry on in his footsteps. It is clear to see the implication of this for the believer today. We are not simply members of the family of God, we are those who have been called to represent his interests in this world. As such, He has every right to expect that we will live in a way that demonstrates His character. The expression “Abba, Father” emphasises that this is true for the Jew and Gentile alike. Both acknowledge the one God and Father of us all. The presence of the Holy Spirit confirms we are the children of God.
Do we enjoy the liberty of the Spirit to break the power of sin?
	
Memory Verse 'But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you', Rom. 8. 11
April 4.	Romans 8. 17-30
The Glory of the Saints
Paul now takes us to consider our position as children of God. He starts with our right of inheritance. We are heirs of God and joint heirs with Christ. This is an immense privilege but we can never fathom. When God made man, He made the woman to be his companion. In this, He pictured His eternal purpose. Colossians chapter 1 verse 17 teaches us that all creation was brought into being for Christ. This verse brings the wonder to our hearts that we are linked with Christ in His glory. Paul notes the condition that we must suffer with Christ. This does not mean that suffering is an additional condition. The teaching of the New Testament is that the believer in Christ will suffer because of his stand. This may vary from place to place. Some believers live in places where suffering is intense and physical. Some are living in places where the suffering may be mild and more mental. Either are examples of suffering because the world is hostile to God. The enmity that we have seen in the earlier verses will be manifest in the reaction of men to the believer. There is no escape, but there is a rewarding glory which far outweighs anything that this world can do. Paul encourages us to see the sufferings of the present in the light of eternal glory. Sin has brought the whole creation into bondage. Creation is now waiting for the time when the sons of God are manifest because it will be delivered from the bondage of sin. What should have been a manifestation of the glory of God has been marred by sin. God has chosen to demonstrate the effect of sin throughout the whole of creation. It is currently in bondage which is seen by the decay that characterises every area of creation. It does not matter where we look, there is always evidence of corruption. Some parts, like certain trees, last for centuries. Some will die within hours. What is certain is that death will claim the victory. When Christ reigns and we are manifest with Him, the triumph of death will no longer be seen.
As well as death and decay, there is groaning and travail. Even before death claims what appears to be the ultimate triumph, there will be evidence of corruption. For the believer, this has two manifestations. We all know something of bodily weakness. We also prove the weakness of man to fulfil the desires of God. Both of these may cause groaning from us. We should never be satisfied with our shortcomings. We have the assurance that there is an end in view. The day is coming when we shall receive the fullness of the promise that God has given. In that day, our bodies will be delivered from the corruption of sin. In the words of John, 'we shall be like him for we shall see him as he is', 1 John 3. 2. This hope gives impetus to our obedience. Because we have the certainty that the sufferings of the present are only temporary, we are encouraged to live for the glory of God. The present is not the fulfilment of what God has promised. If this were so, it would not be a hope. The word itself means something that has not been fulfilled at present. The purpose of the hope is to give patience while we wait for its fulfilment.
The Holy Spirit helps us in this. He intercedes for us when we do not know how to pray. We can be certain that His prayers will be in accord with the mind of God. We can be equally certain that they will result in a perfect answer for us. The greatest assurance of this is the fact that God is working out an eternal purpose and we are part of this.
Are we living in the anticipation of the glory that we have in Christ?

Memory Verse 'For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us', Rom. 8. 18

April 5.	Romans 8. 31-39
Conclusion of the Teaching
Paul now summarises all that he has written. Once again, he uses a series of questions which he proceeds to answer in a way that highlights the confidence of the saints. He starts by asking the conclusion of all this. The gospel has highlighted a work of God. The clearest question is, Who can stand against God? Every other question will highlight some different aspect of the way in which God has worked for His people.
God did not spare His Own Son. He gave Him up fully for us all. If he has done this, how can we doubt that He will also give all that He has promised. As we look at the cross, we see a price that no one will ever measure. This is the price that God has paid. It cost far more than the creation which He made by a word.
The next question asks whether any could lay a charge against us. The answer to this is that we have been justified by the ultimate authority. God Himself has declared that we are right in His sight. It is impossible for any creature, even Satan himself, to challenge this. This is even more true because God has dealt with every challenge on a righteous basis. This is the teaching of the first five chapters of this epistle.
The next question asks if any could condemn us. The idea here is whether there is a power that could take us away from God into bondage again. The answer to this is in four aspects of the work of Christ. His death has overcome every power that stood between us and God. In different passages, we learn that death and Satan have been abolished. The works of Satan have been brought to nothing. Sin itself has no strength. This is guaranteed in the resurrection of Christ. More than that, He is at the right hand of God. This is the place of power and privilege. God has declared His acceptance. Finally, Christ intercedes for us. The One Who paid the price is the One Who pleads His worth and supplies His power.
The final question looks at the possibility that something could separate us from the love of Christ. As Paul considers every circumstance of life, he recalls the words of David when he speaks of the sufferings that the people of God will face. The assurance is that not only will we conquer, but the conquest will be clear for all to see. We need to do nothing, He does everything because He loves us. We may not always understand, but the lesson here is the same as the lesson in verse twenty-eight: every action of God comes from a heart of love that wants the best for His people. He will hold back every power that tries to separate us from Himself. Paul now lists every conceivable enemy. He starts with the obvious: death. This is the enemy that brings fear to the natural man. He may make plans that he knows that he can do nothing if death should call. Life would speak of all the circumstances that we face. Both Solomon and James remind us that none of us can anticipate what the future will hold. Only the believer has the assurance that every circumstance is under the control of the One in Whom he trusts. Angels, principalities and powers speak of the spiritual realm. These work behind the scenes and man does not know it. Things present and things to come emphasise the circumstances of life in a different way. Height and depth may speak of the joys and sorrows of life. Every other creature ensures that no danger has been missed. Wherever we look, there is nothing to separate us from the love of God.
Are we living in the triumph of the salvation of our Lord Jesus Christ?

Memory Verse 'He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things?',Rom. 8. 32

April 6.	Romans 9. 1-8
Desires for Israel
Paul now moves to look in more detail at Israel. There are two questions which he answers in the next three chapters. Has Israel been set aside? Does Israel have a future? He starts from the position of personal testimony. The language he uses tells us very clearly that he has a great love for his nation. We would think that he might be excused for suggesting that they had had their opportunity and refused it. On nearly every occasion when Paul faced persecution, his fellow Jews were behind it. Certainly, their hatred was far more intense than any hatred that Paul faced from Gentiles. Despite all this, he speaks of great heaviness and continual sorrow. This is a challenge for us. Paul clearly demonstrates the love of Christ. We need to ask whether our lives are as clear in their witness. As Paul looks at the people, he tells us that he would take their place if it would mean that they were saved .
He speaks of the privileges that Israel enjoy. He has just spoken of our adoption as children of God. The Lord called Israel, My son, centuries earlier. He has spoken of the glory that we anticipate as the children of God. The Lord offered Israel the glory of being set over all nations if they would obey Him. He gave them the promise of the covenants. This reminds us that the new covenant is promised to Israel. It is the foundation of the fulfilment of God's promise. We may have come into a privileged position because of our relationship to Christ, but Israel can still claim the covenant that God promised through Jeremiah and Ezekiel. He gave the law, the revelation of the standard of Divine righteousness. If they had heeded it as He intended, they would have realised the need for the new covenant. It is their refusal to accept that they could not fulfil the law which has brought the judgement of God on them. The service of God speaks of the privilege that Israel had to approach God through their priests. No other nation had such a privilege. We can rejoice in personal acceptance in the sight of God, but this does not belittle Israel's privilege. Finally, they had the promises of God. This lays the foundation for the assurance that they cannot be set aside. If God could set aside Israel, we would have to recognise that He could set aside any who fail to meet His demands. Paul takes us back to the beginning of Divine revelation and reminds us that this was centred in the nation. He takes us to the climax of Divine revelation and reminds us that this too was centred in Israel. Christ came into the nation as far as the flesh is concerned and He is God over all.
Paul now reminds us that Israel has not been set aside completely. He shows that God sets a distinction between the physical relationship and the spiritual. As far as God is concerned, Israel refers to those who are physically of the family of Abraham and Isaac but who also demonstrate the same faith. He uses Isaac to prove this. Although Abraham had two sons, the promise only came to Isaac because he was the son who was born in faith. Ishmael, who was born as a result of natural reasoning and working, could never inherit the promise. This is a distinction which is consistent in the New Testament. We find the same distinction in John's Gospel as well as other portions such as Galatians. We must not make the mistake of thinking that every believer is part of Israel any more than thinking that every natural Israelite belongs to the company who will inherit the promises of God for the nation.
What concern do we have for those around us without Christ?

Memory Verse 'For I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh, Rom. 9. 3

April 7.	Romans 9. 9-19
The Call of Jacob
Paul takes us back to the promise of God regarding Isaac. He reminds us that the Lord said that he would come and Sarah would have a son. Everything about Isaac's birth happened because the Lord intervened. He was teaching Abraham the lesson of faith and, through him, He teaches us as well. Abraham thought of birth as a natural event. He had to learn that even such everyday events are under the control of God. The same is true in respect of Esau and Jacob. When Rebecca asked about the children in her womb, she was told that the elder would serve the younger. The Lord was working out His purpose. He could easily have arranged that Jacob would be born first. He chose to allow Esau to come out first so that the principle of Scripture would be maintained, the spiritual always follows after the natural. The language of Scripture is precise here. God had chosen Jacob to be the seed and receive the promise. When Paul quotes from Malachi to show that the Lord loved Jacob, he says, It is written. This was not a question of the election. This was the fulfilment of what the Lord knew. We need to be careful in respect of election not to go beyond Scripture. The Lord chose Jacob to receive the inheritance. It is Esau's conduct which condemned him to the judgement of God. With our finite minds, we cannot understand the exact process. All we can do is rest in the assurance that every promise of God is true. Any person who comes under the judgement of God will do so because he has refused the mercy of God.
Paul now turns to Moses to confirm this truth. He raises the question which is often posed, Is God unrighteous? At a natural level, this question may appear to be valid. Human logic says that if God chooses to bless, those who are not chosen have effectively been condemned by His choice. This completely ignores the fact that man has free will and determines his eternal destiny by his personal choice. It is true that God may choose to show mercy to one person but not to another. The same principle applies in every aspect of life. One person may be critically ill but the Lord raises him back to health perhaps because the saints pray for him. Another person may be equally ill but the Lord may take him home to heaven although the same saints pray in the same way for both. It is a sovereign choice of God. As we bring our petitions to Him, we should be open to His prompting so that we are ready for the answer He chooses to give.
Paul's cites the example of Pharaoh. He defied the demand of God to let Israel leave and he brought judgement on himself and his people. Clearly, at any point he could have allowed the people to go. His own servants pleaded with him to do so. It was his pride that made him defy God. The Lord allowed him into his position as ruler of Egypt so that He could prove His power. We cannot understand the interaction between the Divine choice and the wilful rebellion of Pharaoh. What we must never do is to try to justify the ways of God in the light of human understanding. The purpose of God which he accomplished through Pharaoh is consistent throughout history. He desires all men to see and to appreciate His power. He may, and frequently will, do this in a way that shows mercy. When men refuse His voice, He will do it in judgement. This is his strange work, Isa. 28. 21. He withholds judgement as long as possible. There does, however, come a time when He hardens the hearts of men and leaves them to face the consequences of their action.
Are we prepared to rest in the faithfulness and mercy of God?

Memory Verse 'What shall we say then? Is there unrighteousness with God? God forbid', Rom. 9. 14
April 8.	Romans 9. 19-33
The Sovereignty of God
Paul now comes to the argument that no one has resisted the will of God so He should not find fault. This is a common argument in the democratic world. Democracy is based on the idea that everyone is equal so all have an equal say. Divine order recognises that God is over all and He sets up rulers as He pleases. As Creator, He has the absolute right to work as He chooses. Man is no more than a piece of clay in the hands of the Potter. Just as a potter would do what he chooses with a piece of clay, so God has the perfect right to do what He will with the men whom He has made. Once again, Paul uses very precise language. He tells us that God waits patiently for men to turn. He does not act hastily. No one will be able to claim that they did not have opportunity to repent. Because of the refusal to repent, God uses such men as a dark background to highlight the glory of his mercy. While God has given special promises to Israel, He still calls Gentiles to Himself. This in itself is an evidence of His mercy and justice.
Paul takes us to Hosea to show that this was always in the mind of God. He has promised that those who were not His people and those who were not of His chosen nation will be called the children of the living God. There is a double meaning in this. It confirms that the Gentiles will always in the mind of God for blessing. It also confirms that the Lord always knew that Israel would refuse Him and lose what He intended for them. We still have not seen the time when this will be fulfilled, but we can be certain that His Word will not fail.
Paul takes us to Isaiah to confirm this. It may be that the nation dwindles to nothing as far as men are concerned, but the Lord will keep a few faithful to Himself. The fact that Israel are the people of the Lord does not mean they will not face judgement. It does, however, mean that the judgement will not remove the people in the way that Sodom and Gomorrah were removed.
Paul now summarises the position in the present day. The Gentiles who never professed a genuine desire for righteousness have obtained what they did not seek. We have to understand this at a collective level. Paul is not saying that every Gentile will be made right in the sight of God. He is saying that, as a whole, Gentile nations had no real interest in the righteousness of God. This is clearly seen in the conduct of men like Pontius Pilate, Felix or Festus in our New Testament. It is equally clear in the kings of the Gentile nations in the Old Testament. When the gospel of Christ came to the Gentiles, they were more ready to listen than the nation whom God had chosen. As a result, they were justified by faith. In contrast, Israel as a nation tried to follow the righteousness of the law that God had given. They failed to fulfil it because it is impossible to achieve for the natural man. Their pride means that they would not accept the need for the sacrifice that God provides. Although they had the revelation of God to man, they did not allow it to control their lives. Instead of understanding that the law condemned, they did everything they could to meet its demands or their interpretation of its demands. Paul continues to quotes from Isaiah chapter 28 to show that the Lord had foretold this. The foundation stone that the Lord laid has become a cause of stumbling because they would not believe. Instead of the mercy that is freely available, they have faced centuries of trouble and tribulation which has still to come to its climax.
Are we resting on the unmovable foundation of the Rock which is Christ?

Memory Verse 'As it is written, Behold, I lay in Sion a stumblingstone and rock of offence:  and whosoever believeth on him shall not be ashamed', Rom. 9. 33
April 9.	Romans 10. 1-13
The Righteousness of God
Paul now speaks of his desire to God for Israel.  His first longing is for them to be saved. He knows from his own experience how zealous they are to do what they think God desires. The issue is that they are ignorant of what God really wants. They convinced themselves that they need to fulfil the demands of the Law. Sadly, this is true of many in the world today. Religion is based on this principle. Possibly even the majority who profess the name of Christ are also guilty of the same error. The idea that I can meet the demands of God is one which appeals to pride. The devil will be quick to encourage this thinking because he knows that it will condemn the person to judgement. In contrast, the gospel demands that we submit to the righteousness of God. Once again, Paul is making clear that the gospel is a message that demands obedience. It is not an intellectual message with which we simply agree. We must act on what we know if we are to come into the good of all that God offers. Christ has met every demand of the law. He has laid a foundation by which God may righteously receive the sinner who believes and acts upon this.
The law as given by Moses promises life to those who keep it. The issue is that it can only highlight when a person fails. It can do nothing to remedy the failure. The offerings in the Levitical law provide a picture of how sin can be put away. The issue with these is that they need to be repeated on every occasion. He cannot empower a person to meet the demands of God in righteousness.  The righteousness of faith looks away from self and rests in Christ. Paul quotes from Deuteronomy to show that this is what the Lord through Moses wanted the people to understand. God has spoken. His word is open for all to hear. The message is simple. All who confess the Lord Jesus and believe in their heart that God raised him back to life will be saved. The confession is important. It is not simply words. It is a recognition that Jesus has absolute authority as Lord in the life. The resurrection is the vindication of this truth. If a person does not accept the authority of Christ in their life personally, we cannot confirm a confession of faith. Equally, anyone who denies that Christ rose from the dead is denying the foundation of the righteousness of God by faith. Verse ten reverses the order because the work starts in the heart. Any outward change must be the evidence of faith in the heart. An appearance of obedience will not save a person unless they believe in their heart. The confession is the outworking of the power of the new life that comes through faith. Paul once again quotes the Scripture, 'Whosoever believeth on Him shall not be ashamed', Isa. 28. 16. This is the foundation of the gospel. It is what has been taught from the beginning. The verse in Isaiah confirms what the Lord really wanted from his people.
Paul now reaffirms that the same Lord is dealing in the same way with both Jews and Gentiles. The message of the Old Testament is the same as the New. The desire of God for Israel was that they would be witnesses throughout the world. Israel became insular in their thinking so they failed to fulfil this. We need to be careful today to ensure that we are true to our calling. The Lord desires to save everyone who calls on Him. He does not make any distinction and we should do all in our power to preach to all whom we meet.
Are we resting in the faithfulness of the Lord and His promises?

Memory Verse 'That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved',  Rom. 10. 9

April 10.	Romans 10. 13-21
The Call of the Gospel.
The Lord has promised that all who call on Him will be saved. Paul now raises the question as to why they would call if they did not believe. The very fact that someone calls for help is evidence that they believe the person can help. This leads to the next question, How will they believe in someone of whom they have not heard? This is even more obvious than the previous question. A person in serious trouble might call to a bystander in the hope that they can help. It is impossible to contemplate a time when someone would call for help from someone of whom they had not heard. Paul now comes to the challenge for believers. They will only hear of the Lord and His salvation if someone preaches to them. The Lord gave a commandment to his disciples to go into all the world and preach, Mk. 16. 15. This is still valid for every believer today. The present age started with the commandment of the Lord. In his last letter, Paul tells Timothy to do the work of a evangelist, 2 Tim. 4. 5. This confirms that the commandment is true for all, not just the apostles. The most important requirement to preach is that a person has been sent by the Lord. This is true in a general sense as we have seen. There is a specific sense in which we need to be prepared to speak as the Lord gives opportunity. This could be public preaching either inside a building or in the streets. It could be conversation with people we meet. It is equally important in all cases that our hearts are prepared so that we can speak a word from the Lord.
Paul takes us back to the prophecy of Isaiah and reminds us of the beauty associated with those who preach a message of peace and good things that the Lord has given. This has a challenge for us regarding the message that we preach. We need to set the background in the same way as Paul did in the early chapters of this epistle. We still need to be careful to preach in a way that shows we have a message of good news. There is judgement but there is peace available for those who repent. The judgement for sin is severe but there is no one who needs to suffer because the work of Christ has satisfied the throne of God. The price He paid is adequate for all if they will repent and believe. Sadly, the statement in Isaiah is almost immediately followed by the question, Who hath believed our report? The message has gone out to the ends of the earth, but the people refuse to listen. They have not heeded to the words of the prophets but they fulfilled them in crucifying the Lord. Equally, they have failed to understand the claims of God on them. Moses warned that the Lord would use other nations to make them jealous. The record of Paul's life shows how true this is. In his unconverted days, he led the hostility of the Jews. As soon as he began to preach, he became the object of their hostility. Sadly, over the many centuries since the time of the Lord, the words of Moses have been fulfilled by Israel's hatred of the Lord.
Isaiah makes a clear statement of the contrast. The Gentiles, who did not know the Lord so they did not seek Him, have found him and entered into the joy of his salvation. The people who had the promises of God has refused His Word consistently. Instead of the joy that the Lord desired for them, they have come under the judgement because they disobeyed and blatantly refused the word of God. The challenge of this for us is to ensure that we live by the word of God alone, not ideas of men that may distort its truth.
Are we careful to take every opportunity to preach the Gospel of our Lord Jesus?

Memory Verse 'And how shall they preach, except they be sent? as it is written, How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things!', Rom. 10. 15
April 11.	Romans 11. 1-10
Israel's Prospect
Paul now answers the question as to whether God is set aside Israel. It is sad to think how often Israel have suffered at the hands of those who profess the name of Christ but deny His truth. There is an immediate and categoric answer that Israel have not been set aside. Sadly, the record of history is littered with examples of men who denounce Israel. They have used Israel's part in the crucifixion to justify atrocities against the people of the nation. Paul reminds the Romans that he can trace his family to Abraham and Benjamin. There are many like him who were born into the nation of Israel but have been born again through faith. There is no way in which God would turn away the people that He chose. Paul takes us to Elijah to confirm that the Lord will always maintain a remnant. Elijah thought that he stood alone but God had to answer him by pointing to seven thousand men who were faithful to Him. In exactly the same way, the Lord has preserved a remnant who have been saved by His grace in the present time. They have come into blessing in exactly the same way as the Gentile believers. Paul virtually reiterates the statement that he made at the beginning of chapter four. Grace and works are mutually exclusive. It does not matter if we think of Jew or Gentile, every person must be justified by grace.
The current situation is that Israel has not received the promise that it wanted. Some have come into blessing through the grace of God. The rest of the nation is blinded to the truth of God. Once again, Paul quotes from Isaiah to prove that this is what the Lord anticipated. At the very time when Isaiah had a vision of the glory of the Lord, the Lord told him that his message would not be received by the nation. It led to a seventy year captivity a few years later. On this occasion, their refusal has led to nearly two thousand years away from the land of promise. Paul also quotes David when he speaks of the judgement that comes. Psalm 69 clearly foretells the sufferings of Christ at the cross. Verse 22 forewarns the people of the result of their rejection of Christ. The people who had the revelation of God and saw the glory of the Lord are blinded to the truth. Rather than accept the truth, they hid. When the Lord gave the law to Moses, they hid behind him. The prophets show us that there are different ways in which they did this throughout their history. Finally, they hid behind a facade of religious observance. The very things which spoke of privilege have become their condemnation. They were called to fellowship with God but they failed to fulfil His demands. They maintained the outward observance touch Lord was not in it. The result is that they boasted in their own efforts and refuse to glorify the Lord. The nation that should have been the head of all nations has been left to bow under the yoke of bondage. They have become the servants of other people when the Lord wanted them to lead. It is sad to consider how clearly this was foretold. As we read through the Acts, we find many occasions when Paul goes into the synagogue and reasons with the Jews. There is little doubt that he was highlighting these truths so that the people avoided the snare. This is seen in the record of Acts chapter 13. Paul quoted from Isaiah to warn the Jews of the consequences of refusing Christ. Sadly, they refused both the message and the messenger. Paul and Barnabas had to leave the city because of their hostility.
Are we careful not to limit the thoughts of God to ourselves?

Memory Verse 'But what saith the answer of God unto him? I have reserved to myself seven thousand men, who have not bowed the knee to the image of Baal', Rom. 11. 4

April 12.	Romans 11. 11-24
The Gentiles' Privilege
Paul now deals with the question as to whether Israel's stumbling will lead to a final judgement. He refutes this by pointing out that the result has been that the Lord has offered salvation to the Gentiles. The reason is to provoke them to jealousy. While this has led to bitter hatred at first, it will ultimately lead to their salvation. Paul argues that if God can bless the Gentiles because Israel have fallen, there will be still greater blessing when Israel are restored and enjoy the full promises of God. The Lord can never set aside His promise. He may delay its fulfilment in the eyes of men but it will come to pass.
Paul's desire for Israel is such that he will do all that he can to provoke them to faith. His already told us of his desire that they might be saved. He is now highlighting that he will do everything that he can to accomplish this. This is an example for us to follow. We ought to have the same desire for those whom we meet. It could be family, it could be friends, it could be colleagues. Our first desire for all should be that they are saved. In the case of Israel, there is an added incentive. The purpose of God for this world centres in the nation. Paul knows, and we should understand, that this world will never see the blessing that God desires until Israel enter into their blessing. This is the idea of life from the dead. There will be a resurrection of the dead which the Bible calls the first resurrection, Rev. 20. 5.
Paul now uses the picture of an olive tree to illustrate what God is doing. He has used Israel as His witness in the world. This is His work so it is holy and it cannot fail. He has now taken away some of the branches because of sin. He has also grafted in branches from another tree. Paul anticipates that some will think that God has set aside Israel so that we can be brought into His blessing. This is exceptionally flawed logic. It is suggesting that the Gentiles are inherently better than Israel so they might deserve the grace of God. The truth is that the Gentiles have only come into the blessing because of Israel's unbelief. The Lord wanted Israel to be a source of blessing to all nations. They fail to fulfil this. Finally, they refused the very One who was sent to accomplish the work of God. What God has done should cause us to fear. We should understand that He will set aside the Gentiles in the same way as he is set aside Israel. This is not individual. This is a collective truth. Just as a remnant of Israel are saved and in the church today, so Gentiles who believe at a later day will take their place in the kingdom when Israel are restored.
The lesson is that it is far easier to graft in a branch that comes from the tree rather than one from another tree. If God can set aside Israel for a time and and offer blessing to the Gentiles, He can certainly restore the nation back to its original position. In addition, if God is willing to set aside the nation that He has called for Himself so that the Gentiles are blessed, He will certainly move to restore the nation to its place. There is a solemn warning. God has shown both goodness and judgement. At the present, the Gentiles are enjoying the goodness of God because His judgement has fallen on Israel. This is only true while the Gentiles walk in line with His goodness. If we refuse, we shall bring the same judgement on ourselves. Equally, if the nation as a whole turns from its unbelief to God, it will be brought back into the calling that God has purposed for it.
Are we living in the realisation that the Gentiles will be put aside for Israel?

Memory Verse 'Behold therefore the goodness and severity of God: on them which fell, severity; but toward thee, goodness, if thou continue in his goodness:  otherwise thou also shalt be cut off', Rom. 11. 22
April 13.	Romans 11. 25-36
Israel's Future Glory
Paul now brings this section to a conclusion. He speaks of the mystery of God's dealing in the present. When he speaks of a mystery, he means something that had not been revealed before. In this context, the mystery is that the times of the Gentiles which began with the captivity of Israel under Nebuchadnezzar would continue for centuries in which time the Lord would save Gentiles on an equal footing with Israel. This has nothing to do with merit or status. The Lord has always intended to call the people from the Gentiles. The full extent of this is only seen when we come to the later epistles, especially Ephesians. Once this body, the Church, is complete, it will be taken to heaven and the Lord will work with Israel once again. At that time, the Lord will execute judgement but at the same time He will save all who call on the Lord. The language here is very clear. This is not a replacement of the nation with the Church. It is a separate work which is completed before the nation enters into the fullness of the promises of God. The Old Testament is very clear that there will be a Saviour for Jerusalem who will take away the ungodliness of the people. The fact that the Gentiles enjoy this today cannot negate the promise of God. At the moment, the Jews are enemies of God and the gospel. This gives opportunity the Gentiles to be saved. They are still beloved of God for the sake of their fathers. He cannot fail to fulfil his promise even if He does delay its manifestation. Paul states an important principle. The gifts and calling of God are without repentance. This is the foundation on which we rest. If it were not true, we would have no certainty as far as eternity is concerned. We cannot think that God could behave differently in different circumstances. He is the Same. There is an exact parallel between the days in which Paul writes and the end of this age. At the beginning, Israel refused their Messiah and came and the judgement of unbelief. As a result, Gentiles came into blessing through the gospel. At the end of the times of the Gentiles, the Gentiles will face the judgement of God for their unbelief while Israel have restored. At all times, people are only blessed because of the mercy of God. Whether Jew or Gentile, no one will be saved until they come to an end of themselves and turn to God for mercy.
As Paul considers these glorious truths, he breaks into a doxology to magnify the ways of God. The language that he uses suggests that he finds words are inadequate to express what he wants to say. The wisdom and knowledge of God are a well that can never be measured or exhausted. Men may think that they can scheme to overthrow the ways of God. Every time it ends with greater glory to the name of God. Even the devil himself cannot stop God from glorifying His name in everything that he does. It is equally true that no one will ever be able to explain the ways of God. We may question on occasions but time and again we find that situations where we raised questions led to a greater glory for God. He must be allowed to fulfil his purpose. We often ask Him to give a blessing on what we choose. We need to recognise that everything must come from Him. He gives. He asks nothing. He is the Source of all things. He is the means by which all things take their course. He is the One who will bring all things to their climax. He is at the centre of all things. Without Him, there is nothing. In chapter 1, we learned that creation was a manifestation of His glory. Here we find that the end of creation will be the ultimate manifestation of His glory. The physical creation may pass away but He will remain in all His glory.
What response comes from our heart as we consider the goodness of God?

Memory Verse 'O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out!', Rom. 11. 33

April 14.	Romans 12. 1
Consecration
Paul now brings the plea to consider the implications of all that we have learned. The truth of God is never purely academic. It is always designed to have an effect on the life. The effect of the gospel is summarised in the first two verses of this chapter. In verse one, we have the outward evidence of the truth of God at work in our lives.
Paul uses a strong word for his plea. The force here is that the truth of the gospel has a claim on our lives that we cannot ignore. Our hearts should be challenged to show the same love for God as He has shown to us. The basis of his plea is the mercies of God. This word has the idea of the tender heart of God. If God has shown compassion on us when we had nothing to merit His favour, we cannot live as though this meant nothing to us. He gave all that He had without reason. There is nothing that we can give that could ever approach this.
The gospel demands that we present our bodies to God. The idea of this is twofold. We should give all that we can of our lives in a practical way for the glory of God. In addition, we should yield every part of our body to God alone, not to the desires of the flesh or of the world in which we live. The fact that this is a living sacrifice teaches us that we are not expected to cut ourselves off from the world. Our Lord desires and expects that we will live in the world, but we will not to live like the world. We will be clear testimonies to the fact that the truth of God has changed the whole outlook of our life. It should not be a legal act which we do out of obligation. It should be evident in our lives that what we do is our response to what God's love has done for us. The world will quickly tell the difference. We may satisfy ourselves but we will never glorify God if our sacrifice is not from the heart.
The sacrifice will only be acceptable if it is holy. We have learned in the earlier chapters that the power of sin has been broken. We are not in bondage to sin. We have the Holy Spirit to empower us to live a holy life. Chapter 6 teaches us that we must yield our members to God and to righteousness. As we do this, the character of God and of Christ will be reproduced in us by the Spirit of God. This will lead to a holy life which will bring glory to the name of God.
The idea of acceptable is that our life is in harmony with what God desires. We saw clearly that it is impossible for man in the flesh to please God. There is complete enmity between the flesh and the spirit. Even with the strongest will, no one could satisfy the heart of God because of the weakness of the flesh. The result of the Holy Spirit indwelling the believer is that that we can and should live for the pleasure of God.
The idea of reasonable service is that this is both logical and an act of worship. Our Lord told the woman from Samaria that the Father is looking for those who will worship in spirit and in truth. This verse explains, in measure, what He meant by this statement. Our words mean nothing if our life is not consistent. It is easy to speak words that sound good in ears of men. This brings no pleasure to God. He is looking for reality that is seen coming out of the heart and worked out in the life of His people.
What response is seen in our lives to all that we have received in Christ?

Memory Verse 'I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service', Rom. 12. 1

April 15.	Romans 12. 2
Transformation
We are now told that the transformation must be inward as well as outward. While we need to ensure that our bodies are given to God, this is not enough. We are likely to be discouraged by failure. The world will press on us and we will be tempted to listen. We need to recognise the dangers. To do this, our minds must be in line with our bodies. It is as the truth of God fills our minds that we will be able to withstand the temptation. The first statement is negative. We must not be pressed into the mould of this world. This is easy to see, but difficult to do. The world has so many forms that  we can avoid some of the snares and still be trapped by others. This is the way of the devil. He will remind us of our successes. This can easily blind us to the failures. It is always dangerous to start to list things because it suggests that things that are not mentioned are of no consequence. Even things that may be essential in moderation may become a snare if we allow it.
The important principle here is that it is the mind which is the source of the problem. Some may be able to use certain things of the world without abusing them, 1 Cor. 7. 31. We must not criticise this, especially when they are using things for the glory of God, This does not mean that everyone can do the same, It may be that what one person uses for the glory of God is a snare to another. We must avoid things which are only for personal use if they bring a snare to other believers. We all need to ensure that our mind is renewed by a constant washing with the word of God. Many of the things which cause problems will fade away if the Person of Christ and the truth of God fills our hearts. Temptation is often an evidence that we have allowed our minds to be distracted. Paul gives very clear and detailed instruction as to how we achieve this in Philippians chapter 4. In the context, he is dealing with differences between the saints, but the two are closely linked. Most of the contention among believers is because the truth of God and the peace of God does not guide us
The result of renewing our mind is that we will prove the will of God. We often hear the question as to how we can know the will of God. This is the clearest answer in Scripture. The reason for the question is often because a person has preconceived ideas. The truth is that, if our mind is cleansed by the word of God, we will quickly see that He is leading us. As we follow, we will prove the true character of that path. It is good. in a way that is for our good, that we will see to be more acceptable than any alternative  This means that it has been designed with our best interests at heart. There may be difficulties, but we will always be prepared for them if we are listening for the Lord. It is acceptable. This may not appear to be true if we judge by the world's standards but, if we continue to follow, we will look back with joy when we think of what He has taught us. It is perfect. We may think of other paths. We may see great advantages in those ways in light of our limited understanding, When we reach the end of that part of our path, we will see that every other route had pitfalls which would have brought less good and possibly even harm. The problems come if we have set our minds to go in a particular path. On occasions the Lord permits it and we suffer. At other times, He stops us so that we do not come to any harm and we fight against Him. The only safe course is total obedience with a mind filled with the truth of God,
Are we careful to keep our minds in touch with the Lord?

Memory Verse 'And be not conformed to this world.  but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God', Rom. 12. 2
April 16.	Romans 12. 3-13
Relationships with Fellow Believers
Paul now brings us to consider the claims of the gospel on our relationships with other believers. The key to this is that we all have a right appreciation of our standing. Problems arise when someone thinks too highly of themselves. They will set out to impose their ideas on others. We do need to be accurate. It is possible, if less common, for someone to think too little of themselves. This could mean that they fail to stand when they ought.
The key to our relationships is that we are all members of the same body. The natural body has many members which all do their own work. We do not think that any member could be ignored. We accept that they all have a role without thinking about it. The same is true for the believer. We are all members of Christ. The testimony of the Lord depends on every member doing what the Lord asks from them.
We have all received a gift to enable us to undertake the work that our Lord requires from us. This is directly linked to grace and faith on this occasion. This emphasises that any work that we can do will be because our Lord has given us the work. If we are to fulfil what He wants, it will only be as we take hold on Him to empower us to do that work. We have no inherent ability to do anything for the glory of God. This should have two effects at least. We will not promote ourselves because we recognise that we are nothing neither will we promote other men because they are nothing. Christ alone must be exalted.
The list of gifts here is interesting because there are several gifts which are not seen in the other lists.. Prophecy, teaching and exhortation are all gifts which we would quote in this context. Ministry has the idea of service for Christ in a general sense. This might include more mundane activities that are necessary for the work to continue. Giving would remind us that there are works which are for the good of others. Ruling has the idea of watching or leading by example. These need to take care because others will follow the example. Mercy again is something that we should all do for the good of others. It must not be something that we do reluctantly.
Paul now brings some general exhortations. These are ways in which every one of us must act for the good of others. We must love everyone in the same way. We must hate every form of evil and love every form of good without exception. We must treat every believer as our own brother because this is what they are in Christ. We must be ready to give others credit to our own detriment. We must not slack in our work. This applies to our secular employment as well as spiritual. There are dangers in both directions. Some can be faithful in their secular work and not have time or energy to fulfil the work of the Lord. Others will be active in the work of the Lord, but fail to fulfil their obligations in a secular sphere. Both are going against this injunction. Any work must be done with energy as the service of the Lord. Paul teaches clearly elsewhere that this includes service for a master, Eph. 6. 5,6; Col. 3. 22-25. The spirit in which we do this is one of joy, patience and prayerfulness. It is not enough to fulfil the outward appearance, the heart must be right if the Lord is to take pleasure. Finally, we must be aware of needs and answer them as we are able.
Are we careful to recognise and encourage the gift in each fellow believer?

Memory Verse 'For I say, through the grace given unto me, to every man that is among you, not to think of himself more highly than he ought to think; but to think soberly, according as God hath dealt to every man the measure of faith', Rom. 12. 3
April 17.	Romans 12. 14-21
Relationships with Other Men
Paul now brings us to consider how we should conduct ourselves in the world. He starts with the question of how we react to opposition. This underlines the expectation that we will find hostility from the world. We should not answer their hostility with enmity. We must show the love of God by blessing those who persecute. We should not even have a thought of invoking a curse on them. This immediately emphasises that our reaction comes from inside. We could put on a show but our words may betray our inner thoughts. The fact that we do not curse shows that we do not have any bitter thought.
We should show sympathy to all whom we meet. Some will rejoice. It may be that they rejoice at our expense. We should be able to share their joy even in the face of sorrow. Equally, when they are in sorrow, we should share their sorrow. Again, this is not conditional. It may be that their sorrow is a cause of joy to us. We must share their sorrow even in our joy.
We must treat everybody on the same basis. We should not give preference to those who have positions of importance or to those who could benefit us. We must treat the lowest of men in the same way as we would treat the highest. Clearly, we must respect authority so we must give those in high office their due respect. The basic principle in all our dealings is that we do not exaggerate our own importance or wisdom. We must never allow the idea of giving what we receive to govern us. Our dealings must be open to scrutiny in every respect. In addition, our desire should be that we are at peace with everyone as far as possible. Any hostility should come because another person refuses our friendship. We must never allow a desire for revenge to motivate us but we must ensure that all anger is set aside before we act. These two features, which are often seen together, will bring more harm than almost any other feeling that we could name. We are trusting in the Lord, who is fulfilling His purpose, so we must leave all things in His hands. There are many ways in which He may use our circumstances for His glory. Our actions may hinder His work. Paul is a clear example of this. If the early believers had tried to take revenge on him, he might never have known the prompting of the Holy Spirit which ultimately led to his conversion. What is expected from us is a far higher standard. We must not simply turn away, we must show positive kindness. This is what the law of God had set out. Just as the Israelite was told to return a donkey to its owner even when the owner was an enemy, so we should feed the hungry and give drink to the thirsty even when they are enemies. This is a clear evidence of what the law meant when the Lord said, Thou shalt love thy neighbour as thyself. This will lead to embarrassment for our enemies. It will have greater effect than heaping fire on their head in anger at what they do.
The truth is generalised in the statement that we must overcome evil with good rather than allowing evil to overcome us. This verse teaches us that there is no middle course. If we do not show good in response to the evil of men, we are allowing evil to take control in our lives. We cannot excuse ourselves by saying that we did nothing. The truth of God is clear that we must show the same love as our God and our Lord. This is unconditional. Anything less is failure to live by the truth of God.
Are our relationships with the world regulated by the Cross of Christ?

Memory Verse 'Be of the same mind one toward another. Mind not high things, but condescend to men of low estate. Be not wise in your own conceits', Rom. 12. 16
April 18.	Romans 13. 1-7
Relationships with Rulers
Paul now brings us to consider our relationship with rulers. The basic principle is simple. Every power set up by God. Whatever our thoughts may be, no one is in place of authority unless God permits. This is certainly contrary to the thinking of the world today. Men say that they choose powers within those countries where there is democratic rule. They do not want to admit that there is a God Who is over all. It will be far harder for believers when the rulers are opposed to the gospel. Paul wrote this against a background of constant persecution. We need to be careful to understand what Paul is saying here. The idea of resisting is to withstand or set oneself against the power. Paul is not saying that we must accept every limitation that the authorities put on us as believers. We have a command from our Lord to preach the gospel. If we can do this within the law of the land, we should do so. If the law is such that we are not allowed this liberty, we have a duty to obey God rather than men. If this brings us before the rulers, we must accept whatever sentence they pass in the light of this truth that God has set them up.
As a general principle, rulers will set out to encourage good and to punish evil. If we are living the life that we ought, our works should commend us to the rulers. In many cases, this will lead to favour from the rulers for the Christians. This may be why accusations against Paul were dismissed on a number of occasions. Underlying these verses, there is the assumption that believers will be marked by good works in their life. This is one of a number of occasions where the New Testament shows that a believer will display good works. These cannot save us. They are the result of the work of God in our lives. Because the power of sin has been broken, we are empowered by the Holy Spirit to live lives that are good in a way that goes beyond anything that man in the flesh can accomplish. Our Lord taught that our good works would be as a light that would bring glory to God, Mt. 5. 16. Peter taught that our good works would shame those who brought false accusations against us, 1 Pet. 2. 12. In contrast, if we rise up against the rulers and are marked by evil, we bring judgement on ourselves. Paul is very clear here that this is just judgement. There is no excuse for the believer who finds himself in trouble because he has resisted the authority of the rulers without the word of God to direct us.
While we bow to the authority of men because of judgement, we have a higher reason. Our conscience demands that we obey them because God has placed them in that position. This raises the called to a higher level. We cannot claim to obey God if we resist men whom He has set up in authority. 
This truth extends to every sphere of authority. This is the reason why we pay tribute or tax when it is demanded. We may not agree with the reason for the tax. We may not agree with the use that men make of it. Neither of these nor any other reason exempts us from our duty to pay in full. The rulers have been raised up by God to execute rule on his behalf. Tribute or tax pays for them to do this. They will answer to God for what they do. We will answer to God if we do not obey His command in this respect. Paul now summarises what he has been saying. We must take care to give everyone their due respect in the recognition that we are paying what God has asked of us through them.
Are we careful always to recognise that the powers that be are ordained of God?

Memory Verse 'Let every soul be subject unto the higher powers. For there is no power but of God.  the powers that be are ordained of God', Rom. 13. 1
April 19.	Romans 13. 8-14
Love for Each Other
Paul now begins to bring some general principles to bear on the saints. He summarises the law in this respect in the same way as our Lord. The commandment, Thou shall love thy neighbour as thyself, summarises the second half of the ten commandments. We will never exhaust this. It does not matter how far we go in showing love to others, we will never surpass what our Lord has done for us. If we do show love however, we have fulfilled every requirement of the law. Paul lists the last five commandments. It is easy to see how we fulfil these by showing love to our neighbour. The commandment to love takes us much further than obedience to the letter of the law. We may not commit adultery but we can be jealous of others. We may not kill but, as our Lord taught, if we are angry without reason, we are committing a sin which is at the root of murder. We may not steal but love will compel us to give to those in need. We may not bear false witness but love will ensure that a person receives due honour for all they do. As we consider this, it is easy to see that love not only avoids the sin, but sets out in the opposite direction. It certainly does not harm any person, it positively seeks good even for those who may be enemies. It is also easy to see here how the cross sets the standard for this. Whether we look at mankind in general or at those who were specifically involved in the crucifixion, we find that love always seeks good for all. Our own experience with Christ teaches us that love reached out to us when we had no thought of God in our hearts.
Paul adds a further incentive. He takes us in thought to the fulfilment of our salvation. The day is coming when we will be delivered from this world of sin and from the flesh. In view of this, he encourages us to wake up to eternal realities. The world is sleeping in ignorance of its destiny. We have been roused by the Spirit of God so we ought to live in a way that shows the difference He has made. If we truly believe that the day is at hand, then we will have nothing to do with the works of darkness. We will put on the armour of light so that all can see where our loyalties lie. The idea of armour in this context is weapons of war. This links us with the end of chapter 6 where we were told to yield to righteousness not iniquity. Paul now details some of the characteristics of iniquity. He speaks of rioting and drunkenness, this suggests intemperance and lack of self-control. Chambering and wantonness suggest a readiness to engage in open immorality. Strife and envy remind us that it is not just the outward appearance but the thoughts that must be in control. It is possible for us to avoid all outward forms of iniquity yet still be guilty in the sight of God. The contrast is that we must put on the Lord Jesus Christ. By the Spirit of God, our lives must be more conformed to His image as we learn of Him. The truth of God is not abstract neither is it negative. There are things to avoid but these will fall into place if we have a positive desire to learn of Christ. We cannot learn of Him without being changed. The things that were important or attractive will fade as we look to Him and allow the Spirit of God to have control. It is only as our hearts and minds of full of Christ that we fulfil the instruction not to make provision for the flesh. If we tried to do this in our own strength, we are doomed to failure. The flesh will always dominate unless we yield to the Spirit of God. The converse is gloriously true: the flesh is powerless when the Spirit is in control.
How often do we consider the debt that we owe to those around us?

Memory Verse 'And that, knowing the time, that now it is high time to awake out of sleep: for now is our salvation nearer than when we believed', Rom. 13. 11

April 20.	Romans 14. 1-13
Differences of Conscience
Paul now deals with the question of those who are weak in the faith. There were some who still wanted to live by the law although they had been saved. They thought that all of the Old Testament commandments still applied in the present day. This is not a ground for setting aside truth that is taught in the New Testament. Paul has already shown that the last five of the Ten Commandments apply. He explains that he is referring to commandments that limit what a person may eat. Later he deals with observing days in the same context. These are issues which are related directly to Israel rather than the Church. The important principle here is that such people must be received and the differences should not cause contention. They are of no direct consequence for us today. This is why Paul speaks of those who do not observe these practices as strong believers. They have entered into the liberty of the gospel in greater fullness than the weak. Despite this, they must not despise someone who does not have the liberty that they enjoy. They must respect his conscience. Equally, the person who observes these practices must not condemn another person because they do not. This principle can be applied to a number of situations of this nature. It cannot be used to justify setting aside New Testament truth. We are not called to pass judgement in this respect. Every person must answer to the Lord. Paul uses the illustration of slavery. Only the master can tell his slave what to do. No one else can instruct him or judge him. For us today, we have the assurance that God upholds us. If we walk honestly before Him, we can rest on Him to vindicate us if others judge. Paul introduces the question of days in this context and shows that the same principle applies in both situations. What is important is that we obey our conscience before the Lord.
Paul moves to a general principle. Every one of us lives and dies to the Lord. We are His, we obey Him. This is not an excuse for rebellion. The Scripture is clear that we must accept all authority. Paul has dealt with secular authority in the previous chapter. He deals with those raised up to guide the saints in 1 Thessalonians chapter 5. This is also reiterated in Hebrews chapter 13. As always, we must understand the teaching of any particular passage in its context. Specifically, we must never interpret one passage in a way that contradicts another passage.
Paul now takes us to the ultimate test. Every one of us shall stand before Christ. All that we do will be seen in its true light. This truth applies to both the strong and the weak brother. As far as any of us are concerned, we must be careful that we do not judge unless we have the clear authority of Scripture for our action. There are a number of sins that must be judged. The danger is that we extend the list to cover situations which are more applicable to the teaching here. Paul quotes from Isaiah 45 to show that the Lord will call everyone to account. This extends the truth of these verses beyond believers alone. We will all find ourselves in situations where the world criticises what we do. It may be that our actions are illogical to the natural mind. As long as we are walking in faith, we can be certain that our Lord will uphold us. In this context, the danger is that we may find ourselves in the wrong in the sight of God because we stumble another believer. This is far more serious than the right and wrong of such matters as we have in this chapter.
Are we careful to live our lives with a clear conscience before God?

Memory Verse 'Let us not therefore judge one another any more: but judge this rather, that no man put a stumblingblock or an occasion to fall in his brother's way', Rom. 14. 13
April 21.	Romans 14. 14-23
Consideration of Others
Paul now highlights the doctrine that underpins what he has said. He is very clear that there is nothing unclean about any food in itself. The first concern is that if someone considers it to be unclean, he should not eat it himself. Paul will come back to this at the end of the chapter. A more important principle is that none of us should upset another brother by what we eat. This is a clear evidence that we are not showing love for others. We may be within our rights to eat but then love demands that we consider others in such a situation. Paul takes us to the cross as the foundation of our conduct. Every believer is linked by the death of Christ. None of us have any standing without this. As a result, we should all treat one another  with consideration and love.
Character is of prime importance. Our Lord wants us to show  righteousness, peace and joy in the Holy Spirit. This righteousness is not an outward show of doing right. It is a life that is under the control of the Holy Spirit so that the flesh and sin cannot dominate. If we live in this way, we will enjoy the peace of God in our lives and we will live at peace with others. This will lead to an inward joy which cannot be lost as a result of any outward circumstance that we face. This life will bring pleasure to the heart of God and it will commend us to all men whether they believe or not. We learn from other scriptures that the Christian life will bring suffering and persecution. We must never excuse our conduct. We should never be the cause of suffering, rather our lives should expose the bitterness of those who persecute the believer.
Love will also lead to actions that build up others. This takes us beyond the question of whether we might stumble others. The question now is, Are we doing positive good for them? This is a consideration that Paul uses on a number of occasions. Sometimes he will remind us that certain things will not edify ourselves. On other occasions such as this, he will emphasise that we can all build up others by what we do. It is not only those who take a lead in public who should be considering how to build up others. A simple act of kindness may be more edifying in the right circumstance than a message from the Bible. It may encourage the person when they need that help. In contrast, if we insist on our rights at the expense of others, we may destroy the work of God, not just individual lives. This needs care in all that we do. The Judgement Seat of Christ will reveal just how many lives and companies have been destroyed by one or two insisting on what they want. It does not matter how right they may be, we need to remember that judgement is always a last resort in the dealings of God. If this were not so, all of us would suffer eternal judgement. Our dealings with others should reflect this.
The foundation of everything that we do must be faith. If someone is not acting in faith, it does not matter how right or wrong the action may be, it is evil. The person will suffer for his action, but we will also be judged by the law for our part in this. If we have the faith to act without guilt, we can do so in the sight of God as long as we do not stumble another. If there is any question in our mind, then we should avoid the act because everything that does not come from faith is sin. In this context, faith is moulded by the word of God. It is the act of living out what we have learned in His Word.
Are we always careful to consider the effect of our actions on others?

Memory Verse 'For the kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Ghost', Rom. 14. 17 

April 22.	Romans 15. 1-7
The Example of the Lord
Paul summarises the teaching of the previous chapter by stating that the strong should bear the infirmity of the weak. He adds that we must all consider how we can build up others. He takes us to Christ as the perfect example. He quotes from Psalm 69 to remind us that our Lord willingly suffered reproach for the sake of God. In the context, Paul is pointing out that our Lord chose His pathway with no thought for Himself. He faced the hostility of evil men in order to fulfil the desire of the heart of God. We have only come into blessing as a result of this. Whenever we are tempted to ignore others, we should turn our attention to the cross and remind our hearts how much our Lord has suffered. He had far more moral right than we ever have. He reminded his disciples that He could call twelve legions of angels to aid Him. John chapter eighteen shows that He did not even need this. He only had to speak and his enemies fell to the ground. He set all this aside to suffer the shame of the cross so that His Father would be glorified and sinners could be saved.
Paul reminds us that everything in the Scripture was written to teach us the ways of God. It is not our place to choose which Scripture we must obey. Certainly, the New Testament shows us that much of the ceremonial law was written as a picture to illustrate what Christ would do. As such, it has been fulfilled in Christ but the lessons are there to help us to appreciate the greatness of the work of Christ. The result of the path of faith is that we will have hope in God. There will be difficulties. It may be that Paul recognises that limitations will arise from considering others. There will be the temptation to think that we have gone far enough. The lesson of the cross is that we have never gone as far as our Lord went. However far we go, we can be certain He went much further. We have the scriptures to support us in our pathway. The word for comfort has the same idea as the word translated Comforter John chapters 14 to 16. Just as the Holy Spirit draws alongside us in every circumstance of life, so the word of God has a message for us at every stage. If we walk in faith and do not deviate from the path of obedience, the result will be that our hope will become more real with every passing day. This will only come about as a work of God to create His Character in us. It was perfectly manifest in Christ and the work of the Spirit is to reproduce it in us. Consideration for others is one way in which He does this. The idea of patience in this context includes pressing forward as well as simply bearing suffering. It is far easier to endure suffering in a passive sense. The lesson here is that we must not allow the suffering to hinder our service. 
The result will be that there will be harmony amongst the saints that will bring glory to the God Who is the Father of our Lord Jesus Christ. This is something that we all profess to desire. The challenge to our hearts is whether we are really prepared to follow the path that our Lord sets out. In chapter 5, we learned that 'tribulation worketh patience'. Here we are learning in a practical way how this may take place and what its results will be. The final word in this context takes us back to our Lord again. If we have any question, Paul asks us to remember how our Lord received us. This is the example for us as to how we should receive every other believer. The truth of these verses applies to our dealings with every believer. It does not matter whether we meet with them regularly or not. Our Lord does not recognise the man-made divisions that abound today.
Are we always concerned with the glory of God in our dealings with one another?

Memory Verse 'For even Christ pleased not himself; but, as it is written, The reproaches of them that reproached thee fell on me', Rom. 15. 3
April 23.	Romans 15. 8-21
The Scope of Paul's Witness
Paul now highlights that the Lord came as a servant of the Jews to confirm the promises that God had made. In addition, His work will ensure that the Gentiles had reason to glorify God. This was always the intention of God but Israel had failed to fulfil it. Paul quotes four Old Testament scriptures to confirm what he is saying. The last of these make clear that the Messiah would reign over the Gentiles but they would trust Him in the same way as Israel. Although the Jews failed to understand this, the purpose of God must be fulfilled. In light of this, Paul's prayer is that the God of hope would fill the saints. This is the practical outworking of the hope that Paul has spoken about in chapter 8. As children of God, we are anticipating the time when the Lord will reign and creation will be delivered out of the corruption that has resulted from sin. We can live in the good of this today. The result is that we will have joy in every circumstance of life because we see all things in the light of the glory of God. We can also have peace because we rest in the assurance that any trial in this life will receive far greater compensation in eternity. The trials and tests of life will make us anticipate the glory of Christ far more if we allow the Spirit to work in our hearts.
As Paul looks at the Roman believers, he is certain that they are already living in the good of this. He speaks of their goodness. The idea here is that they show good to all around them. They are filled with all knowledge which suggests that the truth of God guides every detail of their life. They are able to admonish one another, showing the fulfilment of the desire that every believer will demonstrate care for each other. Paul is writing to them to confirm what they already know. There is a great danger that the devil might tempt them to think that they are not as well blessed as others. They have not received apostolic help in the way that so many other places him. Paul's letter will reassure them that the Lord has provided them with the same foundation as every other believer. In his letter, they have the affirmation of that apostle whom God raised to serve among the Gentiles. The end result will be that their service, like Paul's, will arise is a sweet savour to God in the power of the Holy Spirit. The language here is significant. We often think of worship in terms of praise and possibly singing. Paul is showing us that our service is also an act of worship. All that we do must come from a heart that is full of Christ. If this is true, our whole life will be an act of worship. If it is not true, even the words that we speak, however true they may be and however much they may honour Christ, will not be fully accepted in the sight of God.
Paul now explains the background to his service. He has been called to serve and he has good reason to give glory to God for what God has done. He does not want to speak about things which Christ has not done by him. There are two reasons why this may be true. He does not want to claim credit for what others have done. Also, he would not know in detail what has happened in those places. This stands as a warning to us about passing on things that we may hear without careful checking. What Paul has done is to preach fully in the whole region to the east of Jerusalem in those places where others have not preached. In many cases, the result of Paul's preaching is that companies of believers have been established not only where he preached, but throughout the region. This is particularly seen at Ephesus in Acts chapter 19. No one who heard Paul would be able to say, He did not teach some truth. No one in the region would be able to say, We never heard.
Are we always ready to preach the Gospel to all whom we meet?

Memory Verse 'Now the God of hope fill you with all joy and peace in believing, that ye may abound in hope, through the power of the Holy Ghost', Rom. 15. 13
April 24.	Romans 15. 22-33
The Desire of Paul for Rome
Paul now explains that he did not come to Rome because of preaching in other places. He has now preached in all the places in that region. He anticipates taken a journey into Spain and intends to come to Rome on his journey. As he anticipates this, he acknowledges that the Romans have much to offer. As we see so often, Paul recognises the joy of fellowship. He does not exalt himself. He encourages the believers with the assurance that they can be an encouragement to him.
Before he comes, he has to go to Jerusalem to take a gift from the believers in Macedonia and Achaia to  the poor in Jerusalem. He tells them that this is because the saints want to help their fellow believers who are in need. We know from Acts that Paul was arrested while he was at Jerusalem and taken to Rome as a prisoner. The Holy Spirit allows us to understand that even men like Paul do not have every desire fulfilled. This encourages us when we fail to see how hopes realised. It does not matter how good the intention, if the Lord has another purpose, our hopes will not be fulfilled. What we can be sure is that His way is always perfect, Psa. 18.30.
Paul points out that the Gentiles in general owe a debt to the Jews. We have come into blessing through them so we should repay that in a practical way in so far as we can. This is still true today even though many centuries have passed and the Lord has been calling out Gentiles for as long as He dealt with Israel in the past. As Paul speaks of the gift, he calls it fruit. This is a reminder to us that even our giving is an expression of the work of God in our lives. It is a practical illustration of what he said earlier, that we should give with simplicity. He also told the Corinthian believers that they should give joyfully. Each of us has a responsibility to recognise the needs of others and to do what we can to help.
Paul is certain that when he comes to Rome, he will know the fullness of the blessing of the gospel. As we consider what happened from other scriptures, this is true even if it is not in the way that Paul anticipated. He tells the Philippian believers that the members of Caesar's household were greeting them. He had an opening to preach to many who could not be reached by the general population. In view of his desire, Paul asks the Roman saints to join with him in prayer. He points out that this is as important as the outward work. They can strive as much as he will strive in the face of opposition. The reason for this request is that the name of the Lord Jesus Christ is glorified and the fellowship of believers through the Spirit will be manifest by the love for a man like Paul whom they have never seen.
His request is that he will be delivered from the unbelieving Jews and the believers will accept the gift. Paul knows the dangers that face him. He is hated by the Jews and he will face greater enmity in Judaea than in other places. He is also well aware of the influence that Judaisers would have in Jerusalem. While the believers may support Paul, they still have to take care not to offend others. There may be believers in Jerusalem who do not want to accept a gift from Gentiles. Paul ends by reminding us that we serve the God of peace. It does not matter what difficulties we face, we have the assurance that God is watching over us. We can rest in Him in the face of every circumstance. If we are anxious, we can turn in prayer to Him and prove His strength and peace to sustain us.
What guides our decisions as to where we preach?

Memory Verse 'And I am sure that, when I come unto you, I shall come in the fulness of the blessing of the gospel of Christ', Rom. 15. 29
April 25.	Romans 16. 1-15
The Salutations of Paul
Paul finishes his letter with the commendation of Phoebe. She is a sister who is noted for her service in Cenchrea. It is important to recognise that there are many forms of service which do not involve public speaking. Clearly Phoebe has been engaged in one or more of these activities. Paul's desire is that the saints in Rome receive her in the Lord. The idea of this is that because she belongs to the Lord, they should receive her as they would receive the Lord himself. This is true for every saint that any company receives. If we could grasp this, it would revolutionise how we saw one another. Many of the problems that have arisen over the years would have been avoided. Paul asks them to help her in whatever business she needs to undertake. The reason is that she has been a help to many including Paul himself. Here is another example of sowing and reaping. Phoebe has sowed over the years by her service, now Paul wants her to reap what she had sown.
Paul follows with a list of greetings. He names Priscilla and Aquila. These are a couple who have put their lives at risk for Paul. They are well known among all the churches. The example of how they conducted themselves at Corinth and Ephesus has clearly been followed throughout their lives. Even in Rome, there is a church meeting in their house. Paul names Epaenetus next. He is one of the first to be saved in Achaia, where Paul first met Priscilla and Aquila. This may be why he is named at this point. His name means praised. It suggests someone who has received praise from God and the saints. Mary is commended for the labour she performed for Paul and his companions Andronicus means 'Man of victory', suggesting someone who has displayed courage and faithfulness in his witness. Junia is linked with him. She is possibly the wife or sister of Andronicus. They are well-known to the apostles and were saved before Paul. Amplias is commended as beloved in the Lord. Urbane is a helper in Christ to Paul; Stachys is another whom Paul calls beloved. Apelles means 'Named', but Paul tells us that he is approved in Christ. Whatever name he had among men, he is honoured by the Lord Himself. This is far more important than any position on earth. Paul greets the household of Aristobulus. This may suggest that Aristobulus himself has gone to be with Christ. His name means 'best counsel' suggesting a man who is marked by wisdom. Herodian is another relative. His name suggests a link with Herod, but he is now united with the saints in Christ. Narcissus, means 'stupefied'. It suggests someone who has proved that the Lord is far better than any stimulant that this world can offer and is taken up with the Lord. In days when drunkenness, drugs and revelry are in the ascendency, how good to show that Christ satisfies every desire of our heart.   Tryphena and Tryphosa are commended for labour and Persis for many labours. Rufus is chosen in the Lord, along with his mother. Asyncritus means 'incomparable'. It points to his Lord. Phlegon means “blazing” and suggests zeal, Hermas means 'Mercury' who was the messenger of the gods, but now he is a messenger of the one True God. Patrobus means 'father's life'. It suggests relationship. Philologus is a 'lover of the Word'. He is linked with Julia, Nereus, his siter and a number of other saints. Olympas means  'heavenly'. This suggests our hope. These are all characteristics that we ought to desire if we are to serve the Lord faithfully and to glorify His Name.
What is the record of heaven concerning our life?

Memory Verse 'That ye receive her in the Lord, as becometh saints, and that ye assist her in whatsoever business she hath need of you.  for she hath been a succourer of many, and of myself also', Rom. 16. 2
April 26.	Romans 16. 16-27
Closing Salutations
Paul now brings his letter to a close. He calls all the saints to greet each other with a holy kiss and assures them that the churches all salute them. There is a common love for each other. It is seen in the kiss as well as the general salutation. Many of the saints will not meet each other on earth but there is a common bond that unites them. We should have the same love, particularly for those who are in need.
Paul now warns the believers to avoid those who divide and stumble the saints. This is a denial of the truth of God which they have learned in the gospel. People like this are only interested in their own ends, not the good of others. They will say things to deceive those who are not well grounded. The danger is that some will suggest we must show love even if it means compromising the truth. Paul recognises that the Romans are obedient in respect of love. He wants to be careful to ensure that they are also wise. Faith and love are often seen together in the New Testament. Our faith lays hold on God and His Word to mould our lives. This will then be seen in our love for the saints. If our love is not guided by the word of God in faith, it may be open to attack. It is notable in this context that Paul speaks of the God of peace bruising Satan under your feet. This is a statement which has a double fulfilment. It will be true in perfection when our Lord reigns and Satan is bound in the bottomless pit. It should be seen in measure in our present conduct. This happens when we are careful to refuse those who engage in his service. Division and stumbling of the saints are two ways in which the devil is active to undermine the testimony of the Lord. If we allow these things, he will gain the ascendancy. If we refuse them, we will bruise him.
Paul now adds the greetings of fellow labourers. In addition, Tertius adds his own greeting. Another three fellow labourers are named as sending greetings and Paul adds that the whole church joins with them. Once again, the unity of the saints is seen as well as their common desire for the good of all.
Paul closes by commending the saints in Rome to the grace of our Lord Jesus Christ. He then adds a doxology. He raises a song of praise to the One who has power to establish by the gospel. He has now revealed truth which has been kept secret from the beginning of time. The prophets wrote things which pointed on to the work that God would accomplish. Some of these things were not explained in detail. The fullness of all the truth is now revealed to us in the New Testament. The word of God was given to Israel originally. They are held responsible for what they knew. They were also supposed to take the Word to the other nations. Sadly they failed to live according to the word of God and to teach others its truth. In the present day, God has gone out to Gentiles. The message of God now comes to all nations. At the start of this letter, Paul explained that men were condemned by the record of creation and their own consciences even if they did not have the word of God. Now, he explains that God is sending His Word throughout all the world. The nations will be held responsible for obeying the word of God in faith.
Paul ends with a statement of assurance that the wisdom of God will bring glory to His name because of all that has come through Jesus Christ.
Are we living in the power of a changed life that is seen by all?

Memory Verse 'And the God of peace shall bruise Satan under your feet shortly. The grace of our Lord Jesus Christ be with you. Amen', Rom. 16. 20
April 27.	1 Corinthians 1. 1-9.
Opening Greetings.
Paul introduces himself in this epistle as an apostle of Jesus Christ. He makes clear that this is something which he received according to the will of God. He has not set himself up in a position and he has not been given that position by men. The significance of this statement becomes clear as we go through the epistle. There were men in Corinth who set themselves up as leaders. Paul is clear that the Lord does not recognise this. Sosthenes joins with Paul in the greeting. Even in this, Paul is making clear that he is not standing on his own.
He addresses his letter to the church of God at Corinth. This is a reminder that the saints in Corinth only have a standing because of the work of God. There would be no church if God had not chosen to work in that place. Paul then adds that they are sanctified in Christ Jesus. This has the idea of being set apart. He points out that they are called to live in the light of this and that they are linked with every other person who calls on the name of our Lord Jesus Christ. He is underlining from the outset that every believer owes all that they are to Christ and God. If the truth of these words gripped the hearts of the saints, it would have prevented many of the issues that have arisen over the years and that still continue to rise.
Paul greets the Corinthians by combining the Jewish and the Gentile salutations. He is underlining the unity of Jew and Gentile in the church of God. He links his greeting to God. His language links the title God to both our Father and our Lord Jesus Christ. It can only be used if there is equality between the Father and the Lord.
Paul tells of his thanks for the testimony of the saints in Corinth. As he does, it is notable that he speaks of what God has done. He speaks of the grace of God which is given to them. He speaks of how God has enriched them. He tells that the testimony of Christ has been confirmed in them. He points out that they are not lacking in any gift. Every one of these attributes is a work of God. Once again, in the light of what is going to follow, it is clear that Paul wants the Corinthian believers to recognise that they have nothing in which they can boast of themselves. This is true for every believer and for every company of believers in any place at any time. As soon as we lose sight of this, we will fall into error and fail to bear a faithful witness. Paul reasserts this when he points them forward to the fact that everything we hold to has its consummation in the coming of our Lord Jesus Christ and that we depend on Him to complete the work that he has begun. Paul has no doubts that this will be done, not because of anything in the Corinthians, but because God is faithful. He has called us into the fellowship of His Son, Jesus Christ our Lord. We can rest in the assurance that we are held securely in the hand of God and in the hand of His Son. This is the only confidence which is of any value. The thought of fellowship is one of the key thoughts through this epistle. Paul will start by exposing the divisions that have come about in Corinth and the reasons for them. Every division is a denial of our fellowship which we enjoy in Christ. The continued emphasis on our Lord is another key thought through this epistle. In these few verses, Paul has introduced the antidote to every issue that he will deal with among the Corinthian believers.
How can we measure the privilege that is ours?

Memory Verse 'God is faithful, by whom ye were called unto the fellowship of his Son Jesus Christ our Lord', 1 Cor 1. 9
April 28.	1 Corinthians 1. 10-17
Divisions and the Cross
Paul now deals with his first concern. He has been told by some of Chloe's house that there are contentions among the saints at Corinth. This is not idle gossip, it is a concern for something that could destroy the testimony. The many different groups that we see around us today have arisen because of failure to deal with contention in the scriptural way. The pattern is that the saints should be united in what they say, in what they think and in how they handle a situation. We need to be alert to the evidence of differences so that they can be corrected before they become more serious. There are two aspects to this. The elders need to be aware of how the believers are thinking. They also need to be approachable so that any concern can be raised freely. This will not prevent every issue, but it will allow most to be dealt with quickly before they become out of control.
The main reason for contention appears to be that the saints are following individuals. It may be men like Paul, Apollos or Peter. It may be individuals within the company. There is no place for any person to be raised on to a pedestal. Some claimed to follow Christ. Even this is an issue because they did it in a way that excluded others. In that context, it may well be that the Lord would view this more seriously than the others. Every one of us is linked to Him by faith. None of us have any merit of our own. To make a claim of this nature is to suggest that we have some merit that others do not have. This is possibly the worst form of pride that we could consider. Paul highlights that it is effectively dividing Christ. If we saw this in an open fashion, we would be quick to condemn it. The danger is that because it is subtle, we may be taken in by the deception of the devil. Paul goes on to point out that the basis of our fellowship is the cross. This has finished everything of man and stated that only Christ should be honoured. No one else could take His place so no one else has a claim of lordship over us. Paul links this with baptism. This is the act of public confession. As with every instance in the New Testament, it is assuming the person who was baptised was making a public declaration for themselves. The force of these words is lost if we allow the baptism of infants or unbelievers. In order to preserve the truth, Paul points out that he did not baptise many individuals. This minimises the opportunity for someone to boast in the act itself. Few could claim that Paul baptised them. None could claim that Paul was baptising to create a following for himself. The circumstances of this letter show the wisdom of Paul in anticipating a potential problem and avoiding it. This is an example for us. If we anticipate how an action could cause contention, we might avoid it before it arises so we do not need to deal with it afterwards.
Paul says that he was sent to preach the gospel, not to baptise. He is not undermining the need for baptism. He has already indicated that he did baptise on occasions. He does not want to draw attention to himself. The cross of Christ means that everything of man has come to an end. If I draw attention to myself rather than Christ, I belittle the cross of Christ. The person who baptises is not important. As long as a person is baptised, there is no significance in who baptised them. Equally, if I use the opportunity of preaching the gospel to show my eloquence, I am denying the cross of Christ.
Are we true followers of Christ or do we fall into the trap of party spirit?

Memory Verse 'Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind and in the same judgment', 1                                                                                                                                                                   Cor. 1.  10                                                                                                                                                                  
April 29.	1 Corinthians 1. 17-31
	The Wisdom of God and Man
Paul now explains why man's wisdom will remove the effect of the cross of Christ. The first reason is that the message is foolishness to the unbeliever. The believer will prove the power of God in the message of the cross. This is not just a matter of eternal security, it is a power that will be seen in the life of those who live by faith. The message of a Man Who gave His life on a cross does not appeal to the natural mind. Men like an example of an act of heroism. They are drawn to men who promote themselves. This is the cry in the business world today. The idea that someone who humbles Himself might offer strength goes against the grain. In addition, no one wants to admit that they are helpless in themselves. The cross demands that we acknowledge this. It also destroys the philosophies of men. Ultimately, no one and no philosophy can answer the question of Job, 'How should man be just with God'..
Sadly, Paul has to explain that the wisdom of man in general sets out to undermine God. This is why theories such as evolution are so popular. Any idea that can be used to suggest that there is no God will be popular. Any teaching that claims the authority of God will be dismissed. Against this background, God has chosen to reveal Himself in the cross of Christ. This is the only basis on which God can save. The Jews are looking for a sign to manifest the power of God. The Greeks are looking for a philosophy that appeals to the mind of man. God is not prepared to bow to the ideas of men. He sends his servants to preach Christ crucified. As far as the Jews are concerned, He is an object of scorn and humiliation, under a curse according to the law. They will not believe because they do not see the sign that they want. As far as the Greeks are concerned, He is a good Man Who failed to convince others of the value of his teaching. For the believer, we recognise that He shows a power that surpasses the greatest power known to man. He also answers questions that the wisest of men could never begin to answer. Men see folly and weakness but we see a surpassing power and strength. Against this background, Paul points out that there are not many of those whom the world esteem to bow to the word of God. God is showing that man has nothing to offer. When we come to the cross, we have to set aside everything that man would boast in so that we can claim the promise of God. All the glory of man comes to nothing.
Paul teaches us now all that we are now in Christ Jesus. The result of that is that we have come into the good of all that God can give in Christ. We are the wisdom of God, the righteousness of God, we are sanctified in Christ and we are redeemed. If only men could see the reality, it would soon become evident that we have everything man boasts in and we have an abundance that the greatest of men could only strive to achieve. It is easy to see how the wisdom of God surpasses the wisdom of man. The power of sin in the natural man contrasts with the righteousness of God in the believer. Sanctification tells us that the power of sin has been broken. Redemption assures us that the work is complete for ever, we have nothing to fear. How many would strive for this? How many hope to be in heaven but refuse the only certain path. It is no wonder that Paul goes back to the prophecy of Jeremiah,'He that glorieth, let him glory in the Lord'.
Have we learned the source of true glory?

Memory Verse 'That, according as it is written, He that glorieth, let him glory in the Lord', 1 Cor 1. 31
April 30.	1 Corinthians 2. 1-8
The Character of Preaching
Paul now tells the Corinthians the reason why he came as he did. He was a messenger of God to declare what God had to say. He had nothing to offer for himself so he did nothing to promote himself. It is clear from other scriptures that Paul was an intellectual man. He could have shown great wisdom. He may have been able to make a compelling argument. All that this would do is undermine the truth that he had to present. The only matter of any consequence is the person of Jesus Christ. The name here is interesting. It emphasises the humanity of Christ. In chapter 1, Paul spoke of Christ Jesus to emphasise man in heaven. When he was preaching the gospel to men, he emphasised that the Subject of his message is a man who suffered on a cross in shame and humiliation. This is consistent with what he has already said. For someone to be truly saved, they need to recognise that they have nothing in which to boast of themselves.
Paul came in weakness. He did not want his strength to draw people. He came in fear and in much trembling because he recognised the consequences of his message. This is true in three respects. Firstly, if Paul failed to deliver the message faithfully, he might be guilty of leaving someone under the curse of eternal judgement. This would be true if he failed to preach the right words. It will also be true if he had preached the right words in the wrong way. It is a solemn responsibility to stand as the representative of God before men. Secondly, if Paul preached in a way that promoted his own glory rather than the Lord, he would take away from the power of the message he preached. Thirdly, when men heard the message, they had a duty to respond. The consequences of failure are so severe that the preacher will recognise the horror of eternity. Paul did not come with man's wisdom. He would not appeal to the intellect. He was concerned that everything he did was a manifestation of the control of the Holy Spirit and the power of God working through him. It is only when these characteristics are seen that there will be a work of God done which will stand the test. If we preach a message that appeals to the intellect, we must expect a response that is no more than assent to the truth of God. This is not conversion, it is empty profession.
There is a place for wisdom. It is not for the man of the world. It is for the mature believer. This is the same idea as the Lord taught when he warned against casting pearls before swine, Matt. 7. 6. Men will only mock at the wisdom of God. They think that they have a monopoly on understanding. They certainly can never accept that a simple believer may receive revelation from God which goes beyond anything man can learn for himself. The character of the wisdom that the Christian preaches is not what this world expects. The world's wisdom will always come to nothing. The believer has the privilege of telling the revelation of God which He has kept secret from the beginning of time. Men boast in their glory but the believer has the assurance that he is a partaker of the glory of God. The princes of this world refused it in Christ. They wanted Him crucified. They insisted on having their own way. In this, they sealed their own judgement. If they had recognised that the One Whom they wanted crucified was the Son of God, they would never have agreed. Pilate trembled when the Jews said that He claimed to be the Son of God. If he had realised the full import of what the Jews said, we can be sure he would have resisted their demands.
Where do we rest for our strength in the life that is set before us?

Memory Verse 'That your faith should not stand in the wisdom of men, but in the power of God', 1 Cor 2. 5
May 1.	1 Corinthians 2. 9-16
The Revelation of God
Paul takes us back to Isaiah to show that the Lord does not reveal what He is doing or what He will do to the natural man. No one can see or hear what He will do. The scientist will try to discover the secrets of life. Men will try to predict the future. The reality is that they cannot be found by the natural senses or by using the natural mind to extrapolate what is seen. Instead, He reveals Himself to those who seek Him in humility. This is important. This is a verse that we often fail to quote in full. The Lord will not pander to the pride of man. Paul is not saying that we do not know what God has prepared for us. Certainly, we do not know every step that the future holds but we do know what the end of our pathway is. The devil will be happy if we misunderstand because he can then suggest that the future may not be as clear as the word of God says it is. This leaves us with questions when we should have faith. It leaves him with a measure of power instead of being a defeated foe.
It is the Spirit of God Who opens our eyes to see what is before us. The natural man often refuses to accept that there is anything beyond our comprehension. Even when they speak of a 'spiritual awareness', they are referring to thoughts and reasoning within the mind. If we suggest that there is another dimension, they refuse it. A leading scientific institution defines science in terms of an explanation for every phenomenon that is within the bounds of natural observation. This immediately excludes the possibility that there is a God Who transcends the natural realm. We have the privilege of fellowship with and revelation from the God Who is in control of all things. We have access by the Spirit to a wealth of knowledge that men refuse to acknowledge. This does however bring us the responsibility to live in the light of this. We can then speak with the authority of God behind everything that we say. This requires us to speak in the power of the Holy Spirit. This was why Paul did not use any natural ability to attract the people when he came to Corinth. He wanted to be certain that those who responded to what he said were taught by God.
Another privilege of the believer is that he can make an accurate assessment in every situation. Men of the world can only judge by sight. They cannot be certain because there are many factors which are beyond their control. The spiritual man has the confidence that he is guided by the God Who is in control so whatever God says must be true. In this context, we all need to be careful in how we judge others. Paul will deal with this specifically at a later stage. If a man is guided by the Spirit to do something, we must not argue without good reason. Certainly, if a man claims that the Spirit is leading him to go against the clear word of God, we can be certain that he is wrong. The word of God stands as the final authority for every detail of our lives. We need to be careful about arguing that there is a principle when we do not have a clear scripture to guide us. These principles are often only our interpretation, not the actual truth of God. They may be valid as a general rule but they cannot have the same authority as a direct word. The other test that a spiritual man will apply is whether the action is for the glory of Christ. This is the primary work of the Spirit. If something shames the name of Christ, it must be avoided. On an individual basis, we should always be moving in devotion to our Lord. This is not something that we can judge in another person.  
How much are we growing in appreciation of all that God has prepared for us?

Memory Verse 'Now we have received, not the spirit of the world, but the spirit which is of God; that we might know the things that are freely given to us of God', 1 Cor. 2. 12
May 2.  	1 Corinthians 3. 1-9
God's Husbandry
Paul now says sadly that he could not speak to the Corinthians a spiritual man. He points out that the divisions among them show that they are carnal. In these verses, Paul uses three expressions for men in general: spiritual, carnal and natural. The natural man has never been saved. The spiritual man lives in the good of his salvation. The carnal man has been saved but is not living in the good of it. The result is that Paul has to write to the Corinthians as those who cannot understand spiritual truth. They are babes in Christ. We do not know how long it is since Paul left Corinth but it is clear that they have not made progress that they should have done. This is despite the ministry of Paul and the later ministry of Apollos. We do not know any details of the visit of Apollos. Luke tells us that he went to Corinth from Ephesus. It is sad to see that the company who was so privileged in terms of teaching that they received could still be living like men and not in the good of the teaching. This is a warning to us today when there is so much teaching available. It is not the quantity of teaching or even how much we understand of what is taught that counts with God. There is far more value in obeying little teaching than in hearing large amounts without acting on it. The clearest evidence of the carnality of the Corinthians is that they choose to follow men rather than the Lord. There is a great contrast with the Bereans who listened and searched the scriptures to confirm what they heard. Paul points out that he and Apollos were no different to any other servant of the Lord. Any person who is saved believes the same message and receives the same Lord. It is He Who makes the difference. 
Paul now introduces three illustrations of a local church. The first of these is that it is the field. Paul planted, Apollos followed to water what had been planted but any growth must come from the work of God alone. This is an important principle to understand. When the Lord calls us to work in a location, He is wanting to use us to do something for His glory. If we are working in our own strength, we will not accomplish anything of any value. A true servant of Jesus Christ will be happy to do whatever work he gives. The Lord taught the same principle in John chapter 4. When the disciples found Him speak to the woman of Samaria, they wondered what He was doing, v. 27.  While she went to speak to the men of the city, the Lord began to explain. He pointed out that He was sending the disciples to reap a harvest that they had not sown. In many cases, servants may labour for years without seeing any results. Another servant may then come and reap a harvest with little effort. At the natural level, this may seem unfair but we can be certain that the Judgement Seat of Christ will reward justly, not according to appearances. It is the Lord's work. Every servant is working to the same end. If his eye is on the Lord, he will not be concerned with results. He will recognise that the Lord is Lord of the harvest. Whenever we read of reward in our New Testament, it is always linked to faithfulness. The Lord speaks of a 'good and faithful servant'. He never speaks of a successful servant. The reason for this is that apparent success is no reflection of the faithfulness or otherwise of the servant. Sometimes the Lord will use our service in order to train us in His ways. Sometimes the spiritual condition of the believers in a locality may mean that the Lord will not work. These are only two of many reasons why there are differences in results for the same faithfulness. As long as we search our hearts to ensure that we are faithful, this is all our Lord asks of us.
Do we appreciate that we are fellow labourers in God's field?

Memory Verse 'For we are labourers together with God.  ye are God's husbandry, ye are God's building', 1 Cor. 3. 9
May 3.  	1 Corinthians 3. 10-23
God's Building
Paul now uses the picture of a building. Paul himself has been given the work of laying the foundation for the building. Every other servant is expected to build on that foundation. The warning in these verses is that we must take care how we build.
There is only one foundation on which we can build, Jesus Christ. In the context here, this is referring to a local church. It is certainly true that individually our lives must be built on the foundation of Jesus Christ, but that is not the truth here. As we look around today, we see many companies, who profess the name of Christ. Some of these are genuine in their desire to further the name of Christ. Some of them make a profession but deny it with their actions. Sometimes, the testimony may be clouded because certain aspects of truth are emphasised at the expense of others. Wherever possible, we should seek to find a place where there is a genuine desire to promote the glory of Christ. If this is so, there will always be opportunity for us to fulfil the work that our Lord asks us to do.
Once the foundation has been laid, it is the work of every believer to build. There is a danger that we limit passages like this to public ministry. This denies the truth of the body which Paul will detail later. Paul lists six materials which could be added to the building. The first three are valuable and withstand the test of fire. The last three have little value and do not stand in the face of fire. The first three are typically mined and refined. This teaches us the lesson that if we are to build anything of value for God, it will take effort on our part and it will need to be refined before it can be used. The last three are readily available with little effort. It could be that they are added in a way which appears to give value to the work. The issue is that it is not lasting value.
Paul warns that every man's work will be made manifest. Primarily, he is thinking of the Judgement Seat of Christ. At that time, there will be a perfect assessment of everything that every believer has done in his life. Paul uses a picture of fire to illustrate the test. In the same way as a fire would test a physical building, so our work will be tested by our Lord to save what is of lasting value. There is a sense in which this may occur in this life. There are many tests that we will have to face as companies of the Lord's people. If we have not built in the  right way, the testimony will falter and possibly even close. If we have built in the right way, there will be glory to our Lord from the trial.
There is a promise of reward for any work that stands the test. It does not matter how much has been built, all that matters is that what is built lasts. This is an encouragement for any who feel that they cannot do what others do. Just as the field taught us that every sphere of service will be rewarded, so now the building teaches us that everything we do for the glory of God will receive reward.
Paul adds the illustration of the temple to remind us that our character is important. We must be holy because He is holy.
He summarises by pointing out that every believer has the same standing. All that we have comes to us from God and is for the glory of God, not the glory of man.
Are we careful to work in light of the Judgement Seat of Christ?

Memory Verse 'According to the grace of God which is given unto me, as a wise masterbuilder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon', 1 Cor 3. 10
May 4.  	1 Corinthians 4. 1-7.	
True Judgement.
Paul now deals with the question of how we judge one another. He points out that he is a minister of Christ and the steward of the mysteries of God. As a minister of Christ, he is responsible to represent Christ faithfully in his service. This emphasises the need for the character as well as accuracy in what is taught. As the steward, he has the responsibility to ensure that the mysteries of God are faithfully explained. This is most easily understood in the light of what he says to the elders from Ephesus. He tells them that he taught the whole counsel of God. It is not our place to pick those parts which we think are more important. If we are to discharge our responsibility faithfully, we must cover all the revelation of God. This is what Paul refers to when he says that a steward must prove himself to be faithful.
Paul now explains that in light of this, he is not interested in men's judgement. This is of little consequence. He has been called by the Lord to represent Him. There might be some reason for concern if spiritual men were in agreement. In the context here, Paul has already highlighted the reasons why the Corinthians could not be viewed as spiritual. In view of this, their judgement is in line with man in the flesh rather than the Spirit of God. Paul adds that he does not judge his own self. He knows that he cannot be certain about the true motive for every action that he takes. It does not matter how sincere we are, we all make mistakes. We may act out of the best motives, but our thinking is based on partial knowledge. Paul is very clear however that this does not excuse us. We do have the help of the Holy Spirit so that we can minimise our mistakes. If we are open to His prompting we will avoid the pitfalls. Ultimately, our judge is the Lord Himself. We need to live under His direction in every detail of our life.
Paul now points us on to the Judgement Seat of Christ. At that time, He will show all our actions in their true character. In the true light, things which appear to be good but have an evil intention will be seen for what they are. It is possible on occasions that we may do something which we think to be right but it has a bad effect for reasons that we do not foresee. Equally, the Judgement Seat of Christ will show the counsels of the heart. If we do something that brings rebuke from men, it may prove to be right in the sight of our Lord. He will reward faithfully based on both what we did and why we did it. If we are living in the light of that day, we will allow Him to expose these things to our view so that when we stand before Him, we will be vindicated.
Paul now tells us that he is used himself and Apollos to illustrate their thinking. It appears that the Corinthians promoted men of their own company. Rather than name those individuals, Paul has used himself and Apollos. The force of what he is saying is that even if they were to be following men like Paul and Apollos, it would still be wrong. If this is so, how much more when they follow men who have not been called to such a prominent position. He has also avoided the danger that those named would be despised by others. They must all recognise that they only have what the Lord has given. If this is true, any glory belongs to the Giver, not to the one who receives.
Are we careful to test our motives as well as our actions against the Word?

Memory Verse 'Therefore judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts,  and then shall every man have praise of God', 1 Cor 4. 5
May 5.  	1 Corinthians 4. 7-21
True Glory
Paul now once the Corinthians to consider their true position. From what he says, it appears that they were boasting about their gifts. He starts by challenging them to remember that these are gifts which they have been given. If the gifts have been given, there is no reason for the person who receives the gift to boast. The only ground for boasting is if someone has achieved something that others cannot or has not.
Paul now goes on to contrast the life of the Corinthians with his circumstances. It is sad to see that the Corinthians were enjoying what this world offered to the full. It is easy for us to criticise. What we need to do is to bring the same test to bear on our lives. The Lord has to warn the Laodicean church that they are judging by worldly standards. His description of Laodicea is very similar to Paul's description of Corinth. It shows how easily we can judge by a wrong standard. The Corinthians boast of being full and rich. They were living like kings while the apostles were suffering. Paul points forward to the time when the believers shall reign with Christ. This is the only time that we should expect to reign. Paul speaks of the example that the apostles set. They live under the threat of death. They are the object of mockery in the world. They appear like fools. They are we can despised. They suffer every form of hardship. In contrast, the Corinthians boast of the opposite. The picture here is a warning for us. In the Western world today, there are many who are in the same position as the Corinthians were. This may be genuine but it leaves a temptation to make progress in this world. It is often the case that the testimony suffers more as a result of prosperity than as a result of persecution.
Paul now tells the Corinthians to follow his example. He does not want to shame them. He sees them as children. They were born again as a result of his service for the Lord. This means that he has the responsibility for them that a father has for his children. There are many in Corinth who have the ability to teach but they do not have the care of a father. Paul calls on the Corinthians to follow him. There are two ways in which this may be true. He certainly wants the Corinthians to show the same character as he does. His life is an example of what he teaches, so they can follow him in that way. In addition, he would want the teachers to have the same care for the saints that he has. Teaching in the church is not so that a person can promote themselves. It is done so that every believer will be built up to stand the test that will come.
Paul has sent Timothy to remind the Corinthians of the character and teaching of Paul. He knows that there was some who will say that Paul would not come himself. The real reason for their comment is that they are trying to promote themselves. If they can discredit Paul, they would increase their own honour amongst the saints. They do not have any interest in the well-being of the saints. Paul has every intention of coming when the Lord permits him. At that time, he will be looking for the evidence of the power of God in those who are accusing him. He sets out a very important principle. The Lord is not looking at what we say so much as how we live. The word of God is intended to change lives. If the teaching is not doing this, the teacher has failed. Paul does not want to come like a father who has to discipline his children, so he has sent Timothy to prepare them for his coming.
Are we living in the wisdom and ways of men or of God?

Memory Verse 'For I think that God hath set forth us the apostles last, as it were appointed to death.  for we are made a spectacle unto the world, and to angels, and to men.', 1 Cor 4. 9
May 6.  	1 Corinthians 5. 1-13
Discipline
Paul now moves on to a second concern that he has about the Corinthians. There is a report which is widely heard that highlights sin in the company. Someone is guilty of immorality that would not be considered even amongst unbelievers. It is sad that anyone might be guilty of what Paul describes here. What concerns Paul is that the Corinthians do not show any concern about the sin. It appears that they are boasting about it. Possibly, they might say that they are showing the grace of God. In the light of what Paul says in chapter 6, it may be that they are saying, 'I am saved, I can do as I please'. Paul starts by dealing with the specific sin. He then widens his teaching in the next chapter 2 more general principles.
As far as the specific sin is concerned, Paul has determined what needs to be done as if he were present. The man must be delivered to Satan by the whole company. This is not a light action. It is done in the name of our Lord Jesus Christ and in His power. The purpose is that he will be delivered from the evil that his flesh has promoted. There are at least three principles in these verses which must be followed in any act of discipline. The first is that the company is acting on behalf of our Lord Jesus Christ. Any action that is taken must be consistent with Him. This means that we must have the clear authority of Scripture for what we are doing. We do not put away someone who has tripped up. We do not put away for a trivial offence that upsets some of the company. The second principle that follows is that the whole company is involved in the action. It is not something that is done by certain individuals, such as elders or teachers. No person or group of people within the company have the authority to act without the whole company. The third principle is that any act of this nature must have the intention of restoration. This is emphasised in the second epistle.
Paul now explains what's the action is doing as far as the company is concerned. One sin of this nature is like leaven which permeates the whole. If it is not dealt with, the testimony of the whole company will be marred. Paul takes us back to the cross and reminds us that the Passover was fulfilled when Christ was offered. We cannot claim to bear witness to Him as Saviour if we allow sin for which he suffered to remain amongst the people of God. Just as Israel kept the feast of unleavened bread immediately after the Passover, so the believer today must live a life which demonstrates that the power of sin has been broken. It will be seen in sincerity and truth rather than the malice and wickedness of the world. It appears that he had already told the Corinthians not to keep company with such people. Paul clarifies the position as far as unbelievers are concerned. If we applied this principle to our relationships with unbelievers, we would find it hard to live in the world. This is not what Paul intended or what the Lord desires. The principles that he has set out here apply to our relationship with other believers, or those who profess to be believers. Paul lists six sins that are common in the world but must not be allowed amongst the people of God. If a man professes faith in Christ and is guilty of one of these sins, we should not so much as eat with them. We do not have any authority to judge as far as the world is concerned. This has a lesson for us today because many suggest we should become involved in the question of the moral standards that the world maintains. Our only remit is to highlight the sin of these actions and to ensure that we do not show them in our lives.
Are we careful to maintain purity in all our dealings?

Memory Verse 'But now I have written unto you not to keep company, if any man that is called a brother be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner; with such an one no not to eat', 1 Cor 5. 11
May 7.  	1 Corinthians 6. 1-11
Disputes
Paul now deals with the question of disputes amongst the saints. He rebukes them strongly for taking a fellow believer to the court. While we must obey the laws of the land, the Lord expects us to resolve disputes among believers internally. We are living on a different plane to the world. They may have a form of justice but it is evident that this is only partial. As believers, we have been brought into a full righteousness which means that we should be able to judge in a way that the world cannot. In addition, by taking a brother to law, we are openly condemning them in the eyes of the world.
Paul starts to deal with the question by pointing out that the saints have been called to act in judgement on the world. There are two aspects to this. In the present day, we have been given a message which exposes the sin of the world and foretells its judgement. When our Lord reigns, we shall have our place with Him as judges. Although we have the limitation of the flesh today, we still have the same Holy Spirit and new life that we shall have in that day. In view of this, we should be able to resolve disputes. Paul adds that we will even judge angels so we are certainly fitted to judge disputes amongst men.
Verse four is probably indicating that by going to law before the world, the believer is allowing those who have no standing in the sight of God to pass judgement. Paul takes up the boast of the Corinthians regarding wisdom. They claim to be wise yet they imply by their action that there is not a man wise enough to pass judgement.
Paul tells the Corinthians that it is better to allow your brother to defraud you than to take him to law. This is not condoning the action. It is highlighting the ground on which we stand. As we look at the cross, we quickly realise that God did not deal with us in the way that we deserve. If we were called to account for every sin, we would be unable to stand in the sight of God. Graciously, He has dealt with us in mercy. Anything that my brother does against me is going to be far less serious than my sins against God. On this basis, the gospel demands that I am ready to forgive my brother indefinitely. Certainly, if his conduct is of the character mentioned in chapter five, he will need to be dealt with by the the whole company of believers.
Paul now gives a final reason as to why we should not use the world in judgement. We will inherit the kingdom of God, they will not. For this reason, we are citizens of a different country. In the same way as Paul could appeal to Caesar rather than be judged by the Jews, so we should be judged in the sight of God not before men. Paul lists nine sins which are common in the world. He points out that none of these will inherit the kingdom of God. In the context of the previous chapter, this highlights why the action was so severe. If a person lives like the world, he has no place among the people of God. It is sad to reflect that many of these crimes are accepted and even actively promoted today among people who profess the name of Christ. We need to be careful to maintain a clear testimony. The same principle that Paul taught in the last chapter will apply. We are expected to prove that we have been cleansed and justified by the life that we live. We cannot impose the standard of God on men. An issue will only arise if the world tries to impose its morality on the saints of God.
Are we careful not to bring dishonour on our Lord by our actions?

Memory Verse 'And such were some of you.  but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God', 1 Cor. 6. 11
May 8.  	1 Corinthians 6. 12-20
True Liberty
Paul now deals with the specific question of liberty. He hinted at the beginning of chapter five that some of the Corinthians suggested that we are not under law so we can do as we please. It is likely that this is the basis of their boast when immorality arose. He states two principles which should govern how we behave. We are not under a legal obligation but we do need to recognise that not everything is beneficial. This should be a primary concern for anything that we do. If my action is not beneficial, then there is little value so it should be avoided. The second principle is really an extension of this. I should not do anything that may put me under an obligation or tend to a habit that may ensnare me. Paul uses the illustration of meat to demonstrate what he means. We do not have an obligation to avoid any meat but my action may not be helpful to every believer. The time is coming when we will not need to eat meat. Against this background, we should not make an issue of such matters. Paul will deal in more detail with this later. He deals first of all with the question of fornication. This is not a matter of conscience. It is upholding the character of our Lord. Our body is a temple for the glory of our Lord. He wants to use us as a testimony in the world to His Name. We are directly linked with Him in resurrection. Just as God has raised Him up, so He will raise us up. This is a work of God, it is nothing of man.
A second consideration in this respect is that our bodies are members of Christ. We all know that this is true of us as individuals. Paul is emphasising here that we, in our body, are the representative of Christ on earth. Just as our hands and feet will only do what we say, so we should only do what Christ says. If we become involved in fornication, we are telling that the world that this is acceptable to Christ. The underlying principle here is that what we do is as much a witness as what we say. Today, we would see this as an extreme example. In other societies in the past, it would be acceptable behaviour. Even in some areas where the gospel has guided the constitution, certain strata of society do not have a problem with this. The Scripture is clear that it is unacceptable because it links the Person of Christ with sin. It is especially bad because of the nature of the relationship. There is an open physical union that other sins do not display. For this reason, it has far more serious implications to the testimony than other sins. This is why such people must be put away until there is true repentance.
Paul now expands on the idea of the temple. In chapter three, he taught that the company of believers is a temple. Here he is teaching that the Holy Spirit lives in every believer. This means that our physical body serves the purpose of a temple for the Spirit of God. More than this, anything that we have comes from God. There is nothing of our own that is of any value in the service of God. This means that we are not at liberty to do as we please. In a natural sphere, we would expect someone who had received a gift to be thankful and to show appreciation of the gift by their actions. Paul reminds us exactly what the cost was for the gift that God has given us. We are bought with a price. He is pointing us to the cross again. Here is the measure of what God is prepared to pay to purchase us. Against this background, He has every right to expect us to live for Him and His glory. This is not an obligation based on law but on the love that God has shown to us in Christ. The motive is far higher and the conduct should show this.
Do we take care to consider all the implications of our actions?

Memory Verse 'For ye are bought with a price, therefore glorify God in your body, and in your spirit, which are God's', 1 Cor. 6. 20
May 9.	1 Corinthians 7. 1-16.	
Marriage in the Lord.
Paul now starts to deal with some questions that the Corinthians had raised. The first of these is the question of marriage. Although his reason for writing has changed, there is a direct link back to the earlier teaching. He has just dealt with the question of fornication so now he explains how marriage will minimise this temptation. If a man and woman live a married life in the sight of God, there will be less temptation to fornication.
Paul outlines the demands of marriage. The husband and wife are joined as one. They must live in the light of this truth. Neither husband nor wife are free to do as they please. This needs to be emphasised today when a world sees no reason to change their behaviour when they marry. It explains why divorce is so prevalent. The language that Paul uses shows how serious this is. He says that they must not defraud each other. They may agree to give themselves to fasting and prayer for a period of time, but this must never be such that either person may be tempted to sin. There is no clear command for this situation but Paul advises based on his experience. If a person is able to live a single life without the danger of temptation, then there is a potential benefit in this which Paul has proved. This can only be achieved if God gives the power to do it.
In contrast, Paul commands the married believers with the authority of the Lord that they must maintain the marriage in the sight of God. The wife should not leave her husband but if a situation arises where she is forced to leave, the only options are to remain unmarried or to be reconciled with her husband. The husband has the same obligation. He cannot put away his wife under any circumstance.
Paul recognises now that there may be a situation that arises because one of the couple is not a believer. It is clear from other scriptures such as 2 Corinthians chapter 6 that this should only arise when a person is saved after they marry. Even in this situation, the ideal arrangement is that they maintain the marriage union. This is not a direct commandment, it is the advice of a man who has wisdom granted from God to design a wise path. The fact that it is included in the word of God shows that the Lord endorses what Paul says. If the unbeliever is willing to remain married to the believer, they should maintain the union. The effect of a believer living with a unbeliever in this situation is that the unbeliever will come to appreciate something of the character of God by the believer's life. In addition, any children will also come under this influence so the Lord may use the believer to lead their spouse and their children to faith in Christ. Peter will deal with this in more detail in 1 Peter chapter 3. He makes clear that the witness of the believer, especially the wife, is often the character of their life more than any words that they speak.
Despite all that Paul has said, it is still possible that the unbeliever may choose to depart. In this situation, the believer is under no obligation to force the issue. This may involve the situation were an unbeliever chooses to divorce a believer. While the believer is still married in the sight of God, they are not obliged to contend the divorce. This would bring contention rather than peace. We are always expected to follow a path of peace. The desire in every case should be that the unbeliever is saved for the glory of God.
Do we recognise the responsibilities of married life?

Memory Verse 'Defraud ye not one the other, except it be with consent for a time, that ye may give yourselves to fasting and prayer; and come together again, that Satan tempt you not for your incontinency', 1 Cor 7. 5
May 10. 	1 Corinthians 7. 17-40
Abide in the Calling
Paul now deals with the general principle that should govern our social relationships. He states that we should live according to our calling. If someone is circumcised before they are saved, they remain circumcised. If somebody is uncircumcised, there is no reason to be circumcised. The act of circumcision is of no spiritual value, the Lord wants obedience. The same principle is true in every aspect of social standing. In most circumstances, it is expected that we stay in the same position. There is a qualification for the servant or slave because he is under the control of another man. If he has opportunity to be freed from slavery, he should use this for the glory of God. If the opportunity does not arise, he has the assurance that he is free in the sight of the Lord. He may be the slave of an earthly master but he is freed from the bondage of sin. This is far more important. Equally, a man may be free in the sight of the world, but as a believer he is a slave of Christ. Every one of us has been bought with the blood of Christ. We are not at liberty to live as we choose. He has the last word in every aspect of our lives.
Paul now comes back to the specific question of marriage. He is going to apply the same principle to this. There is no specific commandment to those who are virgins. The word here is used for both men and women in the New Testament. His advice is that every person maintains the same calling. If someone is married, they should not take any steps to break the relationship. If someone is not married, Paul advises not to seek a wife. He adds that there is no sin in marrying. The reason for his advice is that marriage could bring trouble in later life as he will explain. He outlines a number of reasons for his advice. The first is that the believer will face trials and tests. In time, one spouse may lose the other. It may be that he is referring to natural death here. It may be that he is anticipating the fiery trials that followed where many were killed for their faith. In either case, the loss brings sorrow to the one who is left behind. They will then have to learn to live without the other person. A second reason is that both parties in a marriage have a responsibility of care for the other. A single person has the sole concern of obedience to the Lord. They may do what the Lord asks without consideration of any other person. In contrast, a married person must consider their spouse. There may be something that they wish to do for the Lord. It may be highly commendable. If it interferes with the marriage bond, they cannot do it because their first duty is to their spouse. It is true that where both husband and wife are believers, they may be able to resolve this conflict in unity but this needs to be considered before two saints enter into marriage. Paul is given his advice by the Spirit of God so that we can understand the implications before marriage. Without this chapter, a couple might say that they did not realise all the marriage involved. There is no excuse for the believer who genuinely looks to the Lord and to those whom the Lord raises up for guidance.
Paul now summarises what he has been teaching. If a man finds that he is tempted to sin, he is at liberty to marry without being guilty of sin. If a man has no physical need to marry, there are distinct advantages in remaining single. The conclusion is that it is good to marry but it is better not to marry where there is no necessity. This is really an explanation of the teaching of the Lord in Matthew chapter 19 when the disciples asked about eunuchs.
Do we always make our decisions in view of the Coming of the Lord?

Memory Verse 'But I would have you without carefulness. He that is unmarried careth for the things that belong to the Lord, how he may please the Lord', 1 Cor. 7. 32
May 11. 	1 Corinthians 8. 1-13	
Offences
Paul now deals with the question of food offered to idols. A converted Jew would find the thought horrendous. He would remember the actions of Daniel and his three friends when they were in Babylon, Dan. 1. It is hard to see how they would entertain the thought of eating such food. In contrast, the Gentiles would say that the idol is nothing so there can be no harm. Paul starts by emphasising the requirement for love. We may know that an action is not sinful of itself. The danger is that if we use the knowledge in the wrong way, we promote ourselves and fail to show love for our brother. All that we prove is that our knowledge is partial, as Paul says, he knows nothing as he ought to know. In contrast, the man who loves God is proving that God is working in him and guiding him. Such a man will be quick to show the love of God in his dealings with others.
Paul now shows how this principle applies to the question. He emphasises first that there is only one God, the Father, and one Lord Jesus Christ. Everything else in the whole of creation comes from this God. As such, the idol is nothing. It is an imagination of man that has no power of itself. Not every person can live in this light with a clear conscience. Others will see the idol and its associations as shameful. For them to eat food that has been offered to such an idol would be sin because their conscience is defiled. As far as our relationship with God is concerned, it does not matter whether we eat or not. Because of this, love should guide how we act. If the word of God makes a specific demand of us, we must obey without question. If there is no specific command, the principle here teaches that love is the principal consideration. If I insist on doing what I can with a clear conscience, I may stumble my brother. He sees me and follows my example but he does not have a clear conscience. My liberty has made my brother stumble. The illustration that Paul uses makes the issue clear. The man with liberty can sit to eat in the idol's temple without any concern. A man who does not enjoy this liberty may see him. Because of what his brother is doing, he thinks that it must be all right for him to eat something that was offered to an idol. He has not gone as far as his brother, but he has gone against his own conscience. The first has set an example for the second but it is not a true example. He has not recognised that his brother has a concern which is not hindering the testimony directly. Love insists that the brother with liberty to eat will not do so because of the effect on the other brother.
Paul now highlights two very serious effects of this conduct. The first is that the action of the strong brother may cause the weak brother to perish. Paul writes to Timothy about two men, Hymenaeus and Alexander, who made shipwreck because they set aside faith and a good conscience, 1 Tim. 1. 20. Obedience to the word of God must come first but there will be times when we may not have a clear word from God, but our conscience warns us not to go in a certain path. If we ignore this, our spiritual life may be ruined. The second effect is that we are sinning against Christ. This puts our action into a new light. The Corinthians were saying that they had liberty to eat. Paul says, by the Spirit, that maintaining our liberty is a sin against Christ when it stumbles our brother. He has taken the boast of the Corinthians, which was based on silence, and shown that there action is really one of the most serious sins that a believer could enact. For this reason, Paul says that he would not eat flesh if eating might stumble another believer. Here is love in action.
Are we motivated by knowledge or love?

Memory Verse 'But when ye sin so against the brethren, and wound their weak conscience, ye sin against Christ', 1 Cor. 8. 12
May 12. 	1 Corinthians 9. 1-18	
Paul's Apostolic Privileges
Paul now deals with the challenge to his apostleship. It may well be that, because he does not claim the privileges of an apostle, some are saying that he is not truly an apostle. It is possible that some may be saying that they do not need to support Paul in the way that they might support other apostles. In either case, Paul sets out his credentials clearly. He asks, in effect, why they should challenge him. He is not tied to any other man. A slave could not fulfil the work because of his obligation to his master. Paul second question also teaches that there must be no obligation to other men. There is always a danger that if a man is paid by others, he will be obliged either directly or indirectly to consider them in his ministry. Paul is clear of any such charge. He adds the second confirmation. He has seen the Lord in person. In his case, he saw the ascended Lord on the road to Damascus. This is as much a commission as the twelve who travelled with the Lord. He will give more details of this when he writes to the Galatians. The final confirmation is his work. Even if others could say that Paul was not an apostle, the Corinthians had clear evidence. Without his work, they would not have come into the good of God's salvation.
The basis of the challenge seems to be that he did not charge while he laboured there. It is possible that others were coming and saying they were true apostles so they should be supported by the saints. Paul makes clear that he and Barnabas had a perfect right to claim support from the saints. The other apostles, the Lord's brothers and Peter all had a wife as well as themselves who were supported by the saints. Paul and Barnabas could have used the same privilege but they chose not to do so. In addition, both of them chose to work when they could have been supported. He will explain the reason later. 
Firstly, he explains the principle by which he could claim support. He uses the illustration of the soldier. If someone asks a man to fight for him, the man would expect him to pay. If someone plants a vineyard, he expects to eat the fruit. In every sphere, any who undertake labour would reasonably expect to be paid. Paul points out that it is a principle seen in the law. A man uses oxen to tread the corn, he must expect to feed it. He must not put a muzzle on the ox to stop it from eating the corn. The Lord is showing that He expects the ox to be shown consideration for its labour. If this is so, Paul points out that it is far more clear that the same Lord would expect more consideration for men who are serving Him directly. The application is that those who are involved in the spiritual labour of preaching and teaching the Word have every right to expect that the saints should support in a material way. There are clearly others who take advantage of this. Paul points out that any claim they may have is far less than his claim in view of what he has done for them. He adds that the Lord has ordained this in the same way as Israel were instructed to provide for the Levites.
Paul now explains why he did not use this. He starts by emphasising that he does not want the Corinthians to start sending financial support. He has deliberately chosen to support himself and his reasons for doing it are still as valid when he writes. He wants to make clear by his example that the gospel of Christ does not cost. It may be that some would say that they were earning salvation by supporting Paul. It may be that some would say that Paul was working for his own profit. He wants to ensure that either charge is unfounded so he does not ask for support.
Are we careful to support the Lord's servants in their service for Him?

Memory Verse 'For it is written in the law of Moses, Thou shalt not muzzle the mouth of the ox that treadeth out the corn. Doth God take care for oxen?', 1 Cor. 9. 9
May 13.	1 Corinthians 9. 19-27
Liberty and Bondage
It may appear that the earlier verses of this chapter are out of context. Paul now makes clear the way in which they are in context. In chapter 8, he called on the Corinthians to consider others. In these verses, he shows how that same principle applies to his service. He takes up the idea that we are not under law. He points out immediately that this does not mean we can do as we please. Consideration for others means that he will take the lowest place in their eyes so that he might win them. If he is speaking to Jews, he will accept the limitations of the law so that he might gain them. He knows that they will not listen to any who do not follow the law. There is no conflict for a Jew to obey the law as a Christian. If a Gentile were trying to reach the Jews, there could be an issue because he is uncircumcised. The truth of the gospel would be compromised if he were to be circumcised. This does not apply to men like Paul. As far as the Gentile is concerned, there is no requirement to keep the ceremonial aspects of the law. When Paul preaches to them, he does not need to observe the rituals of the law. He is under law to Christ in that he will live a righteous life before the eyes of men. The distinction here is vital. His conduct must be consistent with his message. He cannot tell the Gentile that he needs to be saved from sin if he is living a sinful life. In either case, he will do everything that he can without living in a way that compromises what he preaches. He adds that he will become as a weak man to those who are weak. The idea here is that he will not claim any privilege while he is trying to reach the lost if it means that they may not listen to him. It is in this context that he says, I am made all things to all men. He is not suggesting that he can do as he pleases. He says that he will accept limitations to his own liberty so that the gospel goes out freely. He wants to have fellowship with as many as possible. He does not want to cut off those who may feel excluded by any barrier that society sets up. This should bring a challenge to our hearts. If a person does not feel welcome amongst us because of our demeanour, we are failing to fulfil what Paul is asking us here.
Paul now uses illustrations from the Olympic Games to highlight what he means. In the races, every person sets out to win the prize. The idea is that they will do all in their power to achieve their end. In particular, they will abstain from anything that may hinder their chances. This has nothing to do with whether it is legitimate. The athlete does not ask if he may eat certain food. He reverses the question. If eating food may harm his chances, he will not eat it. The same is true for any activity that we may undertake. In Hebrews chapter 12, the writer points us to the person of our Lord Jesus Christ as the perfect example of this. He had many privileges that He could have claimed but He set them aside to follow the path that led to the cross. This was His goal in life and nothing could be allowed to hinder Him. Paul now takes us to the fight. If someone wants to win, he will concentrate his energy on overcoming his opponent. He will not use energy to wave in the air. There is a challenge to us in this. Are we concentrating our efforts in a channel that the Lord directs and which glorifies His Name? Finally, are we denying ourselves so that we do not fall into bondage to legitimate activities which hinder our spiritual service? Failure in either of these respects will mean that we may lose our reward and fail to glorify our Lord.
Are we careful to live for the glory of our Lord alone?

Memory Verse 'But I keep under my body, and bring it into subjection: lest that by any means, when I have preached to others, I myself should be a castaway', 1 Cor. 9. 27
May 14. 	1 Corinthians 10. 1-5
Lessons from the Wilderness
Paul now takes us back to the wilderness journey to teach us that profession is not enough. He reminds us that the whole nation were under the cloud of glory and went through the Red Sea. In this picture, the whole nation is united in the Lord. They all left Egypt on the same basis. They all followed the same path but the result was vastly different for many. 
Paul emphasises the picture when he states that they 'were all baptised unto Moses in the cloud and in the sea'. He is drawing a direct parallel between the experience of Israel and that of the believer today. If Israel were all under the cloud then every believer today is baptised in the Holy Spirit. This is a subject which is often misunderstood. As we read through the New Testament, we read of be baptised by or in the Spirit and of being filled with the Spirit. Every believer is baptised in the Spirit. This is made good to the believer at the moment he believes. Not every believer is filled with the Spirit. This is only true when every hindrance is put away. Paul writes in other places of grieving the Spirit and of quenching the Spirit. We grieve the Spirit when we allow sin in our life in any form. This means that our desire takes the place of those desires which the Spirit encourages. We quench the Spirit when we fail to respond to His prompting. The evidence that we are filled with the Spirit is that the fruit of the Spirit is seen in our lives.
There is a clear parallel between Israel going through the sea and immersing someone in water as an evidence of their conversion. The word baptise simply means to immerse. The New Testament teaches that every believer should be baptised in this way. The lesson here is that new birth does not mean spiritual maturity and baptism is of no consequence if the life that follows is inconsistent with its teaching.
The third picture that Paul uses reminds us of the manna with which the Lord fed the people. Every person ate the same food. The instructions given in Exodus chapter 16 show us that there was enough manna for every person to have the same amount. At first, they all gathered an omer. This is a picture of Christ as the Bread from heaven that feeds the people of God.
The final picture in these verses is the water that came from the rock. There is an incident at either end of the journey where the people thirsted for water and the Lord satisfied them from a rock. On the first occasion, Moses had to smite the rock so that the water would flow. On the second occasion, he was told to speak to the rock. The first incident reminds us of the sufferings of Christ. As the believer is occupied with these, he enters into the joy of the Lord. This is behind the thought in Hebrews chapter 12. We look away to Jesus who endured the cross for the joy that was set before Him. As we do this, we learn what it means to suffer with Him. On the one hand, we see Him suffering and are encouraged in our pathway. On the other, we see Him at the right hand of God and appreciate the end of our pathway.
Sadly, many of Israel failed to learn the lessons and God was not well pleased. The result is that they were overthrown in the wilderness.
Do we appreciate the fulness that is ours in Christ?

Memory Verse 'And did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ', 1 Cor. 10. 4

May 15.	1 Corinthians 10. 6-10
The Murmuring in the Wilderness
Paul now takes us through four examples of the Israelites murmuring when they were faced with adversity. His intention is to show that the Spirit of God has recorded these events as lessons for us. He starts by bringing a challenge that we should not lust after evil things. This appears to be a reference to the time when Israel lusted for the food of Egypt. This is recorded in Numbers chapter 11. As we read the record, there is nothing immediately obvious as evil. The sin is that the people were murmuring against what the Lord had given. The warning is clear in this context. Things which may be legitimate are evil when they take us away from a path of devotion to our Lord.
The second incident to be quoted relates to the time when Aaron made the golden calf for the people. This was a clear rebellion against the commandment of the Lord. The people had trembled when they heard the voice of the Lord. They asked Moses to meet the Lord and bring His Word to them. Sadly, their fear did not mean that they would not break one of His Commandments. They were afraid that Moses had died at the hand of the Lord. The most significant issue was that they did not trust the Lord. The lesson for us is clear here. There are many things in the world that will distract us from the path of obedience to our Lord. This is the root of idolatry. As soon as we allow this, the Lord is displaced and we are guilty of idolatry. Paul quotes the effect of their action. They were only concerned with satisfying their own desires. Instead of travelling through the wilderness and laying claim to their inheritance, they gave way to gluttony and leisure. While food and rest are not sinful in their place, they are sinful here because they are a result of displacing the Lord. Once again, it is easy to see the warning of this illustration in the context. The Corinthians were trying to justify satisfying their own lusts at the expense of other believers.
Paul now takes us towards the end of the journey. He warns of fornication. This is always closely associated with idolatry, hence Paul places it here in his list. He refers to the sad effect of Baalam's advice to Balak. The Lord intervened so that Baalam could not curse the people, but he still advised Balak to tempt them into fornication. The result is that twenty-three thousand die in one day. The Lord must maintain His honour. He cannot ignore sin among His people. The New Testament exposes the part that Baalam played in this but this does not excuse the people for their failure. This is an important lesson for us. The fact that someone else may appear to be more at fault does not excuse failure on our part.
The next illustration relates to when the people murmured about the manna. Paul says that they tempted Christ. The manna is a picture of Christ as the Bread from heaven. Just as the people were fed for forty years so we will be fed by Christ alone throughout our life in this world. If we turn aside from Him, we will immediately open ourselves to an attack of the enemy.
The final reference to the wilderness journey refers to murmuring. Sadly, there are number of instances to which this could refer. In Numbers chapter 14, the people murmured at the report of the spies. In chapter 16, they murmured against Moses and Aaron. The Lord tells them that they have murmured ten times. On both occasions quoted the faced the judgement of God.
Have we learned the lessons of the wilderness in our personal experience?

Memory Verse 'Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come', 1 Cor. 10. 11
May 16.	1 Corinthians 10. 11-22
True Fellowship and False
Paul now explains the implications of these pictures for us today. He reminds us that all these things have been recorded as examples for us so that we can learn from them. The first lesson he draws is that none of us can stand in our own strength. If we think that we are standing, we are in great danger of falling. There is no place for pride in any form. None of us are capable of standing in our own strength, we have enemies that are too strong for us.
Paul also reminds us that what we face is common to all. Unregenerate mankind is in the grip of sin so it cannot overcome. The believer has the power of the Holy Spirit and the life that comes through Him which allows us to overcome. We will only do this when we rest in His strength not ours. We can also be certain that God is in control. Every circumstance of our life is measured so that we are able to overcome. In addition, He provides a way to escape. We all have this confidence if we walk by faith. Paul now instructs us to flee from idolatry. If we allow anything to displace the Lord in our lives, we are opening ourselves to attack. The devil is behind the whole of this world's systems.
Paul takes us now to consider the profession that is symbolised in the bread and the cup. The cup points us to the blood of Christ. As we partake of the cup, we express fellowship with God and His people which we enjoy through the blood of Christ. It tells us the basis on which the power of sin has been broken. As we partake of the bread, we express our fellowship with Christ and His people. The picture tells us that we have put aside everything in which this world boasts to lay hold on Christ. The result is that we are linked with people from every background of society. Social differences count for nothing when we are in Christ.
Paul now reminds us of the illustration of the altar. Under the Old Covenant, every person in Israel could eat of the peace offering and enjoy the fellowship pictured in this. The same is true for us today. We all have part in the work of Christ. We all feed on the person of Christ. None of us have anything but this in which we can boast.
 Paul now explains further. The idol of itself may be nothing but behind the idol are demon powers. When an unbeliever sacrifices to an idol, he is worshipping the devil. As soon as we join in such an activity, we are having fellowship with demon worship. The challenge that Paul brings is that it is inconsistent to worship demons and God. We cannot claim to have fellowship with God and join in idol worship. If we do this, we are provoking the Lord. This is one of the temptations that our Lord faced in the wilderness. His answer was, Thou shall not tempt the Lord thy God. It is true that the Lord will uphold us when we are tested, but this is not guaranteed when we deliberately place ourselves in the way of temptation. James gives the commandment that we should resist the devil so that he flees from us. This is the exact opposite of what we are doing if we join with those who worship idols.
Do we live every day in the light of Calvary?

Memory Verse 'The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ?', 1 Cor. 10. 16
May 17.	1 Corinthians 10. 23-33
Conscience and Offence
Paul now brings us back to the question of legality. He repeats the assertion that all things are lawful, but they are not all expedient. On this occasion, he also adds that they do not all edify. He is leading us on to the important question that we should be building each other up in our faith. We should not be so concerned with what we desire. We should be looking at how we can help others. It is easy to become occupied with things that suit ourselves and miss the opportunity to help those in need. The result of this will often be that needy saints are left without the support that they need. This could be the weak brother who is left to face his failure to keep the law, it could be those who are physically weak and need material support.
Paul sets out some principles that ought to govern how we conduct ourselves. He is still dealing with the question of food offered to idols primarily. The first principle that he lays down is that there is no need to ask questions on every occasion when we buy meat. If we buy in the marketplace or the common shop, we may eat freely without endangering our conscience. Paul quotes from Psalm 24 to justify this. Everything in the world belongs to the Lord so it is available for His people to enjoy. Equally, if we are invited to a meal by an unbeliever and we choose to go, we can eat freely without needing to question how the food has been prepared. The only time that an issue would arise is when a person says that food has been offered to idols. By this statement, he is showing that he does not expect the believer to eat this food. When this happens, we must abstain so that we do not offend his conscience. This same principle could be applied in a number of ways in the present day. Perhaps the most obvious is in respect of keeping certain days. If we do something on a Sunday, for example, it may offend unbelievers who think that that day would be kept as a special day by believers. If they raise the issue, we should ensure that we do not give them offence.
Paul emphasises that the reason for abstaining is because of the other person. There is no right or wrong in the action of itself. The concern is how my action affects someone else. In chapter 8, the issue was how my action affected another believer. On that occasion, we were warned against stumbling someone for whom Christ died. Here, the issue is how my action affects an unbeliever. The link is in chapter 9 where Paul has set out the danger of acting in a way that stops people listening. In that context, the danger that Paul envisages here is that somebody who might listen to the gospel and be won for Christ will not listen because of our action.
Paul now explains the argument. As long as we give thanks for all that we take, we are at liberty to partake of any food. There is no reason for any to pass judgement however the overriding principle is that we do all for the glory of God. This means that if I act in a way that stumbles another person, what I am doing may be acceptable in itself but I am not bringing glory to God.
Paul also asks that we give no offence to Jew, Gentile or church of God. Our desire at all times should be the welfare of others, especially their salvation.
What is the controlling motivation for our actions?

Memory Verse 'Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God', 1 Cor. 10. 31
May 18.	1 Corinthians 11. 1-16
Headship and its Teaching.
Paul now comes to deal with the important question of headship. He makes clear that he does recognise the way in which the Corinthians have followed the practices which he had shown them previously. He is now going to teach another principle which should govern their conduct. He says that the head of every man is Christ. This statement should govern every aspect of Christian witness. Paul reminded the Romans that confessing Jesus as Lord is an important aspect of salvation. It is not a stage of development in Christian life. It is easy to see how this truth would have changed the behaviour that has been exposed in the earlier chapters. It is equally easy to see how it should govern the matters that are considered after this. In that sense, it is the pivot for the whole of this epistle. Prior to this, Paul has been dealing with conduct in the world at large. Now, he is going to move towards dealing with conduct when the saints gather specifically. The Headship of Christ must be seen to be the key to every activity.
Paul adds two further statements that express Divine order. Firstly, the head of the woman is the man. Secondly, the head of Christ is God. The second of these expressions clearly shows in the light of other scriptures that Headship does not mean superiority. The New Testament is clear that the Father and the Son are equal. Our Lord took a place of submission to fulfil the purpose of God. In the same way, a woman can demonstrate her faith by submitting to the man. It is one of the simplest and clearest pictures of Christ that can be seen. Some suggest that this is only within marriage for the husband and wife. The later verses take us to creation. They can only be understood if we see men and women in general rather than the husband and wife specifically.
In this context, Paul introduces the question of head covering as a symbol to demonstrate that the truth of headship is recognised. The symbol itself is of no real value. If the woman covers her head but refuses to submit to the man, it is hypocrisy. Equally, if the man has his head uncovered but allows the woman to rule, this is also hypocrisy. There is no specific reference to the gathering of the saints, but this is the most common occasion when these principles will be seen. On all occasions when we gather as a church, every member is in fellowship with what is happening. This means that while one person may speak, every person must fulfil the injunction here. No man should have his head covered and no woman should uncover her head. If the man covers his head, he states that Christ is covered so the man becomes prominent. If the woman uncovers her head, she states that the man is prominent. In either case, Christ is displaced in a company where He alone should have the glory. The reason for this order is because the man was made as the image and glory of God but the woman was made for the man. The interdependency is seen in that the man cannot be born without a woman neither can the woman exist without the man. As far as the believer is concerned, we must recognise that both man and woman come from the Lord. Paul calls on nature to testify that a woman will have long hair for a covering and glory but the man typically will not have long hair. This is a practice which has been followed without contention by Paul, his companions and the churches of God. It is designed to demonstrate the supremacy of Christ among His people.
Do we show the headship of Christ in all our actions?

Memory Verse 'But I would have you know, that the head of every man is Christ; and the head of the woman is the man; and the head of Christ is God', 1 Cor. 11. 3
May 19.	1 Corinthians 11. 17-26
The Lord's Supper
Paul now starts to address concerns about when the saints meet together. Instead of being for the benefit of all, it is becoming an evidence of division. His greatest concern is that there are divisions evident when the saints meet. As Paul writes, he suggests that the rumour that he has heard may be an exaggeration but there is truth in it. Paul's example reminds us of the need for care whenever we hear rumours of what is happening in another place. Sometimes these rumours may be out of place. Sometimes there may be an element of truth in them. We must not pass judgement without accurate details. What Paul does highlight is that the fact that the people are exalting individuals indicates that there is some division amongst the saints. As soon as any individual takes a place of prominence, there is a danger that the Lord will be displaced. This is the force of what Paul says when he adds that they are not coming together to eat the Lord's supper. They may meet in a single place but there is neither true unity amongst them nor a recognition of the .
The division is highlighted by the way in which they eat. The description suggests that the saints were eating a meal as part of the gathering. There is nothing wrong in this of itself but the way it was done in exaggerated the division. They did not wait for each other to eat a meal. Quite possibly some of the saints would be slaves who could only leave when their master permitted. Others were free to meet at any time. The result is that some were hungry because they did not have time to eat while others had overindulged. Sadly, Paul notes that there were some who were drunk. He has already indicated that drunkards have no part in the fellowship of the saints. If they are going to act in this way, they must do it in their own homes. It is not acceptable in the church of God. They are despising all they profess by their actions. There is no way in which Paul condones this conduct. If they used the opportunity to provide for those who were poor and hungry, this would be commendable.
Paul now highlights the primary reason why the saints would gather. It is a request of the Lord Himself which Paul has already given them. It is the Lord Jesus who took bread even as Judas had gone to betray Him. In full knowledge of all that would take place, He gave thanks, broke the bread and gave it to the disciples to eat. He emphasised that it was a symbol of His body in which He would suffer for them. He willingly gave Himself over to the hands of wicked men so that they could manifest the hatred of mankind for God. The wonder is that God uses this very act to lay a foundation on which man could be reconciled to Him. Our Lord took the full punishment that sin demanded in His own body. He then took the cup in the same way after the supper and said that this was the new testament in His blood. The old covenant was ratified by the blood of animal sacrifices. These needed to be repeated on a regular basis because they could never take away sin. The New Covenant is based on the one sacrifice which has met every demand of the throne of God. There is no need for blood to be shed again. When we come to Revelation chapter 5, John sees 'a Lamb as it had been slain'. The value of the sacrifice is as fresh through the ages of eternity as it was on the day when our Lord offered Himself. The act of taking the bread and cup is a declaration of the Lord's death. Until He comes, His desire is that His people remember Him in this way. It is a time that should be precious to every heart where Christ is given the honour that He deserves and no man takes precedence.
Are we careful to consider the implications of remembering our Lord?

Memory Verse 'For as often as ye eat this bread, and drink this cup, ye do shew the Lord's death till he come', 1 Cor. 11. 26.
May 20.	1 Corinthians 11. 27-34
Judgement for Sin
Paul now brings the implication of what we do when we remember our Lord to bear on us. It is something that must be done carefully because of its meaning. If we are showing the Lord's death, we cannot do it in a way that is inconsistent with His character. This is true of those who are not saved. They have no appreciation of the body and blood of our Lord so they cannot eat in truth. It may also be true for any of us if our life is not consistent with the cross. It is easy for us to forget these implications when we enjoy the privilege so often. The language is strong. If we ate unworthily, we are effectively identified with those who crucified our Lord. It is notable that in this context Paul states that we should examine ourselves and then eat. He does not give licence to absent ourselves. Our place is with the Lord's people. Sin needs to be forgiven and put away but this is done when we confess our sin, 1 John 1. 9.
Paul warns that there will be judgement for those who eat unworthily. We cannot ignore this. Paul looks at the Corinthians and he sees that there are those among them who suffer as a direct result of this while some have even died. The fact that he speaks of sleeping shows that he is not doubting the salvation of such people. It does emphasise that this is something to which our Lord attaches great importance. In the context of the whole epistle, it is reasonable to think that any of the matters raised earlier should be viewed in this light. Paul has dealt with matters which could bring this judgement. We can easily see that this is true for the sin of chapter 5. We need to understand that divisions and lack of consideration for others are viewed in a similar light. These are clear evidence of a failure to give the Lord His place and to show love for our fellow believers. Paul assures us that if we take the time to examine ourselves, we will not face the judgement of the Lord. The provision for cleansing and forgiveness of sin is adequate if we use it.
Paul adds a second aspect which emphasises that believers are in view. He makes clear that this is a chastening of the Lord, it is not eternal judgement. The world is facing judgement for sin from which there is no escape. As believers, we have been delivered from that but we may still face the chastening of the Lord. This may be discipline because of failure such as we see here. It may be training so that our walk is more Christlike. Whenever we face such circumstances, we should always be thankful that our Lord is sparing us from the judgement that our sins deserved.
Paul now gives advice as to the best way for the Corinthians to proceed. He sets out two principles that are basic to this. Firstly, they should all wait for the others before they eat. Next, if someone is hungry, he should eat at home. This recognises that many could not guarantee to arrive at a set time. Their place in the company must be seen in others waiting. It is not an excuse for lack of discipline on the part of individuals who are habitually late without reason. In addition, by eating at home, a person avoids shaming those who do not have the means to provide as much food as others. In this way, the most significant causes for concern at the gathering are removed. There are other issues which may need some attention but Paul is happy that these can be left until he is able to visit personally. This shows wisdom to distinguish between important and less important matters.
How carefully do we examine ourselves before we remember our Lord?

Memory Verse 'But when we are judged, we are chastened of the Lord, that we should not be condemned with the world', 1 Cor. 11. 32
May 21.	1 Corinthians 12. 1-11
Spiritual Gifts
Paul now deals with spiritual gifts. The description that he uses does not include the word, gift. The reason is that he is not simply concerned with gifts which the Spirit gives. The way in which they are exercised is equally important. Over the next three chapters, he will explain what gifts are available, why they were given and how they should be exercised. All of this combines to ensure that the local company becomes a place where Spiritual power is manifest.
He starts by contrasting the background of Gentiles with the privilege of saints. It is clear as we go through the chapters that the Corinthians emphasised the gift of tongues. This is set against the background of Gentiles who worshipped dumb idols. The idea that someone might be able to speak in a supernatural way is foreign to them. The danger is that they do not know how to distinguish a work of the Spirit with the deception of man or the devil. Paul outlines a simple test. If someone speaks by the Spirit of God, they will honour Jesus. They will never genuinely call Jesus, Lord, unless the Spirit is directing them.
Paul now outlines the character of the gifts that the Holy Spirit will give. He starts with the reason for the gift. There is unity in the Godhead. The Lord gives a ministry to His servants. God, the Father, is working His purpose in all this. The Spirit gives the ability to fulfil the work. It is designed for the benefit of every believer. He does not give one man an ability to do something that will promote the individual. This gives us a second test when we see claims that a man exercises the gift of the Spirit. If his work promotes himself, he is showing that it is not a work of God. Paul lists nine gifts. These are supernatural gifts that appeal to the natural man. The first two relate to an understanding of truth. Today, we have the word of God to provide this understanding so the gifts are redundant. The next five all have a clear miraculous element to them. In this context, the faith in view will go forward in the light of a direct revelation where there is no clear Scripture. This is redundant today because we have the Scripture to guide us in every circumstance. Prophecy would relate to a revelation of the truth of God. As we now have a complete revelation, this is redundant. The specific gifts of healing or miracles are not seen in the same way as the New Testament times, but this does not mean that God cannot work to heal or to perform other miracles. The last set of gifts relates to tongues and interpretations. It is clear that these have been given prominence by the Corinthians, but Paul sets them at the end of the list. He already lays a foundation from which he can expose how little value they really have. As we read the New Testament, it is clear that when this gift is exercised, it would benefit others. On the Day of Pentecost, thousands could hear in their own dialect. The later illustrations in the book of Acts imply that they was similar in nature. The Jews with Peter would not have been convinced if they could not understand what the men were saying in Acts chapter 10. It may be that the Corinthians had a mixture of the true and an imitation to which Paul alludes when he speaks of the tongues of angels. This does not mean that believers are given the ability to speak in an angelic language. Any gift that a person exercises comes from the Spirit of God. They all serve the purpose that God intends. None of them have been given for the good of the individual alone. This answers the schisms that was seen at Corinth.
Are we careful to recognise from the heart that every gift is given by the Spirit?

Memory Verse 'But all these worketh that one and the selfsame Spirit, dividing to every man severally as he will', 1 Cor. 12. 11
May 22.	1 Corinthians 12. 12-31
The Body of Christ
Paul now uses the human body as an example of how the body of Christ should function. The body is made up of many members which must all work together for the good of the the whole. This is how the body of Christ should function. Every believer was baptised into that one body in the one Holy Spirit. There is no distinction between national or social status. This takes us back to our calling in Christ. Paul then adds that we have all been made to drink into one Spirit. This emphasises the basis of our spiritual life. It is only when we are in the enjoyment of the Holy Spirit ministering to us that we will accomplish anything for the glory of God. For this reason, we ought to recognise the need for harmony among the saints.
Paul now deals with a number of ways in which one member may misunderstand their place. He starts with those who might think that they do not have a significant part. It is clear that the body needs every member. Hand, foot, ear and eye are all vital for the body to work as it should. In exactly the same way, the body of Christ depends on every believer doing what the Lord fits them to do in order for the testimony to be maintained. No one should think, or be made to think, that they are less important than any other person. Paul then deals with the other side of this. He points out the absurdity of a body that could only see, hear or smell. God has designed the body with every member set in the place that He chose. We are certain from other scriptures as well is medical evidence that this is the ideal place for each member. The same is true in companies of believers.
Paul now emphasises that every member is required. The eye cannot tell the hand that it does not need it. The head cannot tell the feet that it does not need them. It is evident that each member has its part to play. Very often members which appear weak can prove to be vital. However good a man is with his hands, he could do little if anything without the eye. It is an interesting thought that the body has members which we may often forget because they are hidden from view. These may often prove to be the most important. The obvious illustration is the heart. It needs to be protected because it is weak in itself but there is no life without it. The design of the body is such that every part is set in such a way that the honour is shared. No one would think to say that a champion athlete was nothing more than a pair of legs. Equally, the greatest scientist needs mouth, hands and feet to be able to communicate so that his learning is appreciated.
The interdependence of the body is emphasised by the fact that the person suffers as a whole. Even when the pain is concentrated in one area, we recognise that the person is sick, not just one part of him.
Paul now explains the illustration specifically. He highlights the work of apostles, prophets and teachers because these lay a foundation on which others will build. If the apostle had not established the work, there would be no believers to be taught. If the prophets had not spoken the revelation of God, there would be no doctrine to teach. The order is more historical than relative status. Once the work is been established, every gift is needed for the body to grow but there is something more important which Paul will detail in chapter 13.
Are we careful to give due honour to every saint?
Memory Verse 'For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit', 1 Cor. 12. 13
May 23.	1 Corinthians 13. 1-7
The Character of Love
Paul explains now that there is something more important than gift. We could speak with every possible language but if we do not have true love, it has little value. His language is precise. A sounding brass or a tinkling cymbal may give a very specific message but it is very limited in what it can say. The same is true of exercising gifts without love. There may be a benefit to the saints but we will fail to accomplish what our Lord desires.
Paul now deals with other gifts. Once again, he uses the illustration of someone who shows the full manifestation of gift. In the eyes of men, this person would be a great man. In the eyes of God, he is nothing because there is no love. This takes us back to the teaching of chapter 3. A man like this is someone who will stand at the judgement seat of Christ with nothing to show for his life. Everything that he has done will be consumed by the fire. He will be saved but there will be no reward.
Paul finally deals with good works. As far as men are concerned, they will look and say here is a man who is full of love. The Lord looks on the heart and He may see that there is no love in a spiritual sense. Once again, the result is that there is nothing laid up for eternity by such actions.
We may well ask after the first three verses, What is love? Paul explains this for us now in terms of how love is seen. It is not something that can be defined easily but we can soon recognise the contrast between true love and mere human love. Love will be patient. It will give without expecting any response. It will accept persecution without bitterness.. More than this, it is kind. This means that the character of God will be seen in doing good even in the face of bitter hatred. The perfect illustration is the cross. Peter took a sword to defend his Lord, our Lord healed the ear and prayed for forgiveness for those who crucified Him. Love will not envy or set itself up. Once again, we see this as our Lord made Himself of no reputation. He did not claim what was rightfully His, He set it aside for our sakes. Love will always behave in a right way. It will not do anything out of place. It will not do anything for its own ends. It will not quickly react to provocation. It will always thinks the best in every circumstance. It will not have any pleasure in sin but it will always rejoice in truth. This answers the question as to why God cannot simply overlook sin. This would not be true love. It would be allowing something that is destructive. The parallel in human experience might be a father allowing his child to burn himself in the fire. In contrast, love will always rejoice where truth is seen. In our case, this may be in a situation which is detrimental to us. Love will accept every circumstance without objection. Once again, this is clearly illustrated at the cross. The prophecy of Psalm 69 was fulfilled, They that hated me without a cause are more than the hairs of My head. It will believe all things. This may have the promises of God in view. Love will follow the path that the Lord sets out in perfect confidence that it is for the good of His people. It will rest in the assurance that His promise cannot fail and it will press on in the path of obedience despite any obstacles that may appear. There is a clear allusion to this when the writer to the Hebrews encourages us to look away to Jesus, Heb. 12. 2. This is the perfect example of the way in which love acts as well as being the evidence that guarantees it is the best path.
What love is seen in our lives?

Memory Verse 'Charity suffereth long, and is kind; charity envieth not; charity vaunteth not itself, is not puffed up', 1 Cor. 13. 4
May 24.	1 Corinthians 13. 8-13
The Permanence of Love.
Paul now adds that love never fails. This has a double significance. It links back to what we have already seen but it also sets a love in contrast to any of the gifts. The time will come when the gifts that we need for the present day will have fulfilled their purpose. There is a near fulfilment of this as Paul writes. He lists on from each of the three groups of gifts that he outlined in chapter 12. He states that they will come to an end in contrast to love which will never cease. This immediately sets love on a far higher plane than the gifts in which the Corinthians appeared to boast. His language once again is very precise. When he speaks of tongues, he uses a different word to the word he uses for prophesies or knowledge ceasing. The reason is that the gift of tongues will not be required at all. As he explains in the following verses, prophesies and knowledge will be superseded by the completed word of God. As such, all that is revealed in them will be carried forward for later generations.
Knowledge and prophecy have both been partial. They provided what was necessary for the specific occasion until the whole revelation of Scripture was complete. Once the Scripture was complete, there was no need for a gift that could only be partial. It does mean that we need to study the Scripture in order to learn what the Lord would teach us. In the same way, someone who serves the Lord in a different land will need to learn the language in order to be effective in their service. The value of the gifts listed in verse eight is that they allowed the work to progress before the full revelation was available to the saints of God.
It would be dangerous for the testimony if they continued. There would be no secure foundation on which the work could be established. Paul uses the illustration of the way in which our conduct changes as we grow to show this. We can all appreciate the idea that a child would speak and understand in a different way to an adult. When we hear a young child trying to speak, we encourage it however difficult it may be to understand. We may speak in a way that encourages it to develop but we still show joy at its efforts. If the child shows no sign of developing, we start to think that there is a problem. In the same way, the gifts such as prophecy served an important purpose in their time but they can never be allowed to displace the authority of the word of God.
Paul uses another illustration. He speaks of the gifts as being like someone looking through a misty glass. They can see shadows but they cannot see the whole picture. The word of God gives us the final revelation of God. Certainly, there is a sense in which we will have a greater understanding when we see our Lord face to face, but that is because of limitations in the flesh. The revelation is already complete. This is emphasised by verse 13. Paul now sets both love and the gifts in contrast to faith and hope. Faith and hope abide as long as we are in this life. This sets them in contrast to the gifts which will fail. It is evident that both of these only serve a purpose in this life. Paul is very clear in 2 Corinthians chapter 5, that we walk by faith in this present  life. He shows that we do not need faith if we can see as we will in eternity. He also shows in Romans chapter 8 that hope can only exist where we do not see what we are anticipating. Love is greater because its value continues through the ages of eternity. There will never be a time when we do not need the love of God to uphold us and they will never be a time when we should not show that love to others.
Are we putting more importance on gift than on character?

Memory Verse 'And now abideth faith, hope, charity, these three; but the greatest of these is charity', 1 Cor. 13. 13
May 25. 	1 Corinthians 14. 1-11
The Exercise of Gift
Paul now deals with how the gift should be exercised. He underlines of the love which he has just described must be seen in every activity. Their desire for spiritual things is good but this must follow from the heart of love. Paul also emphasises that they should recognise the importance of prophecy. If someone speaks in a language that no one else understands, it does not matter what he is saying, his words are pointless. In contrast, when someone prophesies, he is speaking in a way that benefits the saints. This is an example of the way in which love should motivate us. Any exercise of gift under the control of the Holy Spirit will always be for the good of those who hear. If this is not the case, the reality of what is done is open to question. It may be that an individual was edified by the exercise of the gift of tongues, but this is not the purpose of any activity when the saints are gathered. We must be careful to ensure that what we do comes from a heart of love that is looking for the good of others. Paul is not objecting to the use of tongues. It had its place in that day. His concern is the way in which it was being used. If someone speaks in a tongue that others do not understand, there should be someone who is able to interpret it so that the rest of the company receive the benefit.
Paul now calls on a number of illustrations to emphasise the lesson. The first one he uses is his own ministry. If he spoke in a way that the people did not understand, there would be no benefit to them. They will only benefit if he brings a word from the Lord. This may be a fresh revelation, imparting knowledge, a declaration of the word of God or an explanation of truth that is already known. Any of these, under the direction of the Holy Spirit, will be for the good of the saints.
The second illustration relates to musical instruments. Most people can distinguish between a piece of music and the noise that is made on an instrument of music. We have a  different preference but we can easily understand this idea.
The third illustration that Paul uses is the alarm to call an army to battle. This paints a vivid picture. We can easily appreciate the confusion that arises if no one in the army knows what they are supposed to do. Some may think that it is an alarm and start to prepare. Some will refuse to prepare because they are sure it cannot be an alarm. This is the illustration that Paul emphasises. We have all been called to spiritual warfare. How we fare will be directly related to how clearly we have been taught. If the teaching is vague, we will not be aware of the danger that we face. What is said may be perfectly true but it is of no value for the people of God.
Paul points out finally that every voice in this world has some significance. Animals will communicate with each other. If we do not understand, we will appear unintelligent to the person who is speaking and he will appear the same to us. The significance here is that we are entrusted with the mystery of God. We might well consider in this context if the lack of power that we often see in preaching is because we are not speaking in a way that people understand.
How clear are we in what we say in the gatherings of the saints?

Memory Verse 'So likewise ye, except ye utter by the tongue words easy to be understood, how shall it be known what is spoken? for ye shall speak into the air', 1 Cor. 14. 9

May 26.	1 Corinthians 14. 12-25
The Benefit of Gifts
Paul now explains how the principle of edification must govern the use of gift. Their zeal for spiritual gifts must be manifest in use which will build up the saints. To achieve this, any who exercise gifts must ensure that the saints understand what is said. There is no benefit in speaking if he does not understand what he is saying. If someone speaks in a tongue, he must pray so that he can interpret what he is saying. Paul is not dismissing the use of the gift directly but he is highlighting that it is of limited value. It may be that he is  sincere in what he is doing but his understanding does not benefit.
The only way in which gift can be exercised to profit is if we understand what we are saying. This is true in the specific sense of gift. It is also true today in terms of the language that we use. We need to be careful to speak in a way that others will understand. We also need to consider what we sing. It is easy to sing the words of hymns and songs without thinking. While we may make allowances for poetic licence if it does not contradict the Scripture, we do need to avoid singing things that are in error.
A second issue is raised. Someone who is unlearned will not be able to say, Amen, when we give thanks. It may be that the idea here is simply someone who does not speak the language which we are speaking. Sadly, it is possible that we may use words that people do not understand even when we are speaking their native language. Our Lord sets some clear examples of speaking in a way that the people understand. He uses parables from everyday life. He uses examples such as birth to illustrate what it means to be saved. He changes His examples so that it is relevant to the person or people to whom He is speaking. All of these are lessons for us to grasp. If we miss the lesson, we shall not edify others. We may speak truth in a way that honours God but it is of no value if we are not understood. Any who take a lead among the saints should ensure that this is the first test of their ministry. Elders who are responsible for ensuring the saints are correctly taught should be careful to ensure this.
Paul uses himself as an example. He spoke with tongues more than all the Corinthians. It would have been impossible for him to fulfil the work that he did without this. He could not understand the men of Lycaonia but the Lord used him to bring the gospel to them. In contrast, when he met with the saints, he was careful to speak in a language that all could understand. He states that five words that men could understand were better than all the words that could be imagined if the hearers did not understand.
Paul adds a statement that implies a further requirement. He says that they should be children in malice, but men in understanding. If we speak with understanding, we must not speak with malice. This means that we will not use a message or even a prayer to attack another person. Sadly, this is done on occasions and it is counter-productive as well as unspiritual.
Paul finally takes us back to Deuteronomy to show that the primary reason for the gift of tongues was to emphasise to Israel that the Lord was speaking. The miracle such as he demonstrated at Pentecost was certain to raise questions about the origin of such power.
When was the last time someone was convicted publicly in our presence?

Memory Verse 'And thus are the secrets of his heart made manifest; and so falling down on his face he will worship God, and report that God is in you of a truth', 1 Cor. 14. 25
May 27. 	1 Corinthians 14. 26-40
Divine Order in the Assembly
Paul now deals with another aspect of edifying ministry. The Corinthians were coming together with something to contribute to the gathering. This is commendable. It is easy for some to feel that they cannot bring anything. It is good when every brother is encouraged to fulfil what they are able to do. Sadly, we can often place limitations on exercise because of artificial time constraints. Equally, we need to avoid situations where we weary the saints. The gifts must be exercised in an orderly fashion. If there is no order, the saints will not be edified however good the individual parts may be. Paul sets out specific limitations which are appropriate to the exercise of certain gifts. The first gift to be considered is tongues. There should only be two or possibly three and only if there is someone who can interpret. This means that the saints will all benefit from what is said. Paul's language suggests that the third is an exception. If there is no one to interpret, no one should speak in another tongue because the saints will not understand. 
The second restriction is that there should only be two or possibly three who prophesy. On this occasion, the reason for the limitation is that the saints will not be edified if there is too much teaching so that they cannot grasp everything. Others will need to judge. There is the possibility that someone may speak in error. Those prophets who do not speak must be ready to speak out if they recognise error. This is why the first must be ready to stop if one of the others has reason to speak. There should be opportunity for all to speak over the course of time but there should be restraint. There is no ground to say that the Spirit has led someone to speak in a disorderly manner. The prophets are responsible to act in an orderly manner. If Divine order is followed, the end result is that the saints are comforted and edified. In contrast, if not, even the truth is undermined by the conduct of the saints. Once again, we see the principle that our conduct will either enhance or deny what we say.
The next issue is that the women are expected to keep silence when the saints gather. They are not to act in a way that denies the headship of Christ. In the same way as the women were expected to show the truth of headship by covering the head, so here they show it by their silence and by allowing their men to teach them. In general, this will mean that the men speak publicly, even if it is only to ask a question to clarify something that has been said.
Paul now reminds the Corinthians, and us, that there is no ground for one company to go their own way. Sadly, the very clear language that Paul uses to emphasise the authority of what he says has been ignored more often than any other. It is sad to think that the truth of headship and its implications have been set aside in light of present day customs. The deception of the devil is seen in that the most common argument is that what Paul says were only local customs. Paul is clear that if someone thinks he has the authority of the Lord for his actions, he must acknowledge that what Paul has written are commandments from the Lord Himself. We need to be careful to understand and to obey all that the Lord has set out in His Word. We are living in days when liberty that has been enjoyed in places is gradually being eroded. There may be a greater challenge for many to obey the truth than in recent times. 
Are we always orderly in the way we conduct ourselves?

Memory Verse 'For God is not the author of confusion, but of peace, as in all churches of the saints', 1 Cor. 14. 33
May 28.	1 Corinthians 15. 1-5
The Gospel Testimony
Paul now has to deal with the question of error coming amongst the saints. He points out that the error undermines the foundation of the gospel. He has to reiterate what he preached at first, which they received and which is the foundation on which they stand. The fact that he has left this to last serves to emphasise the importance of all that has been said. It is clear from his language here that this is not something that is an optional extra. The faith of the saints depends on the foundation which he will reiterate in the following verses. The testimony of the church will be compromised if the saints do not act on what he has already taught. We cannot divorce the truth of God from godliness of life. Paul says that they are saved by the gospel if they remember what he has preached. This is speaking about a change of life which demonstrates the power of the gospel. It is as we walk in the good of what we believe that we will show the evidence of salvation. In general, the idea of being saved refers to this change. It is not simply a deliverance from judgement that we deserve. The danger is that we accept professions which do not have a foundation in true faith. The result is that some appear to believe and then go back to the world. The reality in many of these cases is that they have never truly been born again by the Spirit of God.
Paul begins by reminding the Corinthians that it is not his message. All that he has done is to preach what God has given to him. This is important. He has prepared the way for this in chapter 1. He explained there that he would not use man's wisdom because it undermines the claims of Christ. He reiterated this in chapter 2. Now he takes the idea up again so that the Corinthians understand the authority for what Paul says. This is important for us to understand as well. We will accomplish nothing if we are only interested in presenting a message to the intellect. We stand as the servant of the living God and His authority is behind us. If we stand in His power, the Holy Spirit will use what we say for His glory. If we only stand in our strength, there is no authority or power behind our words.
Paul divides the message into two parts. For each of these, he makes a statement followed by proof of the truth of the statement. The first statement is that Christ died for our sins. This is the foundation on which we can be accepted by God. It demands a recognition that we are sinners. Without this, there is no reason for the death of Christ. It fulfils the types of the Old Testament. Every picture taught us that sin demanded death. The repetition shows that the animal sacrifices could never meet the demands of God. This statement gives us the simple answer to that. When Christ died, He answered every type that had gone before. Everything that God desired and everything that God demanded has been fulfilled. Burial is the evidence that Christ truly died. The Romans would not have allowed any to take His body from the cross if there was any doubt. The Jews would not have agreed if they thought He might be alive. The blood and water that came from His side is further proof. The suggestion that He only fainted does not stand the test evidence. The second statement is that He rose again the third day. This is God's vindication of the work. If there was any question, there could be no resurrection. The fact that He was seen is proof of resurrection. God chose witnesses who would be able to testify personally so that the fact cannot be denied. There is more proof for this fact than for most facts of history. Men deny it because the alternative is that they must act on the message.
Are we clear as to the basis of our salvation?

Memory Verse 'For I delivered unto you first of all that which I also received, how that Christ died for our sins according to the scriptures', 1 Cor. 15. 3
May 29.	1 Corinthians 15. 5-11
The Testimony to the Resurrection
Paul now details the witnesses to the resurrection. He starts with Cephas or Peter. The one who denied his Lord three times is the first to see his Lord in resurrection. This shows the grace of our Lord. It also sets us an example as to how we should forgive others. Next to see him are the twelve. Once again, we see the grace of our Lord in that all these forsook Him and fled when the officers came to arrest Him. In the context here, we also find that those who took a lead in the testimony were the first to see the Lord. He is preparing them for the work that they must undertake. Paul now states that he appeared to five hundred brethren at once. We do not have any other record of this however it appears to be well known among the saints. Paul adds that most are still alive to witness this fact as he writes. This would be something that is difficult to manipulate. It is possible to deceive a few people. The twelve would be especially vulnerable because of their closeness to the Lord. It would take a deliberate action which is inconsistent with the character of the apostles to deceive so many. The next witness is James. The fact that he is distinguished from the twelve shows that he is not one of them. We have to conclude from the rest of the New Testament that he is the brother of the Lord and therefore the son of Mary and Joseph. Here is a man who did not believe at first but would have been quick to recognise any deception as he grew up with the Lord. The last group to see the Lord are all the apostles. This is consistent with chapter 9 verse 1 where Paul indicates that a requirement of an apostle is that he saw the Lord. Finally, Paul himself saw the Lord. As far as we know he is the only one to see the Lord in His ascended glory. He is very careful to show how grateful he is for his calling. He speaks of being prematurely born. The idea here seems to be that Paul recognised how closely he followed so many of the Jews who were waiting for their Messiah. The day will come when they shall see Him. In that day they will mourn, Zech. 12. 10, and as a result of their repentance, a nation will be born in a day, Isa. 66. 8. It is only by the grace of God that Paul was saved before that time. Paul adds that he is the least of the apostles and not worthy of that calling because of his past. This teaches us two very clear lessons. Firstly, none of us have any ground for boasting. We look at the work of Paul and we can well see how limited the witness might have been without him. He is the only apostle of whom the Scripture records that he travelled widely among the Gentiles. Even when the other saints were scattered, the twelve apostles remained in Jerusalem, Acts 8. 1. The narrative in Acts chapter 15 suggests that they were still there. Secondly, Paul never forgot his past. He may have accomplished great things in the service of the Lord but he still remembered what he had done to the Lord's people. This meant that he remained humble in his service. The secret of humility for us is to see that all we have comes through the grace of God.
Paul tells us his response to this. To paraphrase his argument, the other apostles had seen the Lord and followed willingly without question. Paul had rejected the Lord and sided with His enemies until the Lord called him one last time. Any of the others might have had some reason to think that the Lord saw something in them. Paul is in no doubt that he had nothing to offer the Lord. The result is that, out of gratitude to his Lord, Paul allowed God to use him in any way that he would. He is not setting himself up as better than others. He is simply stating that he had more reason to labour than anyone else.
Do we recognise our own unworthiness in light of the cross of Christ?
Memory Verse 'But by the grace of God I am what I am: and his grace which was bestowed upon me was not in vain; but I laboured more abundantly than they all.  yet not I, but the grace of God which was with me', 1 Cor. 15. 10
May 30.	1 Corinthians 15. 12-19
The Implication of Resurrection
Paul now challenges the Corinthians with the fact that Christ rose from the dead. Some of them were suggesting that there is no resurrection. If this is true, Paul argues that Christ could not have risen from the dead. This removes both the foundation of the gospel and the faith of every believer. If Christ has not risen, the preaching is empty. It is the resurrection of Christ that gives substance to the message that we preach. Without this, it is no more than another religion. Worse than that, any who believe are resting on something that has no foundation. We can immediately understand the picture in a physical sense. The Spirit of God wants us to understand that the same is true in a spiritual sense. The Lord Himself taught this in the parable of the wise and foolish builders, Matt. 7. 24–29. 
More than this, if there is no resurrection, there is no truth in what the apostles have taught. We cannot pick what we believe. Either we believe everything that is written or we do not. If we say that one thing is not essential, we cannot claim authority for anything else. The only authority that we have is the word of God. When Paul writes to Timothy, he makes a clear claim that every Scripture has the authority of God through the Holy Spirit, 2 Tim. 3. 16. As soon as we question one statement of the Scripture, we open the whole to challenge. There may be differences of understanding. These can be accommodated as long as we do not set aside any clear statement of truth. It is equally clear from other scriptures that we must not be contentious unless a clear statement of Scripture is being denied. Jude tells us that we must contend earnestly for the faith, Jude 3. We cannot excuse ourselves from this by a claim that we are showing forbearance.
The next issue if there is no resurrection is that our sins have not been put away. There is a danger today that we preach the death of Christ and ignore the need for resurrection. It is only the resurrection of Christ which vindicates His claims and provides a foundation on which we can rest. The logic of Paul's argument is this. Death came because of sin. If there were no sin, there would be no death. If Christ has not been raised from the dead, it means that sin must be imputed to everyone. This is because no resurrection means that sin must hold Christ in death. It is clear that this is impossible in the light of the New Testament. What Paul is doing is showing that the bodily resurrection of Christ is not an optional extra to the gospel. It is the most important truth on which everything else stands. Any who deny this are showing their lack of understanding. This must raise questions about the reality of faith. Some may be deceived and receive what is taught here as soon as it is explained. If not, we cannot have any confidence in their profession.
Another issue if there is no resurrection is that those who have already died are under the judgement of God. There is no hope for them or for us. Everything that God has promised comes to nothing.
The conclusion from all this is that there is no value in the Christian life if there is no resurrection. We have given up anything that this world can offer. We are faced with the prospect of hardship in this life and there is no compensation because there is no future. As such, we would become the object of pity for even the most miserable of men.
Where is the real joy and satisfaction in our life?

Memory Verse 'If in this life only we have hope in Christ, we are of all men most miserable', 1 Cor. 15. 19
May 31.	1 Corinthians 15. 20-28
Resurrection Order
Paul answers the misery of the last section with a note of assurance. Christ is risen. He is the firstfruits of resurrection. Because He has risen, we can be certain that we will all be raised. Death came because of the sin of Adam. For justice to be maintained, a man had to answer the claims of sin. This is why Christ came. His resurrection shows that sin has been defeated. Because of Adam, every person faces death. Because Christ has risen, everyone will be raised back to life at the appointed time. At the moment, the sentence of death still applies but this is only because God wants to bring salvation to men. It is a temporary sentence. One word from the Lord and death must yield. This was seen in His life when He raised at least three individuals back to life. Death could not argue with His word even if it did claim all three at a later time. Because Christ has risen, a time is coming when death will have to yield and it will never claim its victims back.
Paul outlines the basic order of resurrection. Christ is the firstfruits. He has risen and will never die again. The second in line are those who are His at His coming. Paul is not concerned here with the details of His coming. We find in other passages that believers of the present age will be taken to heaven while believers of other ages will be raised to live on earth. The first of these commences the period of His coming. This will culminate in the time when He sets up His kingdom on the earth. The final resurrection will be at the end of time. Paul says that He shall have delivered up the kingdom to God. We are not told here, but other scriptures tell us clearly that our Lord will reign over the earth for one thousand years before the end of which Paul speaks here, Rev. 20. 5. It is important to see the context of what Paul is writing. He is teaching the truth of resurrection. As such, he does not deal with the details of the future events. The fact that he does not give a detailed timetable here cannot be used to say that there will not be events which he does not describe. It is clear in what Paul says here that the Lord must reign and that in His reign, every enemy will be subdued. As we go through the Scriptures, it is also clear that this will never happen until the Lord intervenes in this world. We are clearly taught that the pathway of the Christian involves persecution and tribulation until the hope is realised. This is the opposite of what some teach when they say that the gospel will spread through the world.
The last enemy to be destroyed is death. This will happen at the final resurrection when those who have died in their sins will be raised to face a final judgement. The throne will be set up and they will all be judged in a way that is manifestly righteous. From that time, all who are in their sin will have their place in the lake of fire with the devil and all his angels, Rev. 20. 11–15. The result is that the new heavens and the new earth will be free from sin so there will be no more death.
Paul adds that God Himself, the Father, will not be subject. There will be perfect harmony throughout the new creation. The Godhead will be seen to act in unity. Every creature will readily own the authority of God. An eternal state will commence in which the desire of God from the beginning of this creation will be seen in all its fullness. He will receive the praise, worship and adoration from every part of that creation. It will not be forced on the creatures but all will willingly give glory to His Name.
Have we grasped the triumph of the resurrection?

Memory Verse 'For as in Adam all die, even so in Christ shall all be made alive', 1 Cor. 15. 22

June 1.	1 Corinthians 15. 29-34
Life Without Resurrection
Paul now goes back to show why we would be miserable if there were no resurrection. He reminds us of what the Christian life really involves. He starts with the question of baptism. When we were baptised, we stated that we had finished with the old life. As far as this world is concerned, we have taken the place of dead men. If there is no resurrection, this is meaningless. The only life would be what we know in the flesh. If we say that we have finished with this life and there is no resurrection, we may as well take our own lives. Paul is not suggesting this, he is simply showing the folly of believers who refuse to believe in resurrection.
The second example Paul uses is of the believer put in their life at risk. There is no value in placing ourselves in danger unless we have the hope of resurrection. It is possible that someone might do this for a friend but no one would do it without good reason. Paul looks at his life and testifies that he faces danger and even death every hour. The only reason he does this is because he is living in the assurance that his Lord will raise him back to life. Whatever price we pay in this life, the reward in eternity will be far greater.
Paul now adds to his personal testimony. He says that he dies every day. This is true in both of the respects that we have seen already. He lives his life as a citizen of heaven who has no place on this earth. As he rises, he commits his day to his Lord and lives for Him with no thought for his personal good. He fulfils the two commandments that are at the foundation of the law of God. His life is a manifestation of love for God and love for others. His first concern is to please God in all that he does, 2 Cor. 5. 9. His next concern is how he might bring benefit to others. He wants to see the saints built up in their faith, 2 Cor. 5. 14. He also wants to see the lost brought into the joy of God's salvation. Either of these desires will take precedence over seeking his own good. This is why he was imprisoned for his faith. It is why he faced shipwreck and privation. He was even prepared to fight with wild animals at Ephesus. The only value in any of these is because he is certain that he will rise again.
He warns of the danger of false doctrine. It encourages people to live for their own pleasure. If there is no resurrection, there is no advantage in obedience to the word of God. Instead of godliness, it will encourage iniquity. Against this background Paul warns the saints that they must be awake to righteousness and avoid sin. This is a basic requirement of faith. It is not an extra which may be added at a later date. Some among them do not know God. The language that Paul uses here suggests that when he speaks of the knowledge of God, he is saying that they do not even show a fear of God in their actions. It is little surprise that he has to add that this is to their shame. The picture that he is drawing here suggests that the Corinthians were happy to receive any who made a profession of faith. They did not look for the fruit of righteousness which the word of God tells us to expect. John the Baptist spoke of how repentance would be seen in the life. Our Lord taught that the true faith would be manifest by fruit in the life. It is perhaps especially dangerous when there are few professions of faith that we are tempted to receive any without putting their words to the test of Scripture. Where there is reality, we must expect to see righteousness in the life.
What does the resurrection of Christ mean to me in my daily life?

Memory Verse 'Awake to righteousness, and sin not; for some have not the knowledge of God.  I speak this to your shame', 1 Cor. 15. 34
June 2.	1 Corinthians 15. 35-50
The Method of Resurrection
Paul now anticipates two questions: how are the dead raised and what body to they have? He answers the second question first. He uses the illustration of nature to show that God has anticipated this. When we want to grow a plant or a crop, we sow seed. This seed may have little resemblance to what we expect. It is certainly nothing like the full grown plant. We do not question whether it is correct. We understand that the resulting crop will not look like the seed that we sow. The question of what body we have in the resurrection is no different. The Lord Himself used the same illustration when He pointed out that the seed must die before the harvest can be gathered. Every seed has a unique form so that we sow the correct seed.
Paul now moves to consider the differences between creatures. Every man, beast, fish or bird has a body which is suited to the environment in which it will live. Once again, we have no difficulty in understanding this principle in nature. Paul now extends this to show that this is true for heavenly bodies as well as earthly bodies at present, we are living on the earth. We need a body that is suited to the earth. This body could not live in another environment. When men go into space, they need to ensure that they have the correct supplies because the environment will not support them. It is obvious with little thought that we could not live in heaven in a natural body.
Paul now brings the application of his illustrations. He is going to show how the examples of nature have anticipated the truth of resurrection. He draws three contrasts between the natural body and the resurrection body. In these, the natural body is like the seed from which the resurrection body comes. The natural is corruptible but the spiritual is incorruptible. The natural body is marked by shame but the spiritual body is marked by a glory. The natural body has many weaknesses but the spiritual body is marked by power. This should thrill our hearts as we think of the wonder of resurrection. Every vestige of shame and weakness has been removed. As we look around today, there are some who excel in specific spheres. A few may excel in a number of disciplines. No one is able to excel in every aspect of life. What a contrast as we consider resurrection. We will all be like Christ. He will remain supreme but the limitations of the flesh will be removed for every believer.
Paul now develops this further. He points out that we will have a spiritual body. The first Adam was made a living soul but we are linked to the last Adam, a quickening spirit. Adam had life that would not end. He could reproduce through the woman but he could not create life. This is the prerogative of God alone. In Christ, we are linked to a man who has the power and the right to give life. The natural had to come first so that the limitation could be exposed and we appreciate the wonder of the spiritual. The first man was made from the dust of the earth. The second man is the Lord from heaven. He was not made, He is eternal. His power is not derived, it is intrinsic to His Person. Because we are linked to Him, we can be certain that we will bear His image. This has nothing to do with natural ability. We need a new body but we also need a new life in Christ to make this possible. The old man could never inherit but in resurrection, we will be changed in a way that fits us for heaven.
Are we living as heirs of an incorruptible kingdom?

Memory Verse 'Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God; neither doth corruption inherit incorruption', 1 Cor. 15. 50
June 3.	1 Corinthians 15. 51-58
The Mystery of Resurrection
Paul now introduces a mystery. This is something which has not been revealed previously. The mystery here is that we shall not all sleep. The fact that there would be a resurrection is clear from the Old Testament. When the Lord spoke to Martha after the death of Lazarus, she had no doubt that her brother would rise at the last day, John 11. 24. What she did not realise was that the Lord is the One Who will raise the dead. He had the authority to bring Lazarus back to life at that time. Here we learn the assurance that the Lord may come and change our bodies before we die. This is something that will take place instantaneously. The word for moment is the word from which we get our word, atom. In an indivisible moment of time, every believer will receive their new body. Paul tells us this will take place at the last trump. This links with the teaching in 1 Thessalonians chapter 4. In that chapter, Paul is reassuring us that living and dead believers will all enter into the promise that God has given to His people. In this chapter, he is emphasising the change of body that we will all experience. This is essential before we can enter into heaven. Those who have died will receive an incorruptible body to replace the one that has decayed in death. Those who are still alive will be changed. The fact that Paul links himself with the living shows us that he was expecting the Lord at any time. This is something that should motivate us as he will explain at the end of the chapter. For the moment, he emphasises the need for change. Dead bodies will corrupt, so they must be replaced by an incorruptible body. The living are subject to death, so they need an immortal body. All this has been anticipated in the promise that was given to Israel, He will swallow up death in victory. This is only possible because Christ is the firstfruits. Without His resurrection, death could not be denied.
Paul now emphasises the triumph of resurrection. He takes us back to Hosea and shows how this too is foretold. The resurrection of Christ has laid down a challenge to death. He defies it, in effect. It is like a snake which has lost its sting. It may appear frightening but it has no real power. In the same way, He defies the grave. Prior to the resurrection of Christ, if a body was laid in the grave, there was no real prospect of life. Elijah raised one man back to life. Elisha raised two back to life. Our Lord raised three back to life in His public ministry. On all of these occasions, the grave had the final word as they returned to death. We now have the assurance that the power of the grave has been broken. Because Christ has risen, those whom He raises will never see death again. Revelation tells of a time when death and Hades will yield the dead that are in them. Someone may ask, How can this happen? The answer is that the demands of the law have been met so the power of sin has been broken and the sting of death removed.
Paul raises a song of triumph to God who gives us the victory through our Lord Jesus Christ. Our hearts should echo his joy as we consider the triumph of the resurrection of Christ and all that it means to us. There is no power known in the whole of creation that can defy the power of our Lord Jesus Christ.
The challenge of this to our hearts is that we have been sent out with all of that power to sustain us. As we undertake the work of the Lord, we can do it in this power and assurance. As a result, there should be nothing that can move us as far as our service is concerned.
What is our occupation in our daily life?

Memory Verse 'Therefore, my beloved brethren, be ye stedfast, unmoveable, always abounding in the work of the Lord, forasmuch as ye know that your labour is not in vain in the Lord', 1 Cor. 15. 58
June 4.	1 Corinthians 16. 1-12
Paul's Intended Visit to Corinth
Paul now gives the same advice as he had given to the churches in Galatia. It is clear that there is a common desire to help the saints in Jerusalem. This is an example for us in that we should be aware of needs and do what we can to meet them. Paul tells the saints to set aside for the offering at the beginning of each week. It may be that this is the time when the saints meet but it also suggests that the offering will be the first priority. There will be many demands on the finances. There are things which may be necessary but there are many things which are only desirable. The idea that they set aside as God has prospered them suggests that this will take priority over things which they may wish to have but are not essential. The intention is that the saints are prepared with their offering before Paul arrives to take it to Jerusalem. He wants to avoid a situation where they take up a collection when he is there. This could bring shame to those who do not have so much to give. It also highlights the principle that if we are giving to the Lord, there will always be sufficient for the needs that may arise.
When Paul comes, he expects the Corinthians to decide who will take the gift. This is a matter for the saints in the company. Paul wants to make clear that this is a gift from the saints in Corinth, it is not something which he has organised of himself. He will go with them if it is suitable for him to do so. Against the background of a company that set up individuals, Paul shows an example of true fellowship. No individual is given a place of prominence.
Paul now outlines the journey that he expects to take. He is coming through Macedonia. He intends to stay with the Corinthians through the winter so that they are able to help him on his journey. As he writes, he intends to stay at Ephesus until Pentecost. It is clear from the account in Acts that the Lord is working there so Paul wants to finish what the Lord has for him to do. It is also likely that Paul wants to allow time for the Corinthians to act on what he has written. If he comes too quickly, they may feel pressured into doing something with which they are not comfortable. While it is important that the saints obey the truth of God, it is equally important that this is done willingly. There is no real value in actions that do not come from the heart. The last part of Paul's statement indicates that the opposition of men to the preaching does not discourage Paul. We may be tempted to think that opposition means we should try a different approach. Paul sees it as the devil trying to hinder the work of God.
Paul now alludes to the fact that Timothy is likely to come. He tells the saints that they should give him the same recognition as they give to Paul. He is doing the work of the Lord in the same way as Paul. Once again we see the humility of Paul. He has been called to serve as the apostle to the Gentiles. He does not promote himself. He willingly gives place to a young man who is faithful in his service.  Timothy will give Paul of report of what he has found in Corinth. It is clear that Paul is waiting for this and that he wants to hear that the Corinthians are responding to what he has written. Apollos will not come at this time because it is not convenient for him. He still has a desire for the saints at Corinth but this cannot interfere with his work for the Lord.
Are we faithful in our exercise to give to the Lord?

Memory Verse 'Upon the first day of the week let every one of you lay by him in store, as God hath prospered him, that there be no gatherings when I come', 1 Cor. 16. 2
June 5.	1 Corinthians 16. 13-24
Final Exhortations
Paul now concludes with a series of exhortations for the saints. He starts with a series of four instructions for them. First of all, he calls on them to watch. This is important because it reminds us that we are in hostile territory. The world in which we live is governed by the god of this world, the devil. He is constantly out to ensnare believers. He may do this with an open attack or he may do it by subtle deception. Often, the subtle approach brings more harm than the open attack. It is not as easy to recognise so we need to be alert to the danger. He follows this with an exhortation to stand fast. This has the more open attack in view. It would be easy to compromise in the face of the onslaught of unbelieving men. An attack of this nature may be followed by the subtle temptation to compromise. If we do not fall to the onslaught, we can easily fall to the subtlety. The only answer is obedience to the word of God. This must guide all that we do without questioning. The next challenge is that we act like men. This is the charge that the Philistines gave when Israel brought the Ark into the camp. The result was that they overcame the army of Israel. We can face every foe in the assurance that our Lord will fight for us. We simply need to stand like men for the truth of God. The final part of this first charge is that we are to be strong. We have all the authority and power of God at our disposal. We have no reason to fear or to question. Our conduct must demonstrate this. If we are weak and apologetic, we convey the impression that there is no real authority or power in what we say.
Paul now charges them that everything must be marked by love. He has asked that they act in a severe way to deal with sin. Even where such discipline is required, it must be done in a spirit of love that is seeking the best for those who are disciplined. Apart from the love of God, none of us would have any standing in His sight. If we live in the good of this, it will not be difficult to show love for those around us.
Paul reminds the believers of the example of the house of Stephanas. They dedicated their lives to the service of the saints. He now pleads with the Corinthians to recognise this and to submit to such in the assurance that they have given themselves for the benefit of others. It may be with all the division in Corinth that godly saints like these had been overlooked because they did not set themselves up. We need to take great care that we do not ignore those who undertake important work behind the scenes. It is far too easy to promote those who are in the public eye at the expense of those who are laying a secure foundation for the church. Paul tells how Stephanas, Fortunatas and Achaicus have refreshed him. They have shown the character that the Lord desires. These are men who should be appreciated by the saints.
Paul now passes on the greetings of the churches in Asia. He names Aquila and Priscilla who were well known to these believers. Their home is open for the church to meet. This is a characteristic of the couple. We never read of them taking a public part but they do a greater work than many by providing a place for the saints to meet. All the brethren join in greeting the Corinthians and Paul asks them to manifest their love for each other. Paul concludes his letter with a written salutation in his own hand. He reminds them that the Lord is coming. Any who do not love him will come under judgement. He confirms the grace of the Lord and his own love for the saints as he concludes.
Are we marked by a steadfast obedience to the Lord?

Memory Verse 'Watch ye, stand fast in the faith, quit you like men, be strong', 1 Cor. 16. 13
June 6.	2 Corinthians 1. 1-11
The Conflict of Paul
Paul now writes to the Corinthians again. It is clear that this is a response to what he has heard from Titus, ch. 7. 6. In this letter, Paul opens his feelings more clearly than in any of his other writings. He speaks of his distress in the circumstances of life in chapter one. He tells of his concern and sorrow for the Corinthians in chapter seven. He tells of some of the trials of his life in chapter eleven. He links Timothy with him as he writes. We do not know exactly what contact Timothy had. He was certainly with Paul on his visit to Corinth. He may have visited again as Paul suggested in his earlier letter, 1 Cor. 16. 10. As Paul writes, it is clear that Corinth is a centre for the testimony in Achaia. It may indicate that some of the issues that he has addressed in Corinth have spread across the region. He still greets the saints in his customary way. It does not matter what issues there may be, Paul will always retain his courtesy. This is an example for us.
Paul starts with a note of praise to God. He speaks of mercy and comfort. Immediately, he gives the background to this. As we consider what Paul writes, he shows true godliness. We may have spoken of the power of God to save. Paul recognises that the Father has allowed these circumstances for the benefit of Paul and those to whom he ministers. He has learned to appreciate the comfort of God in every trial of life. Without these experiences, Paul might have spoken of the God of all comfort but others could say, You have not suffered what I did. As a result of what he has passed through, Paul can now sympathise with others who are passing through similar trials. It gives added weight to his ministry. While there will be occasions when we may suffer chastening under the hand of God, there are also many occasions when the Lord allows his people to suffer so that they understand how others feel in similar circumstances. As Paul reviews his sufferings, he does not just look at others. The source of his strength to face the sufferings came from looking to Christ. He saw that his Lord had suffered far more than he was called to suffer. He sets the example that we can all follow. If we see our circumstances in the light of the cross, we will always understand that our Lord is simply asking us to learn a little more of what He suffered. The result is that we also learn to appreciate the comfort that He can give. The Hebrew writer tells us of a High Priest who can sympathise with us in the circumstances of life. After these sufferings, Paul can write of it from personal experience. The result is that other saints who suffer will be encouraged to continue because they see the both the Lord Himself and the apostle have suffered in a similar way. The assurance for every believer is that if we share in the sufferings, we will also share in the consolation that follows. We may find the sufferings hard to bear but when we receive the consolation, we will acknowledge that it was worth the pain.
Paul now tells us of his personal experience in more detail. The trouble that he faced was so great that he despaired for his life. We cannot be certain what this was but we can be certain that it was such that Paul recognised that his life would only be spared by direct intervention of God. It may be that this is when the crowd in Ephesus was out of control, Acts 19. 28–34. Paul acknowledges that God delivered him and will deliver him. He adds that the prayers of the saints had a part in this. He calls on them to join with many others in giving thanks to God on their behalf.
Do we prove the comfort and consolation of God in all our sufferings?

Memory Verse 'For as the sufferings of Christ abound in us, so our consolation also aboundeth by Christ', 2 Cor. 1. 5
June 7.	2 Corinthians 1. 12-24
The Purpose in Writing
Paul now assures the Corinthians that he is living with a clear conscience before God. He will not use dubious practices or deceit but rather he lives in faith that the grace of God will support him in every circumstance. It appears that there is a suggestion that he may write behind the backs of the whole company. Possibly some are suggesting he will write to certain individuals rather than to all the saints. He confirms that this is not true. If he has something to say, he will say it to all the company. This is important in dealing with a situation like Corinth. There may be occasions when it is wise to address matters with one or two individuals. This is especially the case if one person feels that another saint has slighted them. Where the whole company is affected, it must be dealt with openly.
Paul now explains why he had not come to Corinth already. It was his intention and he did not change his mind lightly. He emphasises that he does not make hasty decisions which he may have to change frequently neither does he decide what he will do for his own good. Everything that he does has the glory of God and the benefit of others as its main cause. He reminds the Corinthians that he came with a very clear message. At no time did he see the need to change what he said because of the circumstances. The ideas of men will change regularly but the message of the believer is a declaration of the Son of God, Jesus Christ. He does not change so everything that has its foundation in Him will remain constant. He also reminds them that Silas and Timothy were linked with him in the preaching. It is not his message alone. It is the word of God which he taught in every place with the authority of God behind it. It is a declaration of the promises of God in Christ. As such, it stands without variation. Every promise links to the eternal purpose of God. This had its source in Christ and it will have its fulfilment in Him. We are simply vessels who are used by God to glorify Him.
Paul points the Corinthians to the work of God. He has established them, Paul himself, his companions, and every believer in Christ. He has confirmed this by sealing us with the Holy Spirit. The Spirit is also the seal that confirms the work of God and the pledge that the work will be completed when we receive our inheritance in Christ. Even if they were to question the message that Paul preached, they have the confirmation of the work of God in their own lives. If they want to challenge Paul, they would put their own position into doubt. The two go hand in hand.
Paul now gives the positive reason why he would not come. It is for the good of the saints. If he came before they had had opportunity to correct the matters he had highlighted, he would need to assert his authority over them. While he would not go beyond the word of God, the result of a personal visit would be that he had to speak more harshly than he would like. This shows the character of Paul. He has no desire to raise a following after himself. He wants the saints to obey the word of God out of a sincere heart. This would lead to a stronger faith that will govern their lives and allow them to stand in the face of opposition. If they simply obeyed Paul, the danger is that they would be open to attack as soon as Paul was removed. This problem has occurred many times over history. The saints stand as long as they have someone to guide them in the truth. As soon as the individual is removed, they fall prey to temptation and the testimony is harmed if not destroyed.
Are we careful to seek the mind of the Lord in all our plans?

Memory Verse 'For all the promises of God in him are yea, and in him Amen, unto the glory of God by us', 2 Cor. 1. 20
June 8.	2 Corinthians 2. 1-11
Restoration after Failure
Paul now explains his concern for the Corinthians. He wanted to encourage them in their faith. If he came at a time when he was saddened by their attitude, this would not be possible. He would bring sorrow to them instead of joy. He has written to them so that they have the opportunity to deal with those matters which still bring sorrow to his heart. He is certain that they will be ready to listen because he knows that the desire of every true believer is the same. He is looking for the joy of seeing the saints making progress in their spiritual life. He is equally certain that there is no greater joy for the true believer than to make progress.
Paul tells of his sorrow and anguish when he wrote the first letter to the saints. He did not want to impose himself on them but he did need to deal with the issues. The result is that he wrote a letter with many tears. His desire was that the Corinthians would understand how much he loved them and desired their good. This is a good example for any of us. We may all face times when we have to deal with difficult situations. It should always be out of a heart of love. If we are involved in acts of discipline, there should be sorrow, affliction and tears. If these are lacking, we need to search our heart to understand whether we really appreciate what we are doing.
Paul explains that there must be moderation in their dealing. He may have felt a degree of anger and grief but this was tempered with his love. The man who had sinned has now been punished by the saints. They must now be ready to forgive and to comfort him so that the act of discipline which was necessary does not become a cause of bitterness. It is always true that the purpose of discipline is restoration. As soon as there is genuine repentance, we must be as quick to restore as we were to discipline. We must also ensure that we show our love for the person clearly. They must not feel that they have been receive back in a way that is grudging or half-hearted.
Paul had written to the Corinthians to give them the opportunity to demonstrate that they were willing to obey what the Lord instructed through him. We can see the wisdom of this in that the result is we now have a record which shows us how to act in discipline, the full import of doing this and the need to restore those who repent. We have a clear example of how we should act for the glory of God when there is sin amongst His people. We need to obey the teaching as readily as the Corinthians did.
Paul explains a little more of the significance of these actions. The Corinthians forgive the one who has sinned and Paul accepts and confirms their action. More than this, the result is that they demonstrate the forgiveness of Christ to the person who repents. This gives even more significance to our actions. As a company of the Lord's people, acting in obedience to His word, we represent Him in this world. The next verse highlights that Satan is watching. If we fail to act as we ought, he will take advantage. The brother who has sinned may lose heart and be discouraged. The company as a whole will bring shame on the name of their Lord because they fail to represent Him faithfully.
Are we always careful to ensure that any rebuke is issued in love?

Memory Verse 'For out of much affliction and anguish of heart I wrote unto you with many tears; not that ye should be grieved, but that ye might know the love which I have more abundantly unto you', 2 Cor. 2. 4
June 9.	2 Corinthians 2. 12-17
The Triumph of Christ
Paul tells the Corinthians how he came to Troas and the Lord opened the door for him. He was still waiting for news from Titus so he had no rest in his spirit. The result is that he left Troas and went into Macedonia. This is an unusual confession on the part of Paul. We may think that such men were unaffected by circumstances. Paul shows very clearly that he was greatly affected. He appreciated that what he had written was not easy for the Corinthians to accept. He was concerned that the men who set themselves up as leaders might try to undermine what he had said. Despite an open door, Paul and recognised how important it is to establish our work. It may be that something could have been accomplished in Troas. If this was at the expense of a work which was already started at Corinth, it may prove to be less effective for the testimony of the Lord. There are times when the testimony is furthered better by establishing believers than by preaching the gospel. We need wisdom to know what we ought to do for the glory of our God.
Paul gives thanks to God because he recognises that God will work in every circumstance. The glory belongs to God. The victory belongs to Christ. We are simply called to follow in the train of His triumph. It is only when Christ is seen that an effective work will be done. As His servants, we are simply called to present His savour to the world. We do this when the Spirit of God works in our lives to reveal Christ in us. We would all recognise that Christ is the centre of the message. Where we fail in our understanding is that we often forget that our duty is to show Christ. What the world sees in us is often more important than what they hear from us. Our life must be lives first of all in obedience to God. We cannot preach in the power of God unless we live in obedience to Him. As the world looks on and sees Christ in us, our life becomes a savour of Christ. Believers will be encouraged and unbelievers will be challenged. As far as the unbeliever is concerned, they see Christ and they respond in the same way as they did to Him. They will refuse our message because they hate Christ. As far as they are concerned, we may as well be dead. In reality, they are showing that they are dead to God in their sin. As far as the believer is concerned, they see the evidence of the power of God at work in us. As they look on, they are encouraged to go on in the pathway in the assurance that what we have in Christ can be theirs. This is true for every believer. We may look at others and think we can never come up to their standard. Those who are godly will see the evidence of the Spirit working and be encouraged to go on.
Paul now raises the question, Who is sufficient for these things? He recognises that it is beyond the ability of man to fulfil this calling. He has no doubt about his own weakness. Without the help of God, he can do nothing. He warns of many who will corrupt the word of God for their own ends. The mark of the true servant is that everything he does is open to scrutiny. His life as well as his words can be tested and they will be found to be consistent. There will be failure but this will be the exception. The foundation on which his life is built is that he lives in the conscious presence of God. He enjoys fellowship with God and he only speaks what God has said in Christ. The object of his service is that Christ will be exalted.
What savour do we leave as we pass through this world?

Memory Verse 'Now thanks be unto God, which always causeth us to triumph in Christ, and maketh manifest the savour of his knowledge by us in every place', 2 Cor. 2. 14
June 10.	2 Corinthians 3. 1-6
The Contrasting Ministrations
Paul raises the issue of commendation. He asks why there is a suggestion that they need to commend themselves. Some appear to suggest that the Corinthians need to receive a letter of commendation for Paul and his companions. Others seem to suggest that Paul needs to be commended by the Corinthians. Paul points out the folly of this. The Corinthians are the clearest letter that Paul could wish for. They are on his heart. His earlier letter has shown his affection for them. Any who want commendation for Paul only have to look at those like the Corinthians who are the result of his ministry. This commendation can be read by all men. There can be no question about its validity. A letter that has been written with pen and ink can be forged. Often it may come from other believers who are not known to the company receiving the letter. While it has value as a measure of safeguard, it is not a complete guarantee of reality. The ministry of Paul which has resulted in a company of believers being established in Corinth among other places is a far greater commendation. This cannot be imitated easily. 
The evidence of Paul's service is in lives that have been transformed. The Corinthians are a clear testimony to this. Paul came to a city that was well known for its immoral lifestyle. He has preached in the city and some who were guilty of immorality and extortion have been saved. Their lives have been transformed by a work of God. There is a testimony in this that the world cannot gainsay. A letter could be forged. In many cases, those who sign a letter are not known to those who receive. Even if the names are known, we can seldom verify the writing. We have to receive in good faith. Where the person is known to the saints, the life should be a commendation in itself. It is a work of the Spirit of the living God in the heart of those who heard. The challenge should come to each of our hearts. Our lives should be a living manifestation of the work of God so that no one is in doubt either of our standing or of the work of those whom the Lord used in this work.
As Paul looks at the Corinthians, he recognises that this is true for them. He may have had reason to challenge their behaviour in certain respects but he still sees that a work of God has taken place. As we think of this, it reminds us that we must be ready to show mercy. We may not see everything that we would like in other believers, but we should see a work of God. Paul is careful to make clear that he is not promoting himself when he says this. It may be that some would suggest that this is an evidence of pride. Paul emphasises again that it is a work of God. He could not possibly have performed this in his own strength. It is only because God has fitted him to serve in power of the the new covenant. If he worked in his own strength, it could only bring death. In contrast, as the spirit of God works through him, He brings life through the ministry of the servants of the Lord. It is in this context that Paul says, The letter killeth, but the Spirit giveth life. The significance is that anything that comes from man will only bring death. This may apply to outward observation of ritual. It may apply to men who teach in their own ability. It does not matter what the apparent result is, there will be nothing of value for eternity. In contrast, any service which is done in the power of the Spirit will bring glory to God. What it clearly does not mean that if we obey the word of God out of love for Him, we will harm the testimony of the growth of individuals within the company.
Are we governed by obedience to legal demands or the prompting of the Spirit?

Memory Verse 'Not that we are sufficient of ourselves to think any thing as of ourselves; but our sufficiency is of God', 2 Cor. 3. 5
June 11.	2 Corinthians 3. 7-18
The Glory of the New Covenant
Paul now draws a contrast between the two covenants. The old confirmed the sentence of death the law demanded. In theory, there was a promise of life as long as the demands were met. In reality, the demand could never be met so the sentence of death stood. The fact that it is 'written and engraven' in stones emphasises that it could not be violated. Every demand had to be met in full. There was a glory associated with it but the children of Israel had to hide from this. It was reflected in the face of Moses whenever he came from the presence of God. The glory was only transient. It could not last. In contrast, the new covenant with the ministry of the Spirit has a greater glory. It is greater in essence but it is also greater in that it will never fade. The law could make a demand but it could provide no means to meet it. The Spirit empowers the believer to fulfil the demands of the law. The result is that the New Covenant offers life to those who believe rather than condemnation to even the most faithful adherent. More than this, the glory of God is upheld in the condemnation of sin but it is greatly enhanced in the justification of the sinner. The contrast is so great that the first had no inherent glory. It was only a declaration of the glory of God. Its glory was in the manifestation of the character of God. The New offers man the opportunity to be glorified with the glory of God. This glory remains for ever. It will never be done away.
In view of this hope, the servant of the Lord today can speak plainly. There is no place for a partial declaration of truth. There is no place for aspects of the glory of God to be hidden. We have the full revelation of God in Christ. There is nothing that can be known of Him that is not revealed in Christ. Moses had to put a veil over his face so that Israel did not see the glory fade. Historically, Moses veiled his face because it was too bright for the people. The Spirit of God shows us here that this was really allowed by God to hide the weakness of the law. Even to this day, Israel refuses to accept that the law has been fulfilled. They will not bow to Christ because they insist on upholding the letter of the law. The Spirit of God now gives a second picture. He indicates that, in reality, the veil was and still is on the minds of the people. They listen to the reading of the Old Testament but they will not accept their weakness. They follow the rituals that have been set down by their teachers as if this had the authority of God. The veil is done away in Christ. He has given a perfect revelation of God. In contrast to the face of Moses, the glory of Christ only increases as we move forward in obedience to His word. It is also done away in Christ in that He has met every demand of the law. As soon as the nation turns to the Lord, the veil will be removed. This is true in measure for every believer but Scripture anticipates a time when the nation of Israel as a whole will turn to acknowledge their Messiah. Instead of the letter of the law which brings bondage, the Spirit of the Lord offers liberty to all who believe. Everyone may know the experience of being transformed into the image of the Lord. It is the work of the Spirit of God to take the word of God, reveal the glory of the Lord in his word and to transform us into that image. It cannot be imitated by any effort of man. This is a test of the reality of a profession. It is possible for someone to profess faith. They may follow rituals. They may make a show of obedience. What they cannot do unless there is new life is to show the transformation into the image of Christ of which Paul writes here.
Are we continually growing more like our Lord Jesus Christ?

Memory Verse 'But we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord', 2 Cor. 3. 18
June 12.	2 Corinthians 4. 1-7
The Character of Divine Service.
Paul now tells us some of the reasons why he does not faint. The primary reason is in the link to the previous chapter. He recognises the glory of the ministry that he has been given. He appreciates its lasting value in contrast to the things of the world. He also recognises the importance of character. Men in the world will often say that the end justifies the means. The servant of the Lord must demonstrate the character of God as he serves. He will not give place to deceit in any form. He is open and honest in all that he does. He does not put on an appearance to entice people. He does not try to make the word of God appeal to his hearers. His life is a manifestation of the truth that commends itself to the conscience of those who hear. This truth is seen in different words as Paul writes to the Thessalonians. He says that the word of God came to them in power because they knew and saw the life of the servants. They show the effect of the Word in their lives. This made the hearers listen more intently to what was said.
For all this, it is still possible that some will not grasp the truth of the gospel. The natural man is blinded by the god of this world. Something which should be evident to all may be beyond the grasp because the devil ensures that their minds have been blinded. This is developed later when Paul reminds us that the weapons of our warfare are not carnal. We may be able to present an argument that cannot be answered. This will not lead to faith in Christ. It is only God who can shine into darkened minds. Before Paul explains this, he gives us a description of the gospel which should thrill our hearts. It is the gospel of the glory of Christ. This should challenge our hearts as to how we present the gospel. If we only present a message of forgiveness, we may appeal to the natural mind but lose the power in the message. It is a declaration of the glory of God is seen in Christ. Whenever we preach, the glory of God should be prominent in what we say. The examples that we find in Acts consistently declare the character of God and Christ. In general, any response comes to this preaching without the need for an appeal to faith. Such appeals always carry the danger that someone may respond intellectually without a work of God. If the glory of God in Christ is seen, any response will be genuine. This subject of the message is Christ Jesus the Lord. This points us to a Man who has been exalted and given absolute dominion. The demand of the gospel is that the hearer bows to the authority of Christ.
Paul underlines for us now that new creation depends on exactly the same work as the original creation. In the beginning, God commanded light to shine out of darkness. True conversion will only take place when the same God commands the light of His glory to shine as Jesus Christ is preached. The light shines into the heart. It is not enough for the person to have an intellectual appreciation. Their heart must be transformed by a work of God. This is new birth. It is clearly foretold by Jeremiah, Jer. 31. 33. The result will be the same as it was for Isaiah when he saw the Lord high and lifted up, Isa. 6. 5. Any who experience this will be renounce self and glorify the Lord. It is impossible for any to see the glory of the Lord and to fail to appreciate their own unworthiness. Peter learned this in Luke chapter 5. The centurion appreciated this in Matthew chapter 8. It should be true of every believer.
Are our lives open to the scrutiny of all who see us?

Memory Verse 'For God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ', 2 Cor. 4. 6
June 13.	2 Corinthians 4. 8-18
True Values
Paul now outlines the character of Christian service. It is not easy but in view of what we have seen, there is strength to continue. There is trouble from every direction that the Lord stands by to strengthen us. There are many questions but our trust is in the wisdom of the One whose knowledge is perfect. There is persecution but the Lord will never forsake us. There are many occasions when we may be cast down but the Lord will always restore. Everything that we face must be seen in the light of the path that our Lord trod. As far as this body is concerned, it is identified with the Lord Jesus who went to the death of the cross. The name, Lord Jesus, points us to His resurrection. The first use of the name in the New Testament is in Luke chapter 24 when the woman came to anoint His body. It is used here to emphasise that we face every test of life in the assurance of resurrection. We can endure the trials because we have a certain hope that death is only the gateway into His presence. The result of enduring these trials is that we live out the life of our Lord more fully in these bodies. This is one of the means by which the Spirit will transform us into the image of Christ. It is only as we allow the Spirit to work in order to mortify the flesh in us that we will manifest the character of Christ in our lives. As far as the world is concerned, we have a sentence of death upon us. The reality is that the only true, lasting life is being developed by a work of God within us. Our sinful flesh hinders this so it must be mortified for the work to be fulfilled.
The foundation on which all of this is based is the spirit of faith that takes God at His Word. If God has said, we believe and act on what He says. This faith allows us to see every detail in its true perspective. The flesh will be discouraged because it is asked to yield without anything tangible in return. The spirit sees beyond the physical and lays hold on the promises of God. Even if we see no evidence of their fulfilment, we believe and go forward as if we had received. Everything that comes is for the good of the saints so that there will be thanksgiving which will glorify the name of God. The spiritual man will rejoice in this even if it means that he sees nothing in return in this life. Paul now returns to his statement, We faint not. The intervening verses have explained why the ministry of the new covenant ensures that we have no reason to faint. Paul summarises the now with the assurance that whatever happens to the outward man, the inward man is renewed constantly. Here is a glorious contrast between the physical and the spiritual. We all know the weakness of the body to some extent. As we grow older, the weakness becomes more apparent. In contrast, the spiritual man should be seen to grow continually. Lack of growth is evidence of carnality. It is in this context that Paul writes that our light affliction works in us a far more exceeding and eternal weight of glory. While we rejoice in the anticipation of a day when that will be fulfilled in perfection, these verses are teaching us that the Lord is fulfilling this work today. The fruit of our trials is something which will be seen throughout the ages of eternity. If we feel the pressure is great, we can encourage our hearts in the assurance that the weight of glory will far exceed the weight of the trial. This is why Paul speaks of light affliction. The catalogue of chapter 11 shows us clearly that what Paul suffered is not what we would call light. It only appears light when we see by faith the things which the eye cannot see and recognise that they are eternal.
What is the motivation of our life?

Memory Verse 'We having the same spirit of faith, according as it is written, I believed, and therefore have I spoken; we also believe, and therefore speak', 	2 Cor. 4. 13
June 14.	2 Corinthians 5. 1-10
The Future State
Paul now explains the hope of the believer. This body is only a tent for this earthly life. It was never intended to be a permanent dwelling. We have a house, built by God, that will never fail. This is reserved in heaven awaiting the day when we enter into the fullness of our redemption. This is the hope of every believer. As far as the earthly body is concerned, we know the pain of weakness because of the effects of sin but we anticipate the new body which comes from heaven. This will only be known in the resurrection state when our Lord comes and these bodies are transformed into the likeness of His body of glory. Paul speaks of a state of nakedness. This is the intermediate state if a believer dies. It is important to see that Paul writes about three states in these verses. He speaks of 'our earthly house of this tabernacle', 'a building of God' and an 'unclothed' state. We do not receive the spiritual body at the moment of death. While he will tell the Philippians that this is very far better than the present state, it is not the true hope, Phil. 1.23. He has no real desire to be in this state. He is looking forward to the fulfilment of the promise of resurrection. At that time, every vestige of mortality will disappear and we will enter into the fullness of life that God promises. It is clear from the language here that he has the same time in view that he described at the end of the fifteenth chapter of the first epistle.
Paul now emphasises that this is a work of God. He has prepared us for this and has given the Holy Spirit as the guarantee that the work will be completed. This should encourage our hearts to press on in every trial of life. The promise of God should be enough of itself but this does not empower us for the work. The gift of the Holy Spirit to indwell the believer on a permanent basis gives us added impetus. While we read of the Holy Spirit coming on a man in the Old Testament, we never read of a permanent indwelling historically. Joel, Jeremiah and Ezekiel all foretell a time when it will be true but their language shows it is still future as they write. This assurance means that we recognise that day is coming when we will be with the Lord. At the moment, to be at home in the body means that we are absent from the Lord. We lay hold on the truth of God by faith. The natural man has no hope beyond this body but we recognise how much better it is to leave the body and to be present with the Lord.
The real purpose of this truth is that it makes us strive to please our Lord wherever we may be. There may be many trials in this life. It may be that we have opportunity to take a path that is far easier than the one that our Lord calls us to follow. Our conduct will be guided by the assurance that we will stand before the judgement seat of Christ. At that time, the details of our life will be open to view. As far as the world is concerned, we may appear to give up everything for the sake of Christ. The reward of the judgement seat will be far greater than anything that we have ever sacrificed for Him. If we choose an easier path, we may appear to prosper as far as the world is concerned but that will all be left behind. At the judgement seat of Christ, we will see everything for which we lived consumed by the fire. Our life will be seen in its eternal reality, not in the light of this life. Many who appeared to have nothing will find great reward. Many, who had everything as far as this world was concerned, will find themselves destitute for eternity.
Where are our desires centred?

Memory Verse 'For we must all appear before the judgment seat of Christ; that every one may receive the things done in his body, according to that he hath done, whether it be good or bad', 2 Cor. 5. 10
June 15.	2 Corinthians 5. 11-21
The Ministry of Reconciliation
Paul now gives another motivation for service, the terror of the Lord. While the believer has a glorious prospect in view, the lost face the awful judgement of God. General Booth, the founder of the Salvation Army, once said that one glimpse of hell would provide the greatest motivation for Christian service. If we could only appreciate the horror that awaits the lost, we will give all we had to see them saved. Paul serves knowing that everything is open to the eye of God. He also lives in the hope that the conscience of every believer will confirm what he is doing. This is a challenge for each of our lives. If we are open to the view of those who look on, would they have any reason to point the finger at us? Paul is writing this so that the Corinthians understand the motivation for his service and are able to answer any who might challenge him. Sadly, as so often with the work of the devil, the attack is made behind the back not openly. If someone challenged Paul directly, he could answer them. Ultimately, Paul has two reasons for that he does. Firstly, he is serving God. In addition, he is looking for the benefit of others. If he appears mad in the  eyes of men, it is only because this is what God has asked of him. The man who might have been marked out as a future leader of Israel sacrificed everything for Christ. On another occasion, he may follow a path that appeals to the natural wisdom. He will do this if it means that the saints will be helped and will follow his example.
Paul summarises the ultimate motivation. The love of Christ is the greatest motive that we could ever have. If we recognise what he has done for us, we will gladly acknowledge that we have not done enough for Him. However much we do, we easily see that He went further. We were dead, utterly without power to save ourselves, but He died for all. Here is the depth of His love. The result is that we have been delivered from death and given a new life. The only true response to such a gift is that we yield that life in willing obedience to the One who gave. The law may have demanded a wholehearted love for the Lord our God but it gave no reason. The cross demonstrates the love of Christ for us. We ought not to need a commandment in view of this.
Paul now tells us the result of this change. Natural relationships are set aside. It is clear from other scriptures that this does not mean we have no obligation to family. What it does mean is that our love should reach far wider than our family. It also means that we will not give or expect preference simply because of family relationship. The moment we trusted Christ, a work of God was accomplished. Everything that belongs to the old life and to this world was set aside. We became a part of the new creation. From that moment, our eternal destiny was secure. As a new creation, we cannot lose our salvation. God has reconciled us to Himself. He is the One who has done the work. There is nothing of us in this. If there were to be anything of man, the work could fail. We look to the cross and we see how God in Christ laid the foundation on which this would take place. Every trespass was imputed to Christ. No one can ever be called to account again. All the servants of the Lord do is to plead, as ambassadors for Christ, that men would be reconciled to God. The greatness of the price is underlined again, God made Christ to be sin for us. The greatness of the work is also underlined: the righteousness of God is imputed to us. The perfect Man was made answerable for sin so that the vilest sinner could appear perfect before God.
How clearly does our new life shine in our actions?

Memory Verse 'Therefore if any man be in Christ, he is a new creature.  old things are passed away; behold, all things are become new',  2 Cor. 5. 17
June 16.	2 Corinthians 6. 1-10
Ministers of God
Paul moves on from his motivation to service to call on the Corinthians to emulate this. This is not an academic exercise. It is not setting one servant above another. It is what our Lord expects of every believer. If we do not show this in our lives, it suggests that the work of God is not in evidence. This may mean that the profession is empty. It may mean that we are still living in the flesh and not fulfilling the life of God by the Spirit. It is impossible for man to distinguish with absolute certainty which is true. In this context Paul quotes that the Lord has heard and succoured in the day of salvation. While we may quote this in the gospel preaching, it has a very real message for every believer today. We are living in the time when the Lord accepts us by faith. We are living in a day when his salvation is manifest in the believer. Certainly, we need to plead with men to take advantage of this but we also need to demonstrate it in our lives. As Paul has emphasised previously, there is no power in words if the life is not consistent with what is said.
Paul states one of the most important principles in this respect. We must not give offence in any aspect of our lives. The ear of the hearer may be lost if our life does not commend what we say. The devil will be quick to point to any failure. If necessary, he will make false accusations. We cannot avoid this. What we can avoid is a situation where we give him the ground to accuse us.
Paul now details exactly what this means. He starts by saying that we must be ready to serve 'in much patience'. He follows with a list of seven circumstances which we may face that will test our patience. Some of these may be the result of enmity from men. Some may be the common lot of all. He makes clear in other places that the believer who wants to live for the glory of God should expect to suffer at the hands of men. They will be quick to justify any action they take against the believer. They will potentially be quicker still to condemn any failure on the part of the believer. If we preach the love of Christ who prayed for forgiveness when men nailed him to a cross, men will expect to see us forgive them if they treat us harshly for no reason. When they see this, they will be forced to acknowledge that what we say is true. If they do not see this, we have undermined the message that we are trying to preach. The words may be true but the power is diminished. This is why Paul adds that our service will be watchful. We will be aware of our weakness. We will be aware of the attack of the devil. We will be aware of the enmity of men. The only way in which we can stand is when we look to our Lord for strength. This leads to the idea of fasting. Th thought is that we deny everything that comes from ourselves so that we are fit for the Lord to use. Our character will be governed by the word of God. There will be purity that shows the truth of God resides in our hearts. We will suffer whatever men heap on us and answer it with kindness in the power of the Holy Spirit and the manifestation of the love of God. The truth of God will be the foundation of everything that we do so that the power of God is seen in us and the armour of God is our defence. The Lord will turn every effort of men to His praise. We can rest in the assurance that we have life even if the body dies, the Lord preserves and increases our joy. Even if we have nothing of this world, we are an heir with Christ of all things and impart his riches to those who hear.
Do our lives and our words show the urgency of the message that we preach?

Memory Verse '(For he saith, I have heard thee in a time accepted, and in the day of salvation have I succoured thee.  behold, now is the accepted time; behold, now is the day of salvation.', 2 Cor. 6. 2
June 17.	2 Corinthians 6. 11-18
Separation
Paul now pleads with the Corinthians to understand his concern for them. He assures them that his heart is fully open to them. If there is anything that would hinder their fellowship, it is within the Corinthians themselves. This is important for us to appreciate in its fullness. It is easy to emphasise the teaching of separation that follows in a way that divides the saints. The heart of Paul reaches out to every believer. This should be true for all of us. There may be things with which we cannot have full fellowship. This was clearly seen in respect of moral issues in the previous epistle. It is also true in terms of those who would divide the saints as Paul teaches Titus. There may also be those whose walk means that we have to withdraw from the fellowship that we would want to enjoy. Paul deals with this when he writes to the Thessalonians, 2 Thes. 3. Paul encourages the Corinthians to have an open heart for all with whom they may have fellowship but he goes on to warn of the danger of an unequal yoke with unbelievers. This is a warning for all of us. We should be living epistles to show the world the love of God. This clearly requires us to interact with the world. Paul had taught this in the earlier epistle when he said that the believers should not dissociate from unbelievers. There are some groups who will not even eat at the same table as those who do not meet with them. This is not what is in view in these verses. Paul uses six ideas to illustrate what he is teaching. These should govern any decision we make as to whether we can meet with an unbeliever in a specific situation. He asks, What fellowship has righteousness with unrighteousness? We have been delivered from unrighteousness and made righteous in the sight of God. We are expected to live in this way. If we engage in an activity with an unbeliever which means we are expected to do something which is not right, we must break the association. The next question is, What communion has light with darkness? This reminds us of the holy character of God. He cannot allow the slightest taint of sin in His presence. If there is anything dubious as a result of an association, we must break this at once. The third question is, What concord has Christ with Belial? This has the idea of the vanity of the world. If we are asked to engage in activities that hinder our spiritual progress, we need to refuse. The devil will often use things that are legitimate as a way to ensnare the believer and hinder their growth. If our friendships with unbelievers do not hinder us, we may be able to witness. As soon as they hinder, our testimony will only be maintained if we refuse to continue with such activities. This requires wisdom. The next question reminds us that there is ultimately no true ground of agreement. Paul asks, What part has he that believes with an infidel? The word infidel is another word for unbeliever. He is reminding us that any association has dangers. His final question relates to idolatry. In the present day, this may not be as obvious as it was when Paul wrote, but there are many idols among the celebrities of the world. We must avoid every association of this nature. The reason is that we are the temple of God. He dwells in us. We are His people. Our lives must be true to his character avoiding uncleanness in every form. 
As always, the warning is accompanied by an encouragement. If God asks us to be separate from the world, He assures us that he will be a Father to us. The principle of Scripture is seen: we will always gain more than we lose. We have been brought into an eternal family. The ties of nature may end but spiritual ties will never cease.
Do we appreciate the reasons for separation?

Memory Verse 'Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you', 2 Cor. 6. 17
June 18.	2 Corinthians 7. 1-16
The Desire of Paul
Paul now brings before us the challenge of these things. If we have promises like these that come from God Himself, we ought to avoid anything that He hates. The question comes, Is it too much to ask of us that we separate from evil? In contrast, we ought to set ourselves to be more holy out of reverence and respect for the God who has done all this for us. Paul now calls on the Corinthians to receive him because he has done nothing wrong. He has not corrupted anyone. He has not deceived anyone. This should be a minimum requirement of our lives. Paul has no desire to condemn the Corinthians. They are as dear to him as his own life. This should challenge any of us who undertake any form of public service. If we cannot make a similar statement, we are not in a right state before our Lord. The words that we speak may be true but their reality has not affected us first. Paul tells the Corinthians that he is not afraid to speak freely to them. He will boast of what they do. He received comfort when he heard how they responded to his letter. He may have suffered as he wrote. It may be that he only wrote because of his anguish at their conduct. None of this has been communicated to others. This is an example for all of us. If there are matters which need to be put right, we must do that with those concerned and the Lord Himself. We should only involve the smallest number of people possible. In contrast, where there is evidence that the saints obey the truth of God, we should be happy to tell others of their progress.
Paul now gives another personal insight. He came into Macedonia and he was still waiting to hear of the response of the Corinthians. The result was that he had no rest. He had trouble on every side. He faced opposition from outside himself. This may well be those who were involved in the original attacks at Philippi and Thessalonica which forced him to move on. In addition, his heart was filled with fear. This is something we need to consider carefully. It is easy to say to others, You should not be afraid. Paul is telling us here, by the Spirit of God, that he was afraid for the saints and that this affected his service. He was well aware of the strength of the enemy. He knew the power of the flesh. It is only when Titus came with news of how the Corinthians had repented that Paul received comfort. He was able to tell Paul of the desire of the Corinthians to correct what was wrong. They wept as they realised how they had failed both Paul and their Lord. When Paul heard of their sorrow, he was sorry too, but this turned to joy. He was sad that they had been brought to such a state, but he could rejoice because the result of their sorrow was that they genuinely repented. Paul highlights two forms of sorrow. Someone may be sorry because they have been found out. This could bring a variety of reactions. In the case of Cain, it led to anger and murder. In other cases, it may lead to revenge. In contrast, where there is a godly sorrow, it will lead to repentance which breaks the power of sin and leads to an enjoyment of the life of God. All the energy of the Corinthians went into correcting what had been wrong. Their response showed their true heart. There may have been carnality but there was still a desire to obey the word of God. We need to ask our hearts how far this is true in our lives.  The company which had brought such sorrow to Paul brought joy to Titus as he was refreshed by meeting them. It appears that even when Paul sent Titus to deal with the problems, he still boasted in the character of the Corinthians. He gave no reason to expect any different response. What an example for us!
Are we always open to correction and godly repentance?

Memory Verse. 'Now I rejoice, not that ye were made sorry, but that ye sorrowed to repentance: for ye were made sorry after a godly manner, that ye might receive damage by us in nothing', 2 Cor. 7. 9
June 19.	2 Corinthians 8. 1-8
The Giving of Macedonia
Paul now tells the Corinthians about the churches of Macedonia. He wants them to see how the grace of God has affected their giving. It is clear that the Corinthians had promised a gift for the believers in Judaea. Paul wants to be sure that this gift is ready when he comes so he writes to encourage them to prepare for this. The example of Macedonia is that in the middle of affliction and poverty, they gave freely and joyfully. This is an example for all of us. It is possible that we give but it may be out of the abundance. This would not cost us much in terms of what we have left. It is also possible that we can give out of a sense of duty. This is unlikely to be accompanied by joy. The testimony of Paul to the Macedonians is that they went beyond what could reasonably have been asked from them. They saw the need in Judaea and they asked what they could do to meet that need. They did not look at their own circumstances. It is interesting to consider this in respect of the commandment to love our neighbour as ourselves. The grace of God had touched the Macedonians to such an extent that they fulfilled this joyfully. They were willing to sacrifice more than anyone could have asked from them because of the need in Judaea. The language that Paul uses here suggests that he was unwilling to accept the gift. He saw their poverty and he did not want them to feel obliged to give as much. They would not accept his plea. They saw that this was part of fellowship amongst the believers. As Paul will explain later, the root of this comes from an understanding of the grace of God in our Lord Jesus Christ. If we have learned how much God was willing to give for us, we would soon understand that we can never give too much to Him. The example of the Macedonians does not end here. Before they gave to the needs of other saints, they first gave themselves to the Lord and to His servants. The material gift was simply an expression of their devotion to the Lord. This is important for us to understand. It is easy to think that the financial offering relates to the material needs of the company of other saints with whom we have fellowship. If we only see this, we will fail to appreciate much of what our Lord sees when we give. The danger is that our devotion may be for the eyes of men more than the law. Paul sends Titus to Corinth so that he can teach them the same truths. Paul does not refer directly to what he wrote earlier, but the last chapter of his first letter starts with the instruction about how to prepare a gift. What Paul writes here suggests that when Titus visited Corinth, he gave more instruction regarding this. Paul now wants to see all of this come to its fulfilment as the saints fulfil their promise to give.
Paul writes of how the Corinthians are bound in faith, speech, knowledge, diligence and love. He wants to see the same character in their giving. The idea here is that what the saints give for their fellow believers is as important as their public service and the exercise of gift among the saints. This underlines the consistent principle of Scripture that what we do is the testimony to the reality of what we say. James takes this up clearly when he tells us that we must be doers of the word and not hearers only, Jas. 1. 22. We need to consider our actions in this light. We also need to remember that Paul emphasises this is not a commandment. The Israelite was commanded to give one tenth of what he earned. We do not have a specific commandment, but we do have clear teaching to tell us that what we give is a direct reflection of our appreciation of our Lord and our devotion to Him.
Is our giving an expression of devotion or duty?

Memory Verse 'And this they did, not as we hoped, but first gave their own selves to the Lord, and unto us by the will of God', 2 Cor. 8. 5
June 20.	2 Corinthians 8. 9-15
The Example of Christ
Paul now centres on the example of our Lord Himself. He is the manifestation of God in this world. If the Macedonians have shown their appreciation of the grace of God, Paul reminds the Corinthians of the One who perfectly displayed that grace. The title that he uses is significant: it is our Lord Jesus Christ. Lord Jesus Christ emphasises the authority of Christ. He is the Heir of all things. The fact that He is our Lord Jesus Christ reminds us that we have a personal link with Him. We can never rightly take a higher place than He took. His rightful place exceeds any creature by any measurable gulf. If we appreciate who He is, we would recognise that He is the only owner of any possession in the whole of creation. It is against this background that we read “for your sakes he became poor”. The Possessor of Heaven and Earth became penniless on our account. Luke tells us of two debtors who had nothing to pay, Luke 7. 42. The wonder of the grace of our Lord Jesus Christ is that He took precisely that place for us. We learn in 1 Corinthians chapter 6 something about the character of the Corinthians. They were saved from immorality, drunkenness, extortion and similar sins. We could think of the way Paul has to rebuke them for their conduct after conversion. Either of these considerations would make us question whether the recipient is worthy of the sacrifice. As we look into our own hearts, we see the same pattern of failure in each of us. We can surely only wonder at the fact that our Lord Jesus Christ could ever set His love on us.
The grace of our Lord Jesus Christ reaches further than this. He became poor so that we might become rich. Paul has spoken about the Macedonians giving beyond themselves. As we look at our Lord, we see the One who had everything giving it all up for worthless sinners so that they could be fellow heirs with Him, Rom. 8. 17. To say that He was rich is an understatement but to say that we have been made rich is as much an understatement. All the treasures of wisdom and knowledge, the unsearchable riches of Christ, have been given to us in Him.
Against this background, Paul says effectively to the Corinthians that the only reasonable response is that they fulfil their promise. They began to prepare a gift some time earlier. It is now time for the promise to be fulfilled. They appear to have boasted in what they were ready to do. Paul is afraid that it may be true that they fail to fulfil their boast. They must be as ready to act as they were to promise in the first instance. When they give, they need to remember that the Lord is looking on the heart. He is not interested in the amount that they give. He is interested in the way in which it is given. If a man is prepared to give willingly from what he has, this is far better in the eyes of the Lord than a rich man who may give a larger amount in the wrong spirit. The Lord Himself told his disciples this when he watched the people giving at the Temple. He said that the widow who gave two mites had given more than all the rich men, Mk. 12. 43. He does not need one penny of our money because all things are His. His desire is that there should be a true equality among the saints. Those who have more give to those who are in need so that everyone has sufficient and no one has excess. This is the idea of having all things common.
How much of the grace of our Lord Jesus Christ is seen in us?

Memory Verse 'For ye know the grace of our Lord Jesus Christ, that, though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich', 2 Cor. 8. 9
June 21.	2 Corinthians 8. 16-24
Commendation of the Servants
Paul now tells of the care that Titus had for the saints in Corinth. He was happy to do what Paul asked, but he was ready to go even without being asked. He had a love for the saints which meant that he would gladly give himself for them. The character of Titus is emphasised by the fact that he is not named in the the letter. We could understand that Paul may have sent Silas (Silvanus) or Timothy who have been named. Titus might expect to be named at least in the second letter. He does not allow any thoughts of this nature to affect his actions. He has a pure desire for the good of every child of God.
On this occasion, he is going to be accompanied by another brother. We are not told the name of the brother but we are told that he is known to all the churches because of his labour in the gospel. This should be an encouragement to each of us. Our Lord is taken account of every servant. If Paul had named the servant on this occasion, he might have been raised up to prominence at the expense of others. The fact that he is not named tells us that the Lord knows about his service, but the identity is of no consequence. Every one of us is known to our Lord. We may feel that we are of no consequence but the Lord takes knowledge and He will reward every faithful servant. It may be that some who have had a place of prominence will find that their reward has been on earth. It certainly will be true that there are many who have never received praise from men on earth who will receive great reward in heaven. Whoever this brother is, it is all the churches who have chosen that he should travel with Paul to deliver the gift. Paul is concerned that the gift should be delivered in a way which brings glory to the Lord. It is easy today to transfer money to a servant of the Lord. It does not take great thought or effort. When someone took a gift in Paul's day, there was danger from robbers at any stage of the journey. There were dangers in travelling generally. The glory of God is seen not only in the love of the saints for those whom they have not seen, it is also seen in the power of God to preserve His servants in such difficult circumstances. The gift is also a demonstration of the love of the saints to the Lord first of all and then to His people.
Paul raises a further consideration. He wants to avoid any blame coming to any of the Lord's people. Everything is done in a way which commends itself to those who see. If any problem arises, it will be evident that the servants were not at fault. It will also be evident that no one has taken advantage of the gift for their own profit.
Paul now adds that there will be a third person. This is a brother who has proved diligent in many activities. Paul has sent him in the assurance that he is a man who will ensure that the work is fulfilled to the glory of God. From the descriptions, the first two men served the Lord in a public way. This brother appears to have been faithful in matters which may not have been known publicly. By linking him with Titus and the other brother, Paul teaches us that every form of service is important in the sight of God. We do not have to be well known or a public servant for our work to be acceptable in the sight of God. All three are messengers of the churches for the glory of Christ. They are to be treated as such. They must be shown the same love as the believers would show for a man like Paul. It would be easy to think  of them as a substitute for Paul. Paul wants us and the Corinthians to realise that the Lord is the only person who should be honoured.
Are we always prepared to do whatever work comes to our hand?

Memory Verse 'Wherefore shew ye to them, and before the churches, the proof of your love, and of our boasting on your behalf', 2 Cor. 8. 24
June 22.	2 Corinthians 9. 1-15.
The Blessings of Giving.
Paul says that he does not need to write to the Corinthians about these matters. He is well aware that they have promised a gift. He has told the Macedonians that Achaia was ready a year before this. The promise that the Corinthians gave has provoked many of the saints in Macedonia to give. Paul is now concerned that he will come with some of the Macedonians and find that the Corinthians are not ready with their gift. It is sad to reflect how often we may be stirred up by an appeal but then we fail to fulfil what we intend. It is not that we are deceiving people by our response. Our intentions are genuine but the pressures of life mean that we fail to see them through to their fulfilment. Paul has sent the three brethren ahead so that the Corinthians have an opportunity to prepare their gift. If they are not ready, Paul and the Corinthians will be ashamed when others see that they have failed to perform what they promised. Paul also wanted to be certain that the gift is given as an expression of their fellowship. He did not want it to appear that they would hastily prepare gift so that they did not appear to be backward in their concern for others. This is something for us to consider when we think of how we give. We certainly should not be giving to keep up appearances when compared with others. We ought to avoid acting in a way that suggests that this may be the case. This is what Paul is asking of the Corinthians as he sends Titus and his two companions to prepare them.
Paul now gives some encouragement. He reminds the Corinthians believers that our giving is a form of sowing. We can easily think of distributing the word of God or preaching the truth of God as sowing. We often forget that what we give is equally seen as what is sown and that it will reap a harvest. As we consider the teaching of these two chapters, we need to ask if the lack of response to the preaching in many places may not reflect the fact that we are not following the principles here as we give. If we are only giving out of an abundance so it does not cost us, we can only expect to see a similar harvest. If we are prepared to give in a way that truly costs us and reflects the grace of God, it may be that we will see a more abundant harvest. Once again the heart is key. What we give must be what we purpose in our heart. It should come willingly not out of obligation. God is looking for those who will give with joy. He will reward in such a way that those who give bountifully will find that He provides in such abundance that they have sufficient for every good work. It is clear from the quotation Paul uses, and how he comments on this, that the fruit which he has in view is the fruit of righteousness in the life. It is not primarily souls being saved or the saints receiving a blessing. It is certainly not material prosperity. Primarily, it will be a work of God in the hearts of those who give to transform them into the image of Christ.
The purpose of the gift should be that God will be glorified and that those who give will enjoy the blessing that God desires for them. In this context, Paul summarises the teaching with the words, Thanks be unto God for His unspeakable gift. Here is the gift that epitomises everything that is involved in this ministry. It was costly: Father and Son alike held nothing back. It brought blessing to the Giver: the purpose of God is established and the joy of the Lord is fulfilled. It glorified God: it is for the praise of the glory of His grace. It blesses the recipients: we are heirs of God and joint heirs with Christ. We can never measure the cost of our redemption and we can never exhaust the unsearchable riches of Christ that have come as a result of this.
How bountiful are we in using what the Lord has given us?

Memory Verse 'Thanks be unto God for his unspeakable gift', 2 Cor. 9. 15.
June 23.	2 Corinthians 10. 1-18
Appearance and Reality
Paul now brings the plea to the Corinthians. He has spoken of the unspeakable gift, now he pleads by the meekness and gentleness of Christ. There are those who suggest that Paul will write boldly but that he is weak when he is there in person. He has already given the reason for this. He is bearing testimony to the Christ who said, I am meek and lowly in heart, Matt. 11. 29. He must show this character in his life but he cannot ignore sin. If there is something which needs to be corrected, he must expose the error. He has written so that he does not need to show his grief and anger in person. There is no profit in spiritual things if we use the ways of the flesh. This is true when we deal with error. An unnecessary display of anger will harm the force of the truth of God. The flesh may suggest that we need to show this anger in order for others to understand. The spiritual man will realise that it is only a work of God to convict. This is true when we preach the gospel to the lost. It is as true when we try to recover a fellow believer who has gone astray. Anything that comes from man will fail because we are attacking strongholds of Satan. Our strength comes from God who will bring down every scheme of Satan or of man. Imaginations and exaltation against the knowledge of God could both arise from the flesh within us or from Satan. It is only when God works that these will be broken down. We may be able to convince others of the truth of our argument. This will not change their mind in a way that affects their life. They may pay lip-service to what we say, they will not have a genuine change of heart. The key to the exercise of this power is that we walk in obedience to the mind of God. It may be that this has the specific context in view, namely that our giving will be reflected in our service. It would also be true that this will apply in every aspect of our life.
Paul now challenges the Corinthians as to how they judge. Many of the issues that Paul has addressed arise because they were only looking on the outward appearance. Paul starts at the beginning: every believer is as much Christ's as any other. If a person is genuine in his faith, he will recognise this truth and what it means for our relationships with each other. Paul is not concerned here with his apostolic authority. He could have boasted of this but it would not have edified them in their state when he wrote. He will use this to build up the saints, not to destroy them. We have already seen that even when discipline was necessary, it was always performed with a view to restoration. He does not want to frighten the believers with his authority. He wants to encourage wholehearted obedience to the word of God. He does however affirm that if any will not listen, he will show that he can be as weighty when he is present as he is when he writes.
Paul now brings a challenge for reality. He is not interested in comparison with others who try to set themselves up and compete with each other for position. He is only interested in fulfilling the work that God has given to him. This is a work that reaches out to Corinth. He will not claim any credit for what anyone else has done. He only wants to see the evidence of the work of God in the lives of the saints. When this is seen, he will gladly go beyond them to places where the gospel has not been preached. The only ground of boasting is when the Lord commends. The only reason to glory is when the Lord Himself has been glorified. We must not exalt men nor seek for their praise.
Where do we look for our commendation?

Memory Verse 'Casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ', 2 Cor. 10. 5
June 24.	2 Corinthians 11. 1-15
The Ministry of Paul
Paul now starts to explain the background for his actions. He has worked to see that the Corinthians were given over to Christ in purity. He is reflecting the jealousy of God. This is a truth in which we can all rejoice. The fact that God is jealous tells us that He will never allow one of His own to be taken by another. Once we are His, there is nothing that can separate us from Him. As the Lord's servant, Paul shows the same character towards other believers. This is not peculiar to Paul. It is something which we should all display towards the Lord's people. Paul recognises that the devil will be trying to do the same work as he did in the garden. Just as he deceived Eve, so he will try to deceive the saints. There are two lines of attack which will be prominent. He will undermine the person of Christ and he will try to persuade the saints to follow an imitation of the Holy Spirit. It is evident all around us today that the devil will still use the same approach. As far as the person of Christ is concerned, he will spread many lies. He may deny the deity of Christ. He may deny the humanity of Christ. He may deny His incarnation. He may deny His resurrection. The devil is not concerned about truth or consistency. He only wants to distract us from our path of obedience to our Lord. As far as the Spirit of God is concerned, he uses imitations of the work of the Spirit. He appeals to the natural idea that something that is physical or tangible is more real than something abstract. If he can make us expect the Spirit to work in a miraculous way, he will undermine the primary work of the Spirit which is to glorify Christ and develop His character in us.
Paul now calls on the Corinthians to acknowledge that he has been open with them. He has not promoted his own glory. His concern was that Christ might be glorified and the saints encouraged. He sets an example for all servants in that his desire is that the saints will fulfil the work of the Lord themselves. The true servant of the Lord will make himself redundant so that the work progresses for the glory of God.
A second charge that might be levelled at Paul is that he did not take money from the Corinthians. His reason for doing that was so that the gospel of God was seen to be free to those who heard. He was supported by brethren from Macedonia. There were times when he was in need in Corinth but he did not ask assistance from them. He did not want them to feel obliged to support him. He wanted to be clear that the word of God came freely to all without any regard for social background. He wants the Corinthians to see that those who are looking for praise for themselves are false apostles. He points out that this is to be expected because the devil will transform himself into an angel of light if the need arises. It is easy for us to recognise the attack of the devil when he comes as a roaring lion. We may make the mistake of thinking that the devil is attacking when the Lord allows something for our good. Paul is clear warning that the devil may come with very plausible arguments that are designed to deceive the saints. These false apostles were performing the same work at his instigation. This is important for us to remember. We face many enemies. Some are blatant in their opposition. Many are much more subtle and plausible in their approach. We need to be alert to the attacks so that we can withstand them. They are the servants of the devil, doing his work at his instigation.
How careful are we to put all teaching to the test of the Word of God?

Memory Verse 'But I fear, lest by any means, as the serpent beguiled Eve through his subtlety, so your minds should be corrupted from the simplicity that is in Christ', 2 Cor. 11. 3
June 25.	2 Corinthians 11. 16-33
The Tribulations of Paul
Paul now writes in a way that should be unnecessary for a believer. He makes clear the fact that this is not how we should behave. He has been forced to write in this way to counter the false teachers who were attacking the saints in Corinth. The fact that Paul does this here shows that there may be a time when this is necessary. We need to ensure that we are not guilty of the same error as the Corinthians which means that such speech is needed. We must take the word of God for what it is. We can, and should, test what any say against the   word of God. This is the ultimate test. If there is no conflict, we should be ready to accept what is said as the word of God for us.
Paul now explains that he will follow the example of those who promote themselves. He warns the Corinthians of the dangers to which this exposes them. They will be brought into bondage, consumed, robbed and oppressed. The false teacher is not interested in others. They are the same in character as those of whom our Lord warned in John chapter 10. They are like the idol shepherds of whom Ezekiel writes in chapter 34 of his prophecy. Paul affirms that he is as bold as any other if the need arises. He is a Hebrew of the seed of Abraham as much as any of the false teachers of his day. 
Paul goes on to outline the evidence of his service for the Lord. He does not write in the way that many would write. He does not highlight what we would see as his achievements. What he does is to show the life which we should expect if we are determined to serve our Lord faithfully. There is a danger that we have become so accustomed to the favour which has accompanied our testimony in many places that we forget that this is not what we ought to expect. He dismisses what we might see as the evidence of blessing in a single statement, in labours more abundant. It is easy to appreciate something of what this means by reading the book of Acts. Even with this, we need to understand that many months are covered by expressions such as, Paul continued there. What he does highlight is what he has suffered for the sake of Christ. He was beaten with more stripes than he can recall. He was imprisoned. He faced a sentence of death. On five occasions, the Jews gave him their maximum punishment short of death, thirty-nine stripes. He was stoned on one occasion. He was left for dead at that time. This is all persecution for the sake of the gospel. The Jews would use every means at their disposal, including murder if they could, to silence the witness. Nero would soon follow this example and it has been repeated on many occasions in the course of history even by those who profess the name of Christ.
Paul lists the dangers and trials that he faced which might come to any. The fact that we are serving the Lord does not mean that we are exempt from the common dangers of life. Paul was shipwrecked and left in the water. The Lord chose to allow Paul to prove that He would keep His servants in these circumstances. This gives encouragement to every child of God. We can see how the Lord delivered Paul and rest in the assurance that He will keep us according to His will. He adds many other experiences to  this list before he goes on to tell of the burden that comes from the care of the churches. For most, there is only the care of one company or possibly a few. Paul was called to serve throughout the Gentile world. In all this, he proved the power of the Lord to save.
Are we prepared for the cost of service for our Lord?

Memory Verse 'Are they ministers of Christ?, I speak as a fool I am more; in labours more abundant, in stripes above measure, in prisons more frequent, in deaths oft', 2 Cor. 11. 23
June 26.	2 Corinthians 12. 1-10
Paul's Vision of Christ
Paul reiterates that he has no desire to boast but he will tell us about his experience of the Lord. Paul writes as if it may have been the experience of someone else but he could only write as he does if it was his own experience. He sets the time of the event as fourteen years before he wrote this letter. The details and the time would both suggest that this was a reference to the time when he was stoned at Lystra. He cannot confirm whether he was in the body or not, but he does know that he was caught up to heaven. It is likely that he writes as he does because he is emphasising that he could not say whether or not he was dead. This may be the background to the description that Luke gives in Acts chapter 14. To all appearances, he was dead but even when Paul is restored, he cannot say whether this was actually the case or not. What he does know is that he was given a foretaste of heaven. He calls it the third heaven because the Scriptures use the word heaven for three spheres. Firstly, it may be the atmosphere around the earth in which the birds fly. Secondly, it may be the visible Universe including the galaxies of stars. The third heaven is the dwelling place of God which is in the spiritual realm and not accessible to man in the flesh. It is this place to which Paul was transported. It is this place to which every believer will be taken at the moment of death, Phil. 1. 23. Paul is not allowed to describe this in any detail but he has full authority to say that it is very far better. Paul will boast in this because it is the fulfilment of the purpose of God for the believer in Christ. He will not go further in this in case anyone tries to use it in the wrong way.
Paul adds that the Lord sent a physical weakness to afflict him so that he would not boast. Even in a man like Paul, the flesh is weak so the Lord sends a constant reminder. It is also called a messenger of Satan. This suggests that the devil may have been allowed to attack Paul in some way. There is no place for pride. It is interesting that the Lord allows the creature who was exalted above measure to prevent a servant like Paul from being exalted in a similar way. If nothing else, it does remind us that the Lord can even use the devil to do what He wants even if it is against the devil's own will. Paul pleaded for the Lord to remove it, but the answer was that He would give grace for Paul to cope with the weakness.  This is an important principle for us to grasp. We are living in times when there are some who suggest that illness or weakness is an evidence of sin. We need to refute this because it will discourage those who suffer in a similar way to Paul. The reality is that the Lord may permit us to suffer in order to draw us closer to Him. In this specific case, the Lord wanted Paul to learn that he could do nothing without the Lord's help and strength. Paul had been used in measure, but the bulk of his usefulness was future. It is not unrealistic to think that this weakness was essential to Paul's service. The Lord knew many temptations which could distract His servant. He needed to ensure that Paul would be preserved from them. The affliction fulfilled this purpose. Paul went forward in the assurance that his weakness meant that the power of Christ would be seen in his life. It is only then that we are really strong enough for every circumstance that life may throw at us. The example of Paul is very specific but the principle is true in a much wider sphere. We may not have the same affliction as Paul suffered, but we need to understand that we are no better than he. It may be that we do not suffer because the Lord knows that we would not yield as Paul did.
Are we resting in the sufficiency of the grace of Christ for every circumstance?

Memory Verse 'And he said unto me, My grace is sufficient for thee.  for my strength is made perfect in weakness. Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me', 2 Cor. 12. 9
June 27.	2 Corinthians 12. 11-21
Paul's Desire for Corinth
Paul tells the Corinthians of his sorrow that he has been compelled to write in this way. It is sad to think that his writings are still the most often dismissed of all. The reason is possibly that he writes of things that are not always easy to understand. It is easier to dismiss what Paul says than to accept its authority for us today. In addition, it is Paul who highlights much of what is unique to the present day. This means that many of the privileges of the present are lost because of the failure to accept what Paul has written. Those who were opposing the truth in Paul's day were undermining these truths in a similar way. This issue is magnified when we consider that the Corinthians had seen Paul and come to appreciate how much he would do for them. He did not want to be a burden to the saints. It is a sad reflection of the perverse nature of the flesh that it would rather pay than accept a gift. This is because it sees accepting a gift as an acknowledgement of weakness and inability to pay. No one wants to admit this even if the gospel demands it from every one of us.
Paul is now ready to come for the third time. He will come in the same way because he will show the example of a father who is providing for his children. This is how the teacher should view his service. It is easy to forget this when some have an itinerant ministry so someone may not serve in a locality for a prolonged period. Paul showed the same care for every company of believers that he would expect those in the locality to show. He is more than happy to give himself until he drops if he can bring a benefit to the saints. He does not have any concern for how the saints respond to him. His only concern is that the Lord is glorified in what he does and that the saints are strengthened.
He challenges the saints to bear witness to his service. They would have to admit that he did not use deceit nor did he try to profit from them. Everything about his service was for the good of the saints. More than this, Titus showed the same concern. Paul would never have sent Titus unless he was certain that this would be true. There is no place in the service of the Lord for those who are trying to deceive or to profit from the saints. Sadly, there are examples of both that abound through the course of human history. In most cases, they are unbelievers who set themselves up as teachers of the word of God without any experience of the power of God in their lives. Paul is careful to ensure that neither he nor any who represent him in any way will be guilty of undermining the word of God by their actions.
Paul once more warns the Corinthians that there is a danger that they will see a side of Paul that they would not like. They have known him as a teacher of the truth of God who was ready to demonstrate the love of God in his dealings with them. There is a danger that he will need to show them the character of God in righteousness as he publicly rebukes them. He wants to avoid this so he has sent letters to prepare them. If they refuse what he tells them, he will need to rebuke them sharply. He is afraid that he will still see the divisions of which he wrote in the first epistle and that he will have the humbling experience of needing to expose the sin of those who have chosen uncleanness, immorality and indulgence in place of the path of obedience to God.
What are our thoughts and desires for the saints of God?

Memory Verse 'And I will very gladly spend and be spent for you; though the more abundantly I love you, the less I be loved', 2 Cor. 12. 15
June 28.	2 Corinthians 13. 1-14
Final Charges
Paul now warns the Corinthians that he will come to them. When he does come, he will take care that everything he says is confirmed in the mouth of two or three witnesses. He has explained what the Lord expects of His people. If they refuse to heed the warning, they must accept the consequences. He has shown mercy towards those who refuse the truth. He has given them ample opportunity to repent. If they persist, there is no alternative but to expose them for what they are. This is an example of what he advises Titus, Tit. 3. 10. It shows us clearly how we should deal with those who divide the saints. Mercy and truth must the present in all our dealings. It appears that these men are asking for a sign that Christ was speaking in Paul. Paul alludes to what he has already said in chapter 3. The clear evidence is present in the effect of his ministry. This is what we should desire. As soon as we rely on oratory, we open the saints to the danger that any orator could sway them. If we teach in the power of the Spirit, their testimony will be built on a firm foundation. This will only happen when the teacher is an example of what he teaches. Paul now appeals to Christ as the perfect example of this. To the natural mind, the cross is a sign of weakness yet it opened the way to a manifestation of unprecedented power. The same should be true for every believer. We live a life of simple obedience. In the eyes of the world, we will often appear weak, but the important issue is that the Spirit of God lives out the life of Christ in us.
Paul now challenges the Corinthians to examine themselves. An attitude of rebellion against the word of God raises doubts about true conversion. Faith and obedience always go together in the New Testament. Every believer is indwelt by the Spirit of God. In this way, Jesus Christ is in us. This leaves no place for disobedience because this dishonours the One who was obedient even to death, Phil. 2. 8. Paul is sure that if his life is put to the test, it will be clear he is approved by God. Paul wants the Corinthians to live in the same way. He is not interested in how his reputation will be enhanced. He wants their testimony to be for the glory of God. He is glad if he is weak and they are strong. He wants them to go beyond where he has reached in the things of God. This is an example for every servant of the Lord. We all must recognise our weakness and failure. We should be well aware that it is easily possible for others to attain a far higher standing than ourselves. If we encourage any to this, it should be our joy even if it means that we appear to lose. There is no place for jealousy among the saints. Paul has no desire to exert his authority against the people of God.
Paul ends the epistle with four injunctions. He calls on the saints to be perfect: this has the idea of spiritual maturity. They must not be marked by the divisions of an earlier time. He next calls on them to be comfortable, resting in the promises of God. He calls on them to be of one mind and to live in peace. If the saints are not united, it suggests that there is no real authority in what we say. If they are, they can be assured of the presence of God with them. Finally, he calls on them to show their love for each other and assures them that all the saints join to greet them. He closes with the assurance that the Triune God will be with them.
Are we marked by seeking for our own ideas or the glory of the Lord Jesus?

Memory Verse 'For though he was crucified through weakness, yet he liveth by the power of God. For we also are weak in him, but we shall live with him by the power of God toward you', 2 Cor. 13. 4
June 29.	Galatians 1. 1-10
Introduction
Paul introduces this letter in three ways. He gives his credentials, the subject of the letter and the background to the letter.
Paul introduces himself as an apostle. He emphasises that this calling came from both Jesus Christ and God the Father. It did not come from men in any way. This is important because he is going to challenge men who are trying to undermine the foundation of the faith of the gospel. It is significant in this respect that Paul adds that God the Father raised Jesus Christ from the dead. He is emphasising the character of the message that we preach. This will be seen when he points out how the error that is being taught undermine the work of Christ. Paul does not name any specific individual but he does include all who are with him. He is emphasising that there is complete unity as to what is being taught. No one will challenge the message that Paul outlines in these chapters. He adds the common salutation of grace and peace which he uses in all his epistles. 
He emphasises the foundation of this when he adds that our Lord Jesus Christ gave Himself for our sins. This is the foundation of everything that he will say in this epistle. He has linked Father and Son in his opening salutation. He now states the purpose of  incarnation. Our Lord Jesus Christ, the Son of God, came as a man to deal with our sins in a way that meets the demands of God. He only came because there was no alternative. If there had been an option, God would never have demanded such a price. The greatness of the price is emphasised by the word, Himself. This brings us to one of the revelations which our finite minds struggle to grasp. God was not only seen in a body of flesh and blood, but that body went into death. As someone has said, God cannot die but the man who died was God. We believe this by faith but we can never explain it by means of human intellect. The purpose of the death of Christ was to deliver us from this present evil world. Our sins held us with a grip that we could not break. It took a work of God to break the power of sin. He has chosen to glorify His name by taking wretched sinners and fitting them for His holy presence. Let us never reduce the gospel to a message of forgiveness alone. It is a message of power that defies the efforts of Satan to destroy the work of God.
Paul now directly addresses the error that was being taught. In place of the gospel of the grace of Christ, some teachers were teaching that we need to add certain rituals to our faith in order to be saved completely from sin. This takes the glory away from God because it gives men a reason to boast. If we could do anything for our salvation, we would have reason to suggest that we were better than others. The gospel demands that we recognise our complete inability to save ourselves. This is why Paul says that this is not another gospel. There are two words in the Greek which are translated by the English word, another. The first indicates something of a different character; the second would mean something of the same character. The message which these false teachers are promoting is entirely different in character to the gospel of the grace of God. The error is so great that Paul desires that these men might be accursed. They are the agents of the devil himself who wants all men to join him in the everlasting fire. Such men show the same character.
Where do we look for our authority in what we do?

Memory Verse '(Our Lord Jesus Christ Who gave himself for our sins, that he might deliver us from this present evil world, according to the will of God and our Father', Gal. 1. 4
June 30.	Galatians 1. 10-24
Paul's Revelation
Paul now sets his credentials for preaching. He makes clear that his first priority is to be the servant of Christ and therefore to please God in what he does. The first reason for this is that he has a message that was revealed by God. This sets him apart from others. He has full Divine authority for all that he does. He is not simply working with others. We may not have the same revelation as Paul, but we do need to recognise that the message we preach comes from God. We should not make apologies for what we say. We certainly should not make any effort to present a more palatable version of the message. We should be careful to ensure that what we say has the authority of the word of God. Paul sets out the authority for his preaching. He received the message directly by revelation from Jesus Christ. There was no man to pass on the message. There was no one to authorise him. The same should be true in principle for us. If we are true to the word of God, we do not need commendation by men to add authority to what we say.
Paul now takes us back to his past life. The Galatians to whom he wrote were well aware of this. Even when he is imprisoned in Jerusalem and then Caesarea, he challenges the Jewish rulers to confirm that they remember his past life. This was well known to his friends and to his enemies alike. He took a lead in persecuting the church of God more than others. He wanted to destroy the work. He was also diligent in his study of the Jewish religion so that he excelled beyond others. He had every desire to promote the traditions of the Jews. If any are willing to be open, they would have to confess all of these facts. It took an intervention by God to change the course of his life.
Paul looks back and recognises that God has been preparing him from his birth. He had a work for Paul which would require the background knowledge that he has highlighted. It is notable that this was not what we might expect. Human reason would see Paul as an ideal candidate to preach to the Jews. We see in this letter that the Lord has chosen to use him to counter those who tried to bring Gentiles under bondage to the law of God. Paul realises that it is only the grace of God which has delivered him from the bondage. As he looks to his past, he sees a bondage which he would not willingly impose on others. The difference now is that God has revealed His Son in Paul. There is a double meaning in this expression. Firstly, Paul has received a revelation of Jesus Christ as the Son of God. Secondly, the Spirit of God is working to reproduce the image of Christ in Paul. True conversion means that we are changed. We start from the moment of conversion. The work will be complete when Christ comes again. Between these two points, there is an ongoing work of the Spirit in every believer. Paul was careful to allow the Spirit to do his work without human intervention. He did not go to the other apostles until three years later when he remained with Peter for fifteen days. Even then he only saw one other apostle, James the Lord's brother. From there he returned to Syria and Cilicia. The churches of Judaea did not know him by face although they had heard that the man who once persecuted the Jews was now preaching the very message that he had set out to destroy. As a result, they glorified God. We may not have the specific experience of Paul but we all need to be careful to make the word of God good in our own experience. There is no value in second-hand preaching.
Are we careful to test all that we hear and believe against the Word of God?

Memory Verse 'For I neither received it of man, neither was I taught it, but by the revelation of Jesus Christ', Gal 1. 12

July 1.	Galatians 2. 1-10
The Council at Jerusalem.
Paul now tells of a visit to Jerusalem with Barnabas and Titus. This took place fourteen years after his earlier visit. It appears to coincide with the events recorded in Acts chapter 15. The narrative in Acts suggests that Paul instigated the visit. He makes clear here that he went under the direction of God. The false teaching of the Judaisers undermined the truth of the gospel. Unless this was handled correctly, there would be no unity between the saints in Jerusalem and those among the Gentiles. While no company of believers is dependent on others for the leadership, the fellowship between them should be maintained. Paul knew that if this was not the case, his labours would be in vain. He also recognised the danger of opening a public debate. He spoke privately to those who were recognised as leaders. In Acts chapter 15, we are told it was the apostles and elders to whom he spoke. It appears that some tried to force Titus to be circumcised but Paul would not allow this because Titus was a Greek. He had no issue with circumcising Timothy who was half Jewish but he would not circumcise a Gentile. Paul is very clear that those who insisted on circumcision were false brethren. They were not true believers. He will explain later how their teaching was in direct opposition to the truth of the gospel. There is no possibility that this could be allowed as a compromise. If a Gentile believer had to be circumcised, it added works to the demand for faith in Christ. It also placed the believer under an obligation to fulfil the law for his salvation. Neither of these could be permitted because they are a denial of the work of Christ. In contrast to the false brethren, no one of any standing among the people made any such demand. Paul is very clear that the false teachers were trying to deceive the saints by posing as believers and then bringing them into bondage. Their actions exposed their true character. They have no desire to accept the gospel for themselves neither did they want any others to be saved. They showed the same character as Israel in the wilderness when they promised that they would obey every word of God. They refused to accept that it was beyond the power of man to fulfil this. Paul is also careful to make clear that his first priority was obedience to God. He is not concerned with what status men held in the eyes of others, if they did not hold the truth of God, they must be exposed. If they refused the truth of God, they must be rejected.
When the elders at Jerusalem saw what the Lord was doing through Paul, they were ready to accept that he had been given the same work among the Gentiles as Peter had among the Jews. Here is a picture of true Christian fellowship. There is no contention. There is no place for pride. Each believer fulfils his work and acknowledges every other believer who is fulfilling the work that the Lord has given to them. This commendation was made clear by the attitude of James, Peter and John. The James to whom Paul refers here must be the same man as chapter 1, the Lord's brother. The brother of John was already dead by this time and there is no reference to any other James after the Gospel narratives. These three men were the pillars of the testimony in Jerusalem. They took a lead in assuring Paul and Barnabas that the saints in Jerusalem were in complete fellowship with everything that they were doing. They added that Paul and Barnabas should also remember the poor. This is a fundamental demand of the Lord. The law made provision for these and the New Testament upholds the same principle. James teaches this clearly in his epistle. Paul sets the same example when he brings a gift from the Gentile believers to the Jews in Jerusalem.
Are we careful to ensure that our works compliment the Gospel that we preach?

Memory Verse 'To whom we gave place by subjection, no, not for an hour; that the truth of the gospel might continue with you', Gal. 2. 5
July 2.	Galatians 2. 11-21
 Peter at Antioch
Paul now records an example of how the gospel was nearly undermined by the actions of Peter. It reminds us how easily what we do can contradict what we say. Peter came to Antioch and ate with the Gentiles until some Jews came from James in Jerusalem. When they came, he ate separately because he was afraid of what they would say. When he did this, Barnabas and some of the other Jews followed his example. There are at least three issues with the actions here. Firstly, Peter denied the truth of a common ground of a salvation for Jew and Gentile. Secondly, Peter changed his behaviour because he was afraid of what men would say. Thirdly, Peter set an example which others followed. Any one of these is a problem that we need to avoid.
Paul addresses the first issue in these verses. Peter was not acting according to the truth of the gospel. The significance here is that Peter is a leader of the saints. It is reasonable that others would follow his example. This is important for any of us to remember if we take a lead among the saints. Both elders and teachers should be examples of how a believer is expected to behave. There is no value in saying that we believe something if we act in a way that contradicts this. Peter had told the elders of Jerusalem that God had made clear to him that the Gentiles should not be seen as unclean in His sight. He had supported Paul in saying that God did not require a Gentile to be circumcised. His actions here suggested that he believed the opposite. The only reason for separating from Gentiles was that he did not think that they were clean. Whatever he may say, this is what his actions showed. Paul reminds Peter that the gospel has separated the believer from the Jewish nation. As far as the Jew is concerned, the Christian may as well be a Gentile.
Paul now shows Peter that the law could never justify. It is only the faith of Jesus Christ that can justify those who believe in Him. If we suggest that something else is necessary such as circumcision, and we fail to fulfil the law, we are saying that the work of Christ has failed. This must be refused. We cannot allow such a thought because it links Christ with our sin and failure. In addition, we are effectively going back to the very things that we renounced when we came to Christ in faith. By doing this, we place ourselves under the judgement of God because we have transgressed His law. We have undermined the power of God in the gospel by our own efforts.
The truth of God is simply stated that I accept the sentence of death which the law demands so that I can live to God in Christ. Everything about me deserves death. The only ground for life is faith in Christ. We look back to the cross and find that He has taken the place that we deserved. I am linked with Him in death at the cross. I do live, but only because Christ lives in me. This is an aspect of the gospel that we sometimes overlook. It is not enough to say that a person believes. Unless there is evidence that the old life has been put away and a new life in Christ begun, we have every reason to question a profession of faith. It is wise for us to do so if only because we need to avoid giving a false hope to those who do not recognise the reality of true repentance and faith. Everything about the past is finished. The life of the present is a life that manifests Christ in me. The source of this life is a faith that rests on Him alone. The title Son of God emphasises his power to fulfil this in us.
Are we careful to recognise the corruption of everything that comes from the flesh?

Memory Verse 'I am crucified with Christ.  nevertheless I live; yet not I, but Christ liveth in me.  and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me', Gal. 2. 20
July 3.	Galatians 3. 1-14
Faith or Works.
Paul now deals with the error of the false teachers. He starts by reminding the Galatians that their faith was based on a revelation of Jesus Christ and Him crucified. It is this that drew them. It is this that should sustain them throughout their lives. Paul uses similar language when he tells the Colossians that they must walk in the same way as they first received Christ. The whole path is one of faith. We need the same faith to walk as we did to be saved. We are not any more capable of keeping the law than we were before because the flesh is still active. We are not in bondage to the law, but this does not mean that we can achieve sinless perfection. The cross highlights our need. This is emphasised by the fact that we needed faith not works to enter into new life. If we could on start the journey by the  Spirit of God then we need Him just as much to make any progress. If we chose to suffer the enmity of the world for the sake of Christ at the beginning, we should expect the same hostility throughout the journey. Any manifestation of a work of God comes by the power of the Holy Spirit. All of this tells us that we are unable to do anything without Him. We can only achieve anything for God if we live by faith and allow the Spirit of God to lead us.
Paul quotes Abraham as an example of this. Her is going to expand on what he taught the Roman saints as recorded in Romans chapter 4. The only basis on which Abraham received the promises was because he believed God and this was reckoned for righteousness. In the sight of God, any who are going to inherit the blessing that was promised to Abraham must do so on the basis of faith. It is notable that Abraham received a double promise. His seed would be like the stars and the dust. The promise of the stars was repeated in respect of Isaac alone and then it is almost only seen in the New Testament. The promise of the dust was repeated to Jacob and is only repeated in respect of the nation. Paul shows here how the two are united in Christ. He also shows how the promise to Abraham anticipated a time when Gentiles would come into blessing as well as the nation. The fact that all nations are blessed clearly shows that the Lord always had a wider scope than Israel in view.
Paul shows that the law could only bring a curse. Israel proudly asserted that they would do all that the Lord asked without even waiting to hear what He said. Instead of admitting how they had failed, they chose to think that the Lord would take them as they were. This led to a curse which brought the judgement of God on them. Where He wanted them to trust Him and receive His promise, they chose to assert their own thoughts and suffer His judgement. As the Lord set out His demands, He warned that failure must bring a curse. They had seen His mercy and probably presumed on this.  Right to the New Testament days, they appear to think that the Lord would accept them for what they were. Paul has to remind them that the Old Testament clearly shows that the only ground of acceptance is faith. When Habakkuk asked why the heathen were being used to judge the nation, the Lord had to show him that He was looking for those who would live by faith. He could not accept any other ground of blessing. Paul emphasises that faith and law are contradictory. There is no common ground between them. The cross means that we accept our complete inability to meet the demands of God. Christ was made a curse according to the law so that He could redeem from the law and provide a basis of blessing for all men.
Are we living a life that demonstrates the saving power of God?

Memory Verse 'Christ hath redeemed us from the curse of the law, being made a curse for us.  for it is written, Cursed is every one that hangeth on a tree', Gal. 3. 13
July 4.	Galatians 3. 15-29
The Purpose of the Law
Paul now adds two further arguments against the need for the law. The first is because the law was not given until four hundred and thirty years after the Lord made the promise to Abraham. A basic understanding of law tells us that the terms of an agreement cannot be changed after the event. To make a change would be against the character of God, even if men are not always reliable. The second argument is that the Lord gave the promise to a seed, not to many seeds. He was anticipating the fact that the promise would be fulfilled in Christ. Paul draws these two arguments together to show that God could not fulfil this covenant by the law without going back on His original covenant with Abraham.
Paul now anticipates that an objection would be raised. Someone is sure to ask what purpose the law had. We can understand this in measure because it may appear that there is no reason to give the law if the promise is to be fulfilled in Christ. The answer is that it was intended to prepare men for the coming of Christ. If the law had not been given, men might have been able to argue that there was no reason for the promise and the Seed that would  bring the promise to fulfilment. The law clearly exposes the need. It highlights the transgression of man and his inability to escape the power of sin. This was the mistake that Israel made. They thought that it laid a foundation for blessing. They would not accept the condemnation that it exposed. The whole nature of the law is in contrast to the promise of God. The law demands an agreement between two parties. A promise is one person who is giving without any demand on others. If God could have made a demand that man could keep which would also satisfy Him, He would have done this. As we look at the New Testament, what we learn is that the law was the minimum demand of God. He is looking for more than the law demanded even if the law goes far beyond the ability of man to fulfil its demands. The law gave a standard which condemned man so that he would be ready to accept the need for faith. It shows that any acceptance with God must come from outside man because nothing man can do will satisfy God.
Paul now uses the picture of a child from a noble family to explain how the law worked. The child would be trained by a tutor or schoolmaster. He would teach the child everything that he needed to know in order to fulfil the work that his father intended for him. Because he is a child, the tutor would tell him what to do. He did not have the authority to argue with what he was told. Even if the child is being groomed to reign as a king, he must learn what is expected without any argument. At some point in time, he will then take on his duties as a mature son. Under law, we have to do what it asks without question. Under faith, we are expected fulfil the demands of God because we appreciate His desires and our position. Because of the indwelling Spirit of God, we have the ability to know and to fulfil the mind of God without needing to be commanded. If we go back to living under law, we will settle for a far lower position. This is where we have come by faith. Our baptism was a confession that we had finished with the old life of the flesh for the life of Christ. Every natural distinction has been put away. The only requirement is that we are a son of God through faith in Christ. If this is so, we can be certain that we will receive our portion in the promised inheritance.
Are we rejoicing in the fulness of blessing that comes through Christ?

Memory Verse 'But the scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe', Gal. 3. 22
July 5.	Galatians 4. 1-11
The Plea of Paul
Paul now elaborates on the significance of faith in making us the sons of God. He explains that even the sole heir is no better than a servant until is appointed time. It may be that the father has dies and the heir will inherit everything as soon as he reaches the set age. This is of no significance even one day before that time. He has to obey his tutor. The law was set as our tutor. Any who were under the law had to go through the rituals and  ceremonies of the law until they came to Christ. There was no middle ground. Equally, those of us who were not under the law as such were still bound by sin and inability to fulfil the demands of God. The bondage and ritual may take different forms, but it was as real for all.
We are now living in the good of the day when God decreed that time had run its course. He sent His Son to answer the failure of the flesh and the law. He came from a woman in exactly the same way as any other man. Luke tells us that Mary had to be purified in the same way as every other mother in Israel. Although He is the Son of God and was born of a virgin, it is only His conception that was supernatural. His birth was natural. This is important here because it means that He is identified with us. This is an explanation of Paul's statement that He came in the likeness of sinful flesh, Rom. 8. 3. As such, He can represent mankind as a whole. More than this, He was born into a family of Israel under the law so He can meet the demands of the law. This was essential in order to provide an answer to all that God demanded. Unless He came under the law, He could not redeem those who were under the law. Because He has come in this way, there is a complete answer to every challenge that could be made. The price that the law demanded has been paid in full. There is nothing that needs to be added. This is another reason why the law cannot be allowed to make demands. It is a denial of the work of Christ. We have now come to enjoy the position of sons who are entirely responsible for our own actions. We do not need the dictates of a tutor to guide us. This would be a denial of the work of Christ and of the position into which He has brought us. It does not mean that we will not fulfil the expectations of the law. The reality is that we will go beyond what the law demanded. We will live as those who can be entrusted with the duty of representing our Father. No child could do this. No man could do this under the law. It is only because of the Spirit of God that we can fulfil this. He dwells in our hearts in a way that allows us to call God our Father. The double title simply tells us that this is true for Jew or Gentile alike. We all have     the same privilege on the same basis. We are all heirs of God through Christ.
Paul now brings the challenge to our hearts. As we Gentiles look back at our past, we  see a time when we served those who were not gods. The Galatians were saved from an idolatrous life which prevailed across the world at that time. Today, there are many forms of idolatry which are more obscure but equally false. Most come back to the principle of worshipping men and even self over the living God. Now they are being tempted to follow practices which have an appearance of right but are no better than the world's ideas.  This is the background, even for many who profess the name of Christ. They follow rituals and practices which they hope will bring them to heaven. It is setting up their ideas above the demands of God. which are equally bad. The only life that will please God is when we walk by faith.
Are we living in the good of being the sons of God?

Memory Verse 'Wherefore thou art no more a servant, but a son; and if a son, then an heir of God through Christ', Gal. 4. 7
July 6.	Galatians 4. 12-31
The Plea of Past Experience
Paul now reminds to Galatians of how he came to them at first. He pleads with them to see that he is only concerned for their well-being. When he first came, he was weak in his body but they did not despise him. They recognised that he was a messenger of God, representing Christ Jesus to the people. They were so concerned for Paul that they would have given him their own eyes if it had been possible. He now sees how some are looking at him as if he was an enemy because he upholds the truth of God. The issue is that those who are teaching the false doctrine are enemies of the gospel. They have to undermine the status of Paul in order to gain the ear of the Galatians. They are zealous in what they do but they are deliberately trying to exclude the Galatians from the enjoyment of what the gospel has brought. Zeal is always good if it is directed in the right way. The issue here is that the zeal is directed against the truth of God. The response of the Galatians raises doubts in Paul's mind about their standing. He needs to see the evidence of a work of God in their lives. This is lacking as a result of the false doctrine. He reminds them of the two sons of Abraham in order to show the contrast between law and grace. He wants the true believers to realise exactly what the implications are if they follow the false teaching.
Paul tells us that Ishmael and Isaac are a picture of the two covenants. The law which was given at Sinai leads to bondage. This is seen in Hagar and her son, Ishmael. It looked forward to the bondage in which the Jews found themselves as Paul wrote. The law made demands of them which they could not keep. The result is that the people were in constant bondage. In contrast, the covenant of grace brings all believers into the liberty of God. This is pictured in the heavenly Jerusalem. It has its source in the true Isaac, our Lord Jesus Christ, whom Paul has already shown to be the promised Seed. He shows that this was anticipated by Isaiah when he spoke of the joy of the barren and desolate. Those who had no prospect have come into greater blessing than those who had the original promises. The believer today is a child of promise in the same way as Isaac. He was born as a result of Divine intervention. Sadly, the experience of Isaac with Ishmael is reflected in the way that men in the flesh persecute the believer today. Paul makes clear here, as in other places, that this is what we should expect. The flesh is a constant enmity with God. This is what Paul was teaching in the early verses of Romans chapter 8.
The answer to this is clear. The Scripture says, Cast out the bondwoman and her son. There is no place for the flesh in the things of God. Those who are in bondage to the law will never enjoy the promises of God. It is clear here that this is not an optional extra. If a man wished to eat certain meats, no one was to judge him or to belittle him. If he chose to make the ritual of circumcision a requirement for salvation, he is denying the gospel. There may be matters over which we have scruples. We need to make allowance for this. If this is raised to a higher plane, it must be rejected. We cannot allow believers to be brought into bondage. The gospel has set us free from law that can only condemn. The believer should never place himself all others in bondage to the fear that the law brings. There is a clear line that must be maintained. We are either in bondage to the law and therefore under the sentence of death or we are in the liberty of Christ and enjoying eternal life.
Are we living for the flesh or the Spirit?

Memory Verse 'So then, brethren, we are not children of the bondwoman, but of the free', Gal. 4. 31
July 7.	Galatians 5. 1-15.
Liberty and Licence.
Paul now brings to us the implications of what he has taught. The truth of God will always have an impact on our lives. If there is no effect, then either the teaching is faulty or we are failing to appreciate what it means. Paul insists hear that the believers must maintain their liberty in Christ. To become subject to the law is to place oneself in bondage again. This is a denial of the work that Christ has done. The question of circumcision which is central to this false doctrine makes the person a debtor to maintain the law. It is not a ritual that has no effect after the event. This is why Paul make such a distinction between what is taught here and those who wanted to observe days all avoid certain meats. Days or meats have no impact after the event. Circumcision is an indication of the life that a person intends to live. There is a significant difference between circumcision and baptism. Circumcision is an indication that the person intends to live a life of obedience to God in their own strength. Baptism, which the New Testament expects every believer to undertake, shows that the person acknowledges their inability to meet the demands of God without Christ. The old life has been finished and we are now linked with Christ in newness of life. They could not be a greater contrast. Paul states here that Christ brings no benefit to the person who is circumcised. Baptism declares that the person can do nothing without Christ. If someone chooses to seek for justification by the law, they cannot lay claim to Christ. This is the background to the Hebrew epistle. The writer there is showing that those who profess Christ but live under the law have never really laid hold on the truth by faith. The only ground on which we can be justified is by faith in Jesus Christ. Outward acts such as circumcision make no difference to our standing. It is faith in Christ which leads to love for God and for his people which is essential.
Paul looks back to the way in which the Galatians had behaved. Their life gave every indication of the reality of their faith but now they have gone back. Instead of walking in obedience to the truth, they are living in a way that undermines it. Something that may seem to be of little consequence is in reality a sin that will corrupt the testimony in a fatal way. Paul is sure that the problem is that the false teachers have deceived the saints. He has every reason to believe that when they hear the truth of God explained, they will act upon it and reject the error.
He adds a further example from his own life. If he had been prepared to preach that a man must be circumcised, he would have avoided most of the persecution that dogged him in his service for the Lord. He understood that to do this would be to deny the truth of the cross of Christ. This would leave believers with no foundation which is why he desires that those who thought this doctrine would be cut off.
He now brings the fundamental evidence of a work of God. If we have been delivered from the bondage of sin, we will be marked by serving each other in true love. The law gave rise to boasting and contention. Grace gives rise to love. In place of trying to outdo others, there will be a love that will help others even if it brings harm to ourselves. This is the lesson of the cross of Christ. We will never go as far as our Lord, but we ought to follow His steps.
Are we careful to enjoy the liberty of Christ without indulging the flesh?

Memory Verse 'Stand fast therefore in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage', Gal. 5.1
July 8.	Galatians 5. 16-26
The Fruit of the Spirit
Paul now tells us exactly what it means to enjoy our liberty in Christ. The secret is that our life is under the direction of the Holy Spirit. We will never overcome the flesh in our own strength but He can give us the power to overcome. Paul now describes the conflict which every believer will undergo. The flesh and the Spirit can never be reconciled. Because the flesh is still active, it will try to bring us back into bondage. Because the Holy Spirit indwells us, He will urge us to live for the glory of God. The result is that our lives become a battleground. We will never do everything that we want to do but we are not in the bondage that the law brought. Paul now lists seventeen characteristics of the flesh with an additional comment that this is not a complete list. These are things which bar a person from the inheritance that God has promised. Some are things which we can easily see to be serious. Some are far less obvious to our minds. We would not immediately think of wrath although we may appreciate how dangerous and burning anger can be. Strife and heresy are things that we often overlook. We need to appreciate the true character of these things in the sight of a holy God.
In contrast Paul describes the evidence of the Holy Spirit at work. The first fruit that he lists is love. This is the foundation on which everything else is built. As we go through the New Testament epistles, faith and love are almost invariably alongside each other. This is because love is the first evidence of true faith. If a person professes faith in Christ, we have every right to expect that they will show love for God, for His Word and for His people. If we do not see this, we ought to question their profession. It may be that they will choose a different company of believers. They certainly will not see every truth of Scripture at first. This does not mean that there will be no love in their hearts.
Joy and peace will come from the love of God in the heart. Where there is real faith, there will be a joy that endures through the test that come from obedience to God. There will also be peace in the difficulties because faith lays hold on the promises of God, not the circumstances of life.
The evidence of love will be seen in patience, gentleness and goodness with other people. This may be other believers but it may also be true in the face of persecution. If the love of Christ and of God fills our hearts by the Spirit, we will live it out in all our dealings.
The final triplet of the fruit relates to what is inside us. Our lives will be motivated by faith. We will not be looking for our own ideas. We will walk in obedience to God alone. This will be done in a spirit of meekness because we recognise that we have no strength in ourselves to achieve these ends. We will be fully conscious that we may fail at any time. It is only the Holy Spirit who can uphold us. The final evidence is temperance or self-control. If we are walking by faith, recognising our weakness, we will not be guilty of trying to defend our own honour. This is what should be expected from a true believer. There is no law of man that will ever condemn such practices. We may face opposition and persecution for our faith, but we will never face condemnation for a spiritual life. It would rather bring glory to God if we live in this way when we are persecuted.
Are we careful to ensure that we encourage the fruit of the Spirit in our lives?

Memory Verse 'But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, meekness, temperance.  against such there is no law', Gal. 5. 22, 23
July 9.	Galatians 6. 1-18
True Love Expressed
Paul now gives practical examples of the fruit of the Spirit. If someone falls into sin, those who are spiritual will try to restore him. It is sad to think of how many times someone who fails has been denigrated rather than restored. If the reality of the grace of God has gripped us, we will not look down on others. True spirituality will always be seen in a meekness that recognises we are all prone to fail. We are not fit to help others unless we recognise that this is true for ourselves. Paul gives two exhortations which expand on this. The first reminds us that we should always be looking for ways to help others. This is an extension of the desire to restore in that, if we help others, they may not fail in the first instance. It is clearly better that someone is helped before they fall down than that they need to be restored because they have fallen. The second exhortation reminds us of the need to make a true assessment of our status. If we do not, we will only deceive ourselves. It may be that this is why many will fail. If someone thinks that he is better than he really is, he may refuse help until he fails completely. The next exhortation follows from this because it reminds us of the need to do our own work properly. While it is good to help others, there is a danger that some will fail to fulfil what the Lord wants from them. This will have a double effect. Their own work will be left undone and others may be discouraged because they are not truly fit to give the help that they offer. Ultimately, we shall all be judged at the judgement seat of Christ for what we have done in obedience to our Lord. If we have interfered in the work of others without a true love that recognises need, we will not receive any reward. If we have failed in our own responsibility, we will lose the reward irrespective of what we have done for others.
Paul now calls on the saints to recognise the need to help those who teach. If a man is going to teach the saints profitably, it will require sacrifice on his part. For many, this will mean that they cannot earn the salary that they may otherwise have done. For others, it may be that they cannot undertake all the duties of life in the way that they would. Those who are taught should recognise where this happens and ensure that they help in a practical way so that the teacher can fulfil his spiritual ministry. In this context, Paul reminds us that we will reap what we sow. While we apply this in the gospel, the context here is emphasising that if we accept what others teach without thought, we shall be the losers in eternity. We may not be fitted to teach as they do, but our practical help enables them to fulfil their service and we will receive the same reward for our part in this. Paul then widens this to every aspect of practical help that we can do for any person especially believers.
Paul concludes the letter with a solemn appeal. False teachers have tried to escape from the effect of the cross in their lives. They want to promote men rather than the glory of God. Paul reminds us that the only ground for boasting is in the cross. Everything of man has been finished. Our whole lives should reflect the sacrifice of Christ. The cross has finished with the world as far as we are concerned. We have made our choice to be identified with Christ. If this is genuine, then our whole life should reflect the fact that we are joined with the Lord Jesus, the One whom men despised and rejected but the one whom God has glorified.
What is our boast?

Memory Verse 'But God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world', Gal. 6. 14
July 10.	Ephesians 1. 1, 2
Introduction
This is the first of three epistles written to companies of believers while Paul was a prisoner. They are often referred to as his prison epistles and they highlight truths about the Church, the body of Christ. In this epistle, Paul states that he is teaching new revelation. This is not something that had been revealed previously. It gives at least one answer to the question of why Paul was set aside. We may see the intensity of his service and think that the work would falter. The reality is that the Spirit of God is laying a foundation that would ensure the testimony continues through the centuries. It is important for us to recognise that our Lord knows better than ourselves. If He overrules in our lives, it is because He has a purpose to fulfil that will bring greater glory to His Name. If he had never been set aside, we may never have had this truth revealed in such a way.
Paul begins by asserting his authority. This may be because he is about to write things which mark a clear distinction between the old system under law and the new under grace. He will write about a single body comprising of Jews and Gentiles. The Old Testament had foretold a time when Gentiles would come into blessing because the Jews received the full inheritance that God had promised. The idea of equality within a single body is completely new. Even Jews who did not go as far as the false teachers seen in the Galatian epistle may find this hard to accept. As we look at the history of the church age, we find that this truth is often neglected because men do not think that God would act in this way. It takes us much further than the teaching of Galatians where Paul showed that Christ had fulfilled the demands of the law. It is clear from the Colossian epistle that there would be those who try to undermine this truth. It is likely that they would be seen in Ephesus as well. When Paul writes to Timothy, he shows that this error was affecting the saints in Ephesus to such an extent that Paul felt it necessary to leave Timothy there to uphold the truth.
Paul addresses the believers as saints in a way that shows the two titles are equivalent. As we read the New Testament, we learn that every true believer is viewed as a saint of God. The moment we believe, we are made holy through the work of Christ. The idea that a person attains a level of holiness that distinguishes them from others is foreign to the word of God. It all depends on Christ as does every aspect of the Christian life.
Paul greets the saints with his common greeting, uniting the Gentile and the Jewish in a single statement. He also reminds us of the source and the fulfilment of the gospel. There is no hope without the grace of God. This is true in terms of initial conversion. It is as true in every detail of our life. There is no person who could ever achieve anything for God apart from His grace. The grace that delivered us from the condemnation of sin is needed at all times to deliver us from the bondage of sin. The result of living in the good of the grace of God is that we enjoy the peace of God in our lives. Paul taught the Romans that all who are justified by faith have peace with God. There is nothing that can destroy that peace. We may not enjoy it as we should, but that does not mean we have lost it. When he writes to the Philippians, he teaches how we can enjoy it in every circumstance of life. The secret is that we learn to trust God in such a way that we are not anxious about the events of our life. This is developed as we walk with God but is open to every believer.
Are we rejoicing in the glorious privileges which we enjoy in Christ?

Memory Verse 'Paul, an apostle of Jesus Christ by the will of God, to the saints which are at Ephesus, and to the faithful in Christ Jesus', Eph. 1. 1
July 11. 	Ephesians 1. 3-14
Heavenly Blessings
Paul immediately breaks into a song of praise for our spiritual blessings. This is the first of a number of occasions in the epistle when Paul seems almost at a loss for words. He takes up the idea that the Lord suggested to Mary Magdalene in the garden on the resurrection morning. He speaks of the God and Father of our Lord Jesus Christ. This links both the deity and the humanity of Christ. As a man, our Lord learned what it means to walk in dependence on God. He proved that the God of the fathers would be true in every detail of life. As God, He has the unique relationship of the Son with His Father. This is something which has always existed. The truth that Mary learned and that we can rejoice in is that we have been brought into a relationship with God which means we can address him as our Father.
As Paul surveys the blessings that are ours in Christ, he starts by emphasising that they could never be numbered. We have everything that God could give in Christ. They can only be enjoyed in heavenly places. This is a key thought as we go through this letter. The work of God has brought us into a new sphere that we could never enjoy in the flesh. The order of Scripture is clearly inspired. The first four epistles have emphasised the way in which the flesh has been rendered powerless by the work of Christ. Until we know the truth of these letters, we will never be able to appreciate the truth here. We are taken up to a new plane in which time is not taken into account. We are taken back before the foundation of the world. This is before time existed. The first glorious truth is that we were chosen in Christ before the foundation of the world. If we view things in a natural light, we will fail to understand the real import of this truth. Our natural mind is limited by time. This makes the assertion seem unjust. If we view this in the light of eternity, we will not have the same difficulty because the limitations of time do not exist. This choice was for the specific purpose that we should be holy and without any fault in His sight. It may be possible that some are blameless in the eyes of men, but this has the perfect knowledge of God in view. It is only the result of love at work in our lives that makes this possible. It is the ultimate goal in the salvation of God. It will only be fulfilled when we are with Christ in glory but we should aim to demonstrate this in our lives today. The first step in this process was that we were set apart in His purpose as sons of God in Jesus Christ. The language is precise in that it emphasises there is no place for man. Everything must be a work of God. It is His will that has decreed it. It is His work that will accomplish it. The foundation is redemption through the blood of Christ which makes us acceptable in Him. This is all part of His eternal purpose to unite heaven and earth in Christ. It is as part of this that we have received the inheritance and have been sealed by the Holy Spirit of promise until the time when the work will be completed. At every turn, the intention is to bring glory to the name of God and Christ. If everything began in Him, it will be headed up in Him and every step in between will only be fulfilled in His power. This is why we find expressions such as the glory of His grace, the praise of His glory and the riches of His grace. There is nothing for any of us to boast about from ourselves. This would be sure to lead to failure. We can rest in the certainty that we rely on a work of God so it can never fail.
How often do we stop to contemplate the greatness of what is ours in Christ?

Memory Verse 'Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ', Eph. 1. 3
July 12.	Ephesians 1. 15-23
Paul's Prayer for the Saints
Paul now moves from his song of praise to God to his prayer for the saints at Ephesus. He starts with thanksgiving for the character of their lives. He links their faith in the Lord Jesus with love for all the saints. This is common as we go through the New Testament and it emphasises that we cannot have true faith in Christ without a love for His people. This is not an optional extra. It is not something which should be regarded as a sign of spiritual development. It is a basic expression of faith. Paul set an example in the two things that he states at the start of this prayer. He gives thanks continually for them and he consistently prays for them. Historically, he had laboured for more than two years in Ephesus. He had seen a work established and elders appointed. He knew that he would not see the believers again in the body. We might well think that this is enough. Paul's comment here shows that he was not satisfied. He never forgot them. He always remembered what was praiseworthy about them as well as desiring that they would make progress. This is the character of love which he taught in 1 Corinthians chapter 13.
His desire for these saints was that they would grow in the knowledge of God. The word that he uses for knowledge is one that has the idea of experience throughout the New Testament. He is not interested in how much they can speak about God. He wants these believers to know God in every detail of their lives. He had the same prayer for himself when he writes to the Philippians, Phil. 3. 10.
There are three ways in which he expects this to be fulfilled. He wants them to appreciate the hope of God's calling, the riches of His inheritance in the saints and the greatness of His power towards us. As he speaks of the inheritance, he uses the expression, the riches of the glory, to emphasise the greatness of the inheritance. As he speaks of the power of God, he writes about exceeding greatness and working of the mighty power. He uses four words in this description which all show different facets of the power of God. He ends the chapter with the evidence of that power in the resurrection of Christ. As always, this is the key to our understanding of what is in view. There has not been and could not be any greater display of power. The fact that He raised Him from the dead shows that the power of sin and death has been finished. For centuries, they held mankind in their grip. Now there is a man who has demonstrated that they have no claim upon Him. The fact that He is at the right hand of God is a declaration that God is satisfied with all that He has done. There is no basis for any to challenge the work of God as far as God Himself is concerned. The fact that He has been set far above every creature that could possibly be considered shows us that there is no power in the whole of creation that can argue with what Christ has done. It is not simply that God is satisfied. The devil and his hosts have been silenced as far as any accusations are concerned. There is nothing now to prevent the purpose of God from being fulfilled. Everything will be put under the feet of Christ. There will be no power to stand in defiance of Him any longer. As His church, we are linked with Him in all of this. This takes us beyond the kingdom that Israel anticipated. They were only looking for the fulfilment of the promise of God in respect of earth. We anticipate a day when heaven and earth are at one because of the work of Christ.
How do our prayers compare with those of Paul?

Memory Verse 'That the God of our Lord Jesus Christ, the Father of glory, may give unto you the spirit of wisdom and revelation in the knowledge of him', Eph. 1. 17
July 13.	Ephesians 2. 1-10
Saved by Grace
Paul now takes us back to our past and reminds us how serious our condition was. We were dead in trespasses and sins. This tells us that we were utterly helpless to do anything about our condition. There was nothing in our lives that commended us to the grace of God. Paul adds a more detailed description. We were living in the way of the world under the control of the devil. He is at work throughout the world so that all men are classed as sons of disobedience. The word indicates that this was a deliberate choice. It is not simply that we followed others ignorantly. Paul is careful to make clear that the Jews were as guilty as the Gentiles in this respect. The fact that they had the law did not save them from living in a way that shows rebellion against God. We all lived under the control of the flesh and its lusts. It left us in a hopeless state with no prospect but the wrath of God. In the space of two verses Paul has highlighted the three enemies that every believer faces. The devil is in control of the world but every individual is dominated by the flesh before conversion.
The picture is hopeless until we come to one of the 'but's of Scripture. When we could do nothing, God acted in love and mercy. Yet again, Paul adds descriptions to these which magnifies the greatness of both. God is rich in mercy. There is an abundance that cannot be exhausted. It comes out of love which is beyond comprehension. The word, great, is one of the under statements of literature. We cannot measure the love of God but we could not even conceive its scope because it is infinite. The wonder is that He loved us despite our rebellion against Him. The opening verses have shown clearly that there is no merit in us. Any love has come without any cause. Paul reiterates that we were dead in sins. Not only was there no merit, there was nothing we could do if we wanted to. This is the background against which God manifests His love. He has made us alive with Christ. The only basis on which we have life is because of our link to Christ. Just as He rose from the dead, so we have life in Him. He has linked us with Christ in resurrection. We have life but it is a life which cannot be destroyed. Christ has destroyed him that had the power of death and He has abolished death. Because we are linked with Him, we share in that same life. More than this, we have been made to sit in heavenly places in Him. We have been called to share in His glory. We can understand the triumph of His resurrection and ascension. This sets Him apart from every other man. The wonder of the grace of God is that we are linked with Him. The reason for this is that He will display His grace through all the ages to come. Paul again uses language that emphasises the abundance. The grace of God is so vast that it is beyond the scope of language even to describe it.
The only way in which we can come into the good of this is through faith. We can do nothing except rest in all that God has done in Christ. There is nothing in ourselves that could merit this. It is a work of God to save. It is a work of God to bring us to this point. There are lives where the work of God may be seen but the person still walks away in their sin. No one will be saved except by a work of God so that they have no ground to suggest they are better than anyone else. It is all God's work. The result is that we will show good works. This is the evidence of true conversion. The definition of good works in this context would be works that have their origin in a true love for God and for His people.
Are we rejoicing in the grace of God towards us?

Memory Verse 'That in the ages to come he might shew the exceeding riches of his grace in his kindness toward us through Christ Jesus', Eph. 2. 7
July 14.	Ephesians 2. 11-22
One New Man
Paul now reminds the Ephesians of their background as Gentiles according to the flesh. They had no claim upon God. They were the uncircumcision. As far as the ritual of the law was concerned, they had failed at the first step. They had never received the promise of God and they had no place among the people whom God had called. In view of this, they had no hope of entering into the blessing of God. They could not make any claim on Him in any respect. The grace of God is seen in that He has taken such people and brought them back to Himself. The basis on which He has done this is the blood of Christ. There is a play on terminology here. A Jew could lay claim to the promise of God to Abraham because he is a blood relative. There is no physical blood relationship for the Gentile, but the truth of these verses is that the blood of Christ brings us nearer than natural relationship. Both Jew and Gentile must recognise that the only ground of acceptance is Christ. He is our peace. He has finished the division between Jew and Gentile. The privilege of the law has been answered in Christ. He now takes Jew and Gentile and makes them into one new man. There is no division based on national distinction. The Jew needs to recognise that the law could never answer the demands of God so he was still separated from God. The Gentile can rejoice in the assurance that however far he was from God, he is now at peace. Both must look to the cross and see the ground on which they are reconciled to God. The work of Christ has broken down the division between different nationalities. It has also made a righteous basis on which God can receive all men to Himself. The emphasis in these verses is on peace. Christ is central. He is our peace. First and foremost, there could be nothing without Him. Men have spent years trying to reconcile the different races. A time is coming when they may believe that they have almost achieved their ends. The reality is that it is not possible without a work of God in Christ. It is only as the cross deals with sin and delivers the sinner from the bondage of sin that real peace will be achieved. This is what Paul means when he says that Christ made peace. The final step is that man must receive that peace. Paul here reiterates what Peter told Cornelius. The gospel is a declaration of peace through Jesus Christ. Only when He is acknowledged as the Lord of all will we enter into the enjoyment of the peace that He has made.
Paul now tells us the extent of that peace. The work of the Spirit in the believer means that through Christ we can come near to God as our Father. We are not people from another nation in the way that we were before. We have been called to share with the saints in the city of God. More than this, we are in the very household of God. The final description brings us closer still. We have been made a place where God will dwell through His Spirit. This work is based on the foundation of the apostles and prophets with Jesus Christ as the chief cornerstone. He again is central to all. The apostles and prophets have been called to declare Him. The result of the declaration is that believers are added to the foundation which they have laid so that altogether they become a holy Temple in the Lord. When we think of the laws of the Old Testament and the limits that they prescribed, our hearts should rejoice in the wonder that God chooses to dwell among us. We can look on to a coming day when our Lord shall return and we shall be with Him in glory. This is better than anything that God has offered to those of an earlier day, Heb. 11. 40.
Do our lives show the characteristics of the one new man?

Memory Verse 'Now therefore ye are no more strangers and foreigners, but fellowcitizens with the saints, and of the household of God', Eph. 2. 19
July 15.	Ephesians 3. 1-13
The Mystery Revealed
Paul is once again overcome by the enormity of the truth of God. He is about to break into prayer for the saints but before this he explains the reason for his feelings. He is a prisoner for the sake of Christ and His people among the Gentiles. We may think that the testimony will be harmed because he has been set aside. Paul unfolds how the Lord has used this to reveal the mystery of the church to him. He has begun to explain this in the earlier verses when he wrote of Jew and Gentile being brought together into one body. He now wants the saints to understand the truth of this more fully. He explains what he means by a mystery: it is something which was not revealed at an earlier time. It has only been revealed to the apostles and prophets of the present day by the Holy Spirit. This is should immediately alert us to the fact that this is not an extension of what has already been revealed. To try to reconcile the truth for today with the prophecies of the Old Testament denies what we are taught here.
The substance of the mystery is that the Gentiles will become fellow heirs in the same body as Jews and they will partake of the promise of God in the gospel. There are many Old Testament prophecies which foretell blessing for the Gentiles. The promise to Abraham clearly states that all the nations will be blessed in him. Those prophecies all retained the national distinctions. They did not foresee that there would be a single body. There is no reason to believe that these promises will not be fulfilled, but they cannot be reconciled with the promise of the gospel today for a single body. Paul has been made a servant by the grace of God. His responsibility is to declare the unsearchable riches of Christ. The purpose of God is centred in Christ. It goes beyond what had previously been revealed. Israel has been called as a witness to the Lord among men. The gospel lifts us up into the sphere of spiritual powers. There is perfect fellowship with God the Father and His Son, Jesus Christ, for both Jew and Gentile on the same basis. Every power throughout the whole of creation, visible and invisible, will see the full glory of Christ. It may be that some angelic beings would question the significance for them of God's dealings with this earth. Peter tells us that there are many things which angels desire to look into. The wonder of the work of God in all its fullness is now being made known to these creatures. It should humble our hearts to think that God has chosen to reveal these things to us even before He reveals them to the angels who have served him so faithfully from the beginning of time. This should encourage us to lay hold on God in faith for all that we need in our service for Him. While we may revel in the wonder of all that Paul has revealed in these verses, it is far more important for us to grasp what they mean as far as our lives are concerned today. Paul could have looked at his prison bonds and given up in despair. Why should he have spent so long and so much energy in the service of the Lord? Human reason would see the waste of his clear ability and energy. The Spirit of God wants to use this in order to encourage the Lord's people throughout the many centuries that He knew would follow.  We make our judgements in terms of our view of time and space. The Spirit of God works according to the Divine timetable. Whether in time or space, our actions may have far more impact than we could ever imagine. We need to rest in faith that He will work for the glory of God and of Christ.
How often do we consider the greatness of this mystery?

Memory Verse 'Unto me, who am less than the least of all saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ', Eph. 3. 8
July 16.	Ephesians 3. 14-21
The Prayer of Paul
Paul now bows his knees in prayer. The enormity of all that God has done takes hold on him and he wants the Ephesians to appreciate the same truth. He starts by speaking of God as the Father of our Lord Jesus Christ. This reminds us of the relationship into which we have been brought in Christ. Because we are linked with Him, we know that His God and our God is our Father as well as His. He then widens his thought to say that the whole family in heaven and on earth takes its character from Him. It may be that this is looking at families in general and stating that they are an expression of the mind of God. It may be that it reminds us that every believer is united in the family of God by faith in Christ. Both are true and both should thrill our hearts as we think of the meaning. The first would show why the devil is so quick to attack the family. If he can distort or destroy the idea in the eyes of men, he is undermining the revelation of God in the world. This will also mean that believers may fail to appreciate the fullness of what it means to be in the family of God.
Paul prays that the believers will be strengthened by the Spirit of God. The idea here is that we are energised by an understanding of the power of God that is at our disposal. This is in the inner man. It is something that we may all enjoy in every circumstance. Paul has been set aside by imprisonment. Many of the Lord's people are set aside by physical infirmity. There may be other reasons why we cannot do everything that we would wish. Paul is encouraging us here to recognise that this should never lessen our energy in the work that we are able to do. In this case, it is his prayer for the saints. When he writes to the Colossians, he tells of Epaphras labouring fervently in prayer. His language tells us that this is just as important as public ministry in any form. He is going to tell us later about the spiritual warfare in which we engage. This does not require outward liberty or physical strength. It is the real battleground for the child of God. If the work of God is effective, we will be rooted and grounded in love because Christ dwells in our heart by faith. The result of the conflict in which we engage will be that we prove the power of God. It does not matter what we face in life, we will prove that there are resources for every situation. If we find that there are enemies on every side, the power of God will reach beyond the enemy. If we feel that the trial is going on beyond our strength, His power will never fail. If the enemy attacks us and tries to drag us down into despair, His arms are always underneath. If we are asked to rise above circumstances that appear insurmountable, He will always raise us up. Everything that comes to us will only serve to prove the love of Christ in our experience. We may question as we go through the trial, but the end will be rejoicing when we recognise that His love has never been exhausted. We will find that our lives show more of the glory of God because of what he has done in us. We can go forward in the assurance that He can do far more than we could ever imagine. His desire is that we will learn the truth that Paul taught the Corinthians as a result of his tests. He learned that when he was weak, he was at his strongest because he relied on the power of God. If we go forward in our strength, we will fall at the first hurdle. If we learn to rest on His power working in us, we cannot fail but our whole life will be for the glory of God in Christ. We will prove today but eternity will demonstrate to all creation, Christ Jesus is supreme over all.
Are we basking in the ocean of His love?

Memory Verse 'And to know the love of Christ, which passeth knowledge, that ye might be filled with all the fulness of God', Eph. 3. 19
July 17.	Ephesians 4. 1-16
The Unity of the Spirit
Paul now brings to us the full import of this teaching. He starts with a call for us to live in the light of the calling that he has outlined. As we think of the wonder of the grace of God in terms of what He has done, this should not be onerous. He starts with four features that should mark every believer. Lowliness would remind us that none of us have any reason to boast. There is a clear allusion here to the fact that we are saved by grace. We were told then that it removed all ground of boasting. Meekness reminds us that, even if we are right, we should always show gentleness in our dealings. Once again the example of Christ is clear. He could easily have called angels to defend Himself. He could have spoken a word and challenged His enemies. He chose to suffer like a lamb, even healing one of those who took Him. Long-suffering reminds us that we should never retaliate. Peter quotes the example of our Lord in this respect, 'when he was reviled, he reviled not again', 1 Pet. 2. 23. Finally, we should be slow to react when others do not do what we think. The earlier epistles have detailed a number of instances where this might arise. The verse here is showing us that these are not intended to be exhaustive. The common feature that is behind all of these characteristics is love for others. Our dealings must reflect the love of Christ otherwise we are denying what we profess. The final exhortation to keep the unity of the Spirit brings all these together. Paul has explained how our peace centres in Christ and in His work. He now calls on us to show the reality of this in a practical way. The picture alludes to the construction of the tabernacle. On each side, there were four bars that were visible but the fifth bar was hidden in the boards. The four characteristics of verse two are the visible means by which the unity of the Spirit will be seen and maintained.
Paul gives us a sevenfold unity. This should be the reason why we maintain the unity of the Spirit. Any one of these gives reason for this attitude. We are all part of one body in Christ. We have been brought together by the one Holy Spirit. We all have the same prospect for the ages of eternity. These three truths will all be denied if we act in a way that suggests we are not at one with each other. The testimony to the name of the Lord has been harmed by the many divisions among those who profess His name. Some of these may be because there are those whose profession is not true but denies the Person of Christ. We cannot avoid this. What we must avoid is a situation where we act in a way that suggests some believers are in a different class to others.
The next four truths relate to our acknowledgement of the gospel. One Lord teaches us that the gospel demands that the hearer bows to the claims of Christ. A person cannot be saved without acknowledging the Lordship of Christ in a practical way in their lives. One faith reminds us that we are all saved in the same way on the same basis. One baptism is our public declaration that we are identified with Christ. One Father reminds us of our common heritage.
In order to maintain this unity, our Lord has given gifts to sustain his people. The apostles and prophets laid a foundation. The evangelists, pastors and teachers build on this foundation so that the work progresses to the glory of God and the edification of the saints. Once again, everything centres in Him.
How far do our lives manifest the development seen in these verses?

Memory Verse 'Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ', Eph. 4. 13
July 18. 	Ephesians 4. 17-32
Walk in the World
Paul now starts to detail exactly what is involved in walking worthy of our calling. We must not live in the same way as the people around us. Their understanding is limited by the fact that they cannot see beyond the physical. In their pride, they think that they can understand everything in terms of what they see. If we are walking by faith, we will have an appreciation of the thoughts of God. The result is that we will live in a way that shows we belong to Him. His desires will become our desires. The unbeliever has only thought for his own good. The philosophy of the world tells people to look after 'number one'. The result is that they will fulfil the lusts of their own minds without thought for others. This is in direct contrast to the mind of God who expects us to consider Him and others.
Paul makes clear that the ways of men are a denial of the truth of God. This is not an idea that we grasp intellectually. The truth of God points us to the person of Christ. God intends that the result will be that we are changed into His likeness. The perfect manifestation of this is in the person of our Lord Jesus Christ as He lived in this world. The reference to 'Jesus' tells us that the humanity of Christ is in view. If we are genuinely saved, we should walk in fellowship with Him. The result is that we reflect His life in the ways that we live. The truth demands that we have put off the things that relate to the old life. This is corrupt because of the evil heart of man. In contrast, we live a completely new life under the control of the spirit of our mind. The idea here is that our life is motivated by the Spirit of God who will raise thoughts that are consistent with the mind of Christ. This leads to a life of righteousness and holiness. The reference to true holiness is because there are imitations which appealed to men but failed to meet the desire of the heart of God.
Paul now lists two couplets with a warning of the effect of failure for each. The first couplet deals with lying and anger. These are linked with the warning that they give place to the devil. The link is clear. The Lord tells us that the devil is a liar and the father of lies, Jn. 8. 44. If we lie, we are following the path of the devil. The same verse teaches us that the devil is a murderer from the beginning. The first murder in human history occurred because of anger. As soon as we give place to anger, we open the door for the devil to step in and to destroy. We may not murder directly but we could easily destroy our testimony or that of another believer. In contrast to lies, we should be marked by complete honesty. This is especially true with our fellow believers because we are each dependent on the other. As far as anger is concerned, we must ensure that we deal with it before the sun sets. This is because, if we hold anger in our hearts as we go to sleep, it will lead to bitterness by the time we wake.
The second couplet deals with stealing and corrupt speech. These are linked with the warning that we will grieve the Holy Spirit of God. Stealing is a denial of the provision that God has made for us. We are effectively saying that we are not content with what He has given. Because the Holy Spirit is the seal of God's promise to us, we grieve Him because we say that He is not enough. The words that we speak are the expression of our inner thoughts. If they are corrupt, we are showing that our heart is corrupt. It is impossible for our Lord or His Holy Spirit to be associated with this. The closing verses reiterate this with the positive demand for a full expression of love in the way that we deal with each other.
How great is the distinction between us and the world in which we live?
Memory Verse 'And be ye kind one to another, tenderhearted, forgiving one another, even as God for Christ's sake hath forgiven you', Eph. 4. 32
July 19.	Ephesians 5. 1-16
 Walk in Love and Light
Paul now draws our attention to the second aspect of our walk He points us to the example of Christ and encourages us to walk in love. The example that he quotes reminds us of the love of Christ. He uses a strong word for give in this context. It has the idea of holding nothing back. It is a reminder to us of precisely what our Lord endured on our account. If we recognise this, we will see that any cost that we may find for our love will be insignificant compared to the price that our Lord paid. Paul uses two similar words to describe this. He speaks of an offering and a sacrifice. The offering of reminds us that He was presenting Himself to God while the sacrifice reminds us of the price that He paid. In the context here, the lesson is that both of these are essential in true love. Our walk will be an expression of the fact that we are presenting our lives to God. It will also show that no price is too great for us to pay. The result is a sweet smelling savour. This is an idea that we find consistently in the Old Testament. There are three types of offering which are said to provide a sweet smelling savour. In addition, the incense that was presented at the golden altar was for this purpose. This is the fulfilment of the picture. The desire of God is to take pleasure in men. He can only do this when we reflect the beauties of Christ in our lives.
The next verses remind us that our walk of love will still be righteous. The world of Paul's day, like the world today, associated love with licentiousness. The Scripture is very clear. There is no place for any form of impurity amongst the saints. The purity is such that these matters are not to be the subject of conversation even in a light-hearted way. The love of God demanded the sacrifice of Christ to deal with sin. It cannot be overlooked. We cannot measure how hateful it is in the sight of God. The sin of Adam would have demanded that the whole creation must be removed. It is only the mercy of God that has delayed the time so that men might repent and enter into the salvation of God. This delay is an evidence of God's patience and long-suffering, not any acceptance of sin. Paul is very clear in stating that the uncleanness and sin that he has listed would bar a man from the inheritance of God. This does not mean that a man can be lost after he has exercised faith. It means that the profession of a man who continues in sin must be doubted. It is possible that someone would stumble but it would be expected that a true believer would not continue on this path. Paul warns of the danger of empty words. This could refer to the empty words when a man makes a profession of faith without a change of life. It could also mean the empty words of those who try to excuse sin in the life of a believer. The reality is that the wrath of God is coming because of these things so no believer can have any part in them.
Paul now calls on us to walk as children of light. We have been delivered from the darkness of the world that sins in ignorance of God. The character of our life must show that we belong to the Lord who is the Light of the World, John 8. 12. We must put every aspect of our life to the test of the Lord. We should only do those things that are acceptable to Him. By our words and our lives we should reprove the sin of a world that is in enmity to Him. The Scripture calls on the sleeper to awake, to rise up from the dead and to enjoy the light that comes from Christ. This will show things in its true light. We should walk in this light to avoid the pitfalls that are all around us in a hostile world. In this way, as much as by our words, we will redeem the time for the glory of God.
Are our lives marked by both love and light?

Memory Verse 'And walk in love, as Christ also hath loved us, and hath given himself for us an offering and a sacrifice to God for a sweetsmelling savour', Eph. 5. 2
July 20.	Ephesians 5. 17-33
The Will of the Lord.
Paul now calls on the saints to understand the will of the Lord in their lives. This forms a link between the exhortations for the correct walk in the earlier verses and the submission that he will teach in the following verses. It links this directly with a call to be filled with the Spirit. This exhortation is equally applicable to both ideas. The Holy Spirit will never direct us to live in an immoral or unclean way. He will enable us to submit even if it is not the ideal according to human reason. The first work that He will accomplish is to fill our hearts with joy and thankfulness. The natural man will often look around and see where his circumstances could improve. The spiritual man will be grateful for the goodness of the Lord in his circumstances. We will never be able to submit to others until we have learned this lesson. Equally, failure to do so is really a complaint against our Lord and the Father.
Paul now calls on the saints to submit to one another in the fear of God. He shows us how this is done practically in the various spheres of life. The first sphere that he addresses is the relationship of the wife and husband. The wife must submit to her own husband in the way that she would submit to the Lord. He is starting from the basic relationship of human life. If the husband and wife are not living in the right way, the family will not learn. If the family is wrong, every other relationship will fail. Often, teachers are blamed for a lack of discipline in schools but parents refuse to accept their responsibility. If the parents fail to set the example in their own relationship, their children will learn bad habits even if the parents try to instil a right understanding. Paul lifts the relationship of husband and wife by showing that it reflects Christ and the Church. If our family life is out of order, we are denying the truth of Scripture in respect of the work of Christ. If a wife does not accept the authority of her husband, she is denying the headship of Christ. If a husband fails to love his wife, he is denying the love of Christ. The extent of that love is seen in all that our Lord has done for us. He was willing to give all that He had on our account. He wants to make us into everything that His heart desires. He will continue that work until we are perfect in His presence. Everything that Christ is has been imputed to us. This is the full extent of His love. It is the example of how our husband should care for his wife. Paul reiterates this in different words when he states that the husband should care for his wife in exactly the way that he would care for himself. No one would be guilty of hating his own flesh. We all need to realise that if we do not treat our wives correctly, this is what we are doing. More than that, we are telling the world that our Lord does not love us. We should take the time to ensure that our wife is cared for in exactly the way that we would care for  ourselves. This is a reflection of our Lord and His care for us. If we fail, we are telling the world that our Lord does not really care for us. There is no place for any shortcoming. If this is true, it is easy to understand that the wife would be more willing to submit to her husband.
The reason is that we are all members of the body of Christ in exactly the way that a woman becomes a part of the man. The order of creation is that the man leaves his father and mother to be joined to his wife. They become one flesh. From that moment, two lives become one. Paul reiterates that this is a direct reflection of Christ and the Church. A man cannot teach the truth of Christ and the church if he is not showing the same truth in his life. We must never lose sight of the practical implications of the truth of God.
Are we marked by emulating the obedience of Christ in our lives?

Memory Verse 'Submitting yourselves one to another in the fear of God', Eph. 5. 21
July 21.	Ephesians 6. 1-10
Children and Slaves
Paul now continues to deal with our social relationships. He addresses children and tells them to obey their parents. The first two verses may appear to be repetitive but there is a distinction. The first verse addresses children who are under the jurisdiction of parents. They have a duty to obey. The second verse includes those who are older. Every one of us has a duty of responsibility to parents while they are alive. The importance is underlined by the fact that this was the first commandment to be linked with a promise. Under the Old Testament economy, there was a promise of long life. The Lord does not deal in the same way today but He still expects the same care. Paul tells Timothy that the believer who fails to care for his mother is worse than the unbeliever. The idea is that this is a principle that is practised by the world in general. The believer should set a lead in fulfilling this to a level that surpasses the thoughts of men.
Paul maintains a balance. He reminds fathers that they should bring their children up in a right way without provoking them to anger. Discipline is essential but if it is excessive, it will only produce anger and rebellion. Even if what is taught is true and a standard imposed that is right, the example will be more likely to be seen. If a father is harsh and unyielding, the children are likely to reflect this in the way that they act.
Paul now addresses servants. We may not have the slavery of the first century today, but the principles that underlie this teaching are still true. Any believer who works for another person should be seen to be willing to obey at all times. The master is in a position of authority that has been ordained by God. If we rebel against our master, we are rebelling against Christ. The principle that must govern our conduct is that Christ is Lord. We should work willingly and conscientiously. We should not be comparing our conduct with others. It may be that we are doing more than others but it does not mean we are doing what our Lord wants. This should be the controlling factor. Sadly, there are many today who will try to do as little as they can. We also need to be careful that we are working for the right reason. If there is overtime available, we need to ensure that we are doing it because our master needs the work done, not because it is advantageous to us. The assurance that should govern us is that our Lord repays. If we do extra work without any reward from men, we can be sure that He recognises it. If we do the work for personal gain, we can also be sure that He knows and that we already have our reward.
Finally, Paul addresses masters. He calls on them to treat their workers with respect. There are two principles which should govern this. Firstly, however important a master may be, he answers to his Master in heaven. God has decreed that there should be order on earth. This means that there will be differences in position. There are no inherent differences in heaven. Secondly, God never shows respect for persons. This flows from the first principle but it extends it. As a believer, if I show respect for persons in any way, I deny the truth of God. We are all sinners, needing the grace of God. No one is better than any one else in His sight.
Paul now reminds us that our strength comes from the Lord and His power. We can only fulfil His desires in His strength.
Are we careful to maintain right relationships in every sphere of life?

Memory Verse 'Finally, my brethren, be strong in the Lord, and in the power of his might', Eph. 6. 10
July 22.	Ephesians 6. 10-24.
The Armour of God.
Paul now reminds us of the conflict in which we are engaged. It is firstly against the devil then against his hosts. It is easy for us to become distracted into only thinking about what we see. We may be well aware of the multitudes who need to be saved. We may be active in trying to reach them for Christ. Unless we remember that they are under the control of the devil, we will fail because we are fighting the wrong battle. We cannot afford to neglect the opposition. The devil will be content to see us striving to reach the lost in our own strength. It is when we recognise the true conflict that he will see danger.
Paul now details the armour that we need for the conflict in which we are engaged. This will allow us to stand against every enemy that we may face. The idea of the evil day is any day when the enmity of Satan manifest in its fullness. The first requirement is that every action is motivated by truth. The devil is the father of lies. If we fall into lies or deceit of any form, we are giving place to him. As soon as he sees this, he knows that he has gained an advantage over us. He will be quick to expose our shortcomings even if it may appear to contradict his own ideas. The breastplate is righteousness. This is the core of the gospel. It is easy to overlook this in a day when love is emphasised. Paul tells us that the gospel is the manifestation of the righteousness of God from faith to  faith. The love of God can only be seen against a background of righteousness. If our lives do not show this, we are opening ourselves to an attack of the enemy. The gospel that we preach is a message of peace. This must be seen in the way we live. We must do all in our power to live in the enjoyment of the peace of God. As far as is possible, we should be at peace with all. It is especially sad when believers are not at peace with each other because we claim the same Lord. If our profession is true, there will be peace and harmony. It is easy to point the finger but the devil will see if we are guilty of anything that mars the harmony of the saints. Paul highlights the need for the shield of faith. We can understand what he says in two ways both of which are true. He may be reminding us that faith is the basic defence of every believer. If our faith fails, every part of our life will quickly fall apart. the devil will take full advantage to destroy our testimony. He may also be reminding us that our faith is the basis of every part of our defence. If we are going to walk in truth, righteousness and peace, we need our faith to underpin our actions. No other characteristic of the Christian life will develop without faith. We may imitate but there will be no reality and the devil will soon expose us.
Paul now moves to consider our inward defence. The helmet of salvation protects from the attacks of the devil against the mind. If he can undermine our thinking. Our faith will falter and our walk will fail. The word of God comes last. Our faith rests on the word of God. It is a sword because it is the only weapon that we can use to repel an attack of the enemy.
Paul now widens our vision to take in all believers. He calls on us to pray constantly in view of the fact that every saint is engaged in the same battle. We may not feel the heat of the enemy today, but others will. As Paul writes, he is imprisoned but is taking opportunity even if it puts his life at risk. Only prayer can preserve him. He is sending Tychicus so that they can pray intelligently and rejoice in answers to their prayers.
Are we aware of the battle in which we are engaged every day?

Memory Verse 'Wherefore take unto you the whole armour of God, that ye may be able to withstand in the evil day, and having done all, to stand', Eph. 6. 13
July 23.	Philippians 1. 1-11.
Fellowship in the Gospel.
Paul now joins with Timothy a servant of Jesus Christ to write to all the saints in Philippi. His language is interesting in the context of what follows. There appears to have been some evidence of differences between the saints. Paul starts by placing every believer in the company on the same footing. It is also significant that he links the bishops and deacons as a part of this company. These are not men who are set apart, they are among the saints in the same way as any others. The New Testament is very clear that there is no place for clerisy among the people of God. Some will have extra responsibilities but this does not mean that they can take a place of lordship over others. He greets the saints with the usual greeting of grace and peace. He is emphasising the fellowship of Jew and Gentile. This is a theme that runs throughout the epistle.
Paul tells of his thanksgiving for the saints. Every memory is precious. Every saint brings joy to his heart. It is good to see the heart of Paul. It is good to see also how the Philippians could bring joy to the servant of the Lord. There is nothing about them at any time which is of major concern. The main reason for joy is their fellowship in the gospel. They have shared with Paul from the earliest days of their Christian life. As he writes, he has received further evidence that this fellowship is constant. There have been reasons why they could not express it in a practical way for a time, but Paul is certain it was always true. This gives him the assurance that the Lord has begun the work and He will continue it until it reaches its fulfilment in the day of Jesus Christ. In one sense, this is certain because it depends on the Lord. We are not the ones who are undertaking the work. We place our faith in Him and He fulfils His work in us. In another sense, Paul is rejoicing in consistency which shows that a work of God has taken place. He is not left to doubt where they stand, as he did with the Galatians. He is not left to bring a challenge regarding their conduct as he did with the Corinthians. He says that it is appropriate for him to have these thoughts of all the saints in Philippi. This is not something that he could have said of every company. He gives the reason for his confidence. The literal idea is ''holding in the heart'. It may be that these are especially dear to him. It may be that he is especially dear to them. Perhaps the most likely thought is that both are true. Paul will remember believers who stood by him as he served the Lord despite his stripes and imprisonment. It is clear from the end of Acts chapter 16 that they were waiting for him after his imprisonment. This must have warmed his heart. It is also clear that he would not leave the city until he had met them again to encourage them. There is a fellowship between the servant of the Lord and the believers in their love for each other. He went from Philippi to Thessalonica and then to Berea and he faced the same opposition from men in each place. The believers at Philippi showed that their fellowship with him continued when they sent gifts to him. They were not ashamed of him when he faced such hatred from men. They were ready to share in whatever their allegiance to Christ would cost. It is little wonder that Paul can say how greatly he longed after them all. Paul's prayer for these believers was that their love would abound in a right way. He did not want them to fall into the snare of thinking that love is inconsistent with right. It is notable that this epistle is full of references that imply that those who read could live until Christ comes. This is the hope of every believer in every age. It should be good reason why we live in a right way in the sight of God.
Are we marked by a consistent growth in the things of the Lord?

Memory Verse 'Being confident of this very thing, that he which hath begun a good work in you will perform it until the day of Jesus Christ', Phil. 1. 6
July 24.	Philippians 1. 12-30
For Me to Live is Christ
Paul now shows what true fellowship the gospel is. He has been active him preaching in all the Western world but now he is in prison. He is not bitter. He does not fall victim to despair. He takes pleasure in following the progress of the gospel without him. He wants the Philippians to understand that the Lord is at work in all this. In every place, even in the palace, it is evident that Paul is bound for the sake of Christ. This in itself is a witness to those who see him. We find at the end of the epistle that there are those who are saved as a result of his witness. More than this, Paul sees other believers growing confident because he is in prison. They preach without fear. Human reason might think that Paul in prison would discourage. Spiritual men see it as motivation. Some preach out of enmity to Paul. They think that their preaching will make Paul's circumstances worse. The heart of Paul is such that he rejoices to know that Christ is preached. The fact that there is an evil motive is overlooked because Paul's first desire is fulfilled. He is not condoning their action. He is not suggesting that we emulate or even associate with such. The same may be true in many cases today. We should all rejoice whenever Christ is preached even if we cannot associate with every event. Paul now tells of those who do it for goodwill. They have a love for the Lord and a love for His servant. They want to ensure that the witness is not silenced. If Paul has been imprisoned for the defence of the gospel, they will take up the battle.
Paul is certain that the Lord will use this to His glory. He wants the Philippians to join in prayer for this end. He also recognises the need for the Holy Spirit to work in him so that Christ is seen. The title of the Holy Spirit here emphasises that Paul's desire is to emulate his Lord. Jesus Christ speaks of a man who lived for the glory of God and entered into His glory. Paul anticipates that he will share in this. He does not know whether he will be called to live on earth or to pass through death. His only desire is that whichever path he is called to take, he will glorify is Lord by his conduct. He gives the reason for this. Christ is the centre of his life. He has no other reason to live. This is another of the themes that run through this epistle. In every chapter, Paul will outline a different aspect of the way in which Christ is central to his life. Here, He is the motivation. Paul will accept whatever circumstance comes his way as long as Christ is glorified. He has no desire for personal glory. He has no interest in his own comfort. He rejoices when Christ is honoured even if it is at his expense.
Paul now explains the conflict that he faces. Death is very far better than life. Life only offers tribulation, persecution and imprisonment. Death is a release from every trial of life. Human reason would say there is no choice. Paul says that he does not know which to choose. He knows to be with Christ is far better but he sees the need of the saints. Here is another example of fellowship as well as the love of Christ. Paul does not think about himself. He is only interested in how he can help the saints. With this reasoning he answers his own conflict. Any personal gain is gladly set aside for the good of the Lord's people. He wants them to rejoice for him but he is also concerned that they live in the light of the truth of God. He urges them to unity of spirit, striving for the gospel without fear of their enemies. Suffering is a gift from God, not something to be avoided. They saw this in Paul when he was with them. They know it is still his portion. They can share in it with him.
What is our motivation for life?

Memory Verse 'For to me to live is Christ, and to die is gain', Phil. 1. 21
July 25.	Philippians 2. 1-11.
The Mind of Christ.
Paul now addresses his concern for unity directly. He starts by reminding the Philippians of their profession. He speaks of consolation in Christ. This is the basis of everything that we hold. Without Christ, we have nothing. With Christ, we need nothing. Consolation has the same idea as comforter, a title of the Holy Spirit. It reminds us that Christ is always available to answer our cry. The comfort of love speaks of the assurance that the love of Christ will always ensure that help is at hand. It may be His love specifically; it may be His love expressed through His people. The fellowship of the Spirit reminds us that the result of the work of Christ made good to us by the Spirit of God is to unite us in a single body. The bowels and mercies teach us the compassion which every believer should have for each other.
Paul now asks the Philippians to fulfil his joy. He has given four reasons why they should do as he says but he now adds a personal appeal which may be even stronger in its effect. He knows the love that they have for him. He makes an appeal which is effectively asking that they show the same love to each other. He wants them to be like-minded, united in love, with unity of purpose and mind. They would have no problem if this were to be set against his example. They do appear to have some issues between themselves.
He calls on them to avoid any evidence of seeking for themselves. They should not look for praise for themselves but they should be ready to praise others. They should not think about what they need but they should recognise the needs of others.
He brings everything together with the example of Christ Jesus. The title again is important because it tells us of One who belongs to heaven but came as a man. Immediately, it sets the picture of Someone who could claim honour for Himself but asked for nothing. Paul now shows the full extent of this. There are many ways to view the following verses. They clearly show the steps of our Lord. The first couplet speak of His Deity. He is God in essence and in position. At no time did He set aside any attribute of His Deity. The second couplet show His voluntary humiliation. He renounced every claim to position and took the lowest place that earth could give to a man. The One Who upholds all things took a place that meant He had no rights of His own. The third couplet tells us the precise extent of His humanity. He was like a man. His outward form was identical to any other man. Implicit in this is the unique character of Christ: He was free from sin in every form. The fourth couplet shows what was involved in His death. Death could never claim Him. He could only die because He chose to go into death. More than this, he chose the most shameful, painful death that man had devised. Here is the wonder of the mind of Christ Jesus. He came from the highest place of glory to the lowest place of shame.
The closing verses encourage us to recognise that our Lord will reward us if we obey Him.  If He took the lowest place that man could give, God will give Him the highest honour that He can. He became a slave such that He had no right to argue with any. God answers this by giving Him a place where the whole of creation must bow to His authority. He has a place and the name that surpasses every other title in creation. It is all for the glory of God. This is the result of living according to the mind of Christ.
How much of Christ is seen in my life?

Memory Verse 'Let this mind be in you, which was also in Christ Jesus', Phil. 2. 5
July 26.	Philippians 2. 12-30
The Patterns of Service.
Paul now calls on the Philippians to work out their own salvation. It may be that he means that they must live in the good of their salvation. This would certainly be true and the exhortations that he has given would be an integral part of this. The instruction that he has given in the earlier verses is consistent with what would be expected of a believer. If we know the truth concerning the person of Christ that he has outlined, we should find that the Holy Spirit works in us to reproduce this in our lives. No teaching of Scripture is intended simply to educate the mind. It is always given with the purpose of changing our lives. It is possible that Paul is alluding to a specific situation in Philippi. We need to be careful if we try to determine what this is. If it had been important, the Holy Spirit would have ensured we knew the details. The absence of specific details only serves to emphasise that the truth applies to us in every circumstance. There is a danger that we may say we do not face the same situation as Philippi so we do not need to follow the same path. We should never do this because it will harm our progress and open us to the attack of the devil.
Paul now uses himself as an example to the saints. He has no interest in personal gain. He is only concerned for the well-being of the believers. He will rejoice to be nothing more than something added to their sacrifice. As long as he sees his converts continuing, he will rejoice in the goodness of God even when he is in adversity.
He hopes to send Timothy to the Philippians. He is waiting until he can give an update on his own circumstances. He knows that Timothy will care for the Philippians and will give a verbal confirmation of what Paul has written. He, like Paul, has no thought for himself. His desire is to see the saints of God built up and encouraged. They already know how faithful Timothy is in his service with Paul. Paul anticipates the possibility that he may be able to come in person before too long.
Paul now quotes the example of Epaphroditus. He starts with what Epaphroditus means to him. He is a brother, fellow-labourer and fellow-soldier. Here is an clear expression of what fellowship really means. If Paul is going to speak about fellowship, he is clear that the believers only have to look at Epaphroditus to understand what he means. He came as a messenger from the saints even though this left him near to death. We are not told why his life was in danger. Once again, the silence is important. It does not matter what the cause was, the lesson is that Epaphroditus sacrificed everything for the Lord's people and His servant. Paul is sending him back with great care. It appears that the danger of the return journey is less than the danger of delay. Paul wants the Philippians to be encouraged when they see him. He also wants them to show their appreciation of all that he has done. He did not show any concern for himself because he was undertaking a service for Christ and His people. This is an example for all of us to emulate.
As we consider the chapter, it is clear that Paul has given instruction to the saints. He has pointed them to the perfect example in Christ Jesus. He has followed this with three examples from the lives of men to show that the teaching can be carried out by men.
How much concern do we show for others?

Memory Verse 'Yet I supposed it necessary to send to you Epaphroditus, my brother, and companion in labour, and fellowsoldier, but your messenger, and he that ministered to my wants'. Phil 2. 25
July 27.	Philippians 3. 1-11
The Knowledge of Christ
Paul now calls on the believers to rejoice in the Lord. He is repeating things which they know but they need to be reminded for their own safety. The same is true for us. It may be that we hear something that we have heard before. It is likely that the Lord is preparing us for an attack. There is nothing that happens by chance. The Lord is looking to keep us safe.
Paul warns of enemies with three descriptions. Dogs suggest the impurity and possibly the hostility of the attack. If we find ourselves in a situation where there are those who are not pure but are given to strife, we need to beware. It is very likely that they will try to undermine the work of God. Evil workers speaks of the character of the actions. Our Lord taught that we will recognise the true and false by their fruits. It does not matter if the doctrine is plausible, if the teacher is not living according to the truth, we need to take care. The truth should always lead to a closer walk with Christ and the greater likeness to Him. The concision is a term that Paul uses to highlight the Jews and the specific danger of their teaching. They will promote a life which appeals to the flesh. As far as the outward appearance is concerned, it may appear good. The issue is that it denies the work of God by the Spirit. It tries to achieve what God desires by the efforts of man in the flesh. Paul gives a threefold answer to these attacks. We have been born into the family of God. We are controlled by submission to God in spirit not just an outward appearance. We have no confidence in ourselves, our only ground of confidence is Christ Jesus. Paul now quotes his own experience to show that he is not asking anything which is not true of himself. He had more reason than most to boast of what he had achieved. He quotes seven reasons why he could boast. The first four relate to his upbringing over which he had no control in himself.  He was circumcised on the appointed day. He is not someone who has to look back to a past from which he turned away. He was one of the faithful as an Israelite. He came from the tribe of Benjamin who remained faithful to the kings that God appointed. As a Hebrew, he did not compromise with the Gentiles in the way that the Grecian or Hellenistic Jews might have been thought to do. The last three relate to his personal choices that he made for his life before Christ saved him. He chose to be a Pharisee. He was more zealous than others in persecuting the church. No one could point a finger at his life.
They change took place when he met Christ. At that moment, he chose to put aside every one of these claims to identify with the crucified Saviour. He now looks back after nearly 30 years and he has no regrets. He has learned even more fully that all his boasts were of no value but the knowledge of Christ is greater than anything that this world can give. He has a single desire to enter into the fullness of everything that Christ is to the believer. He wants to live out the righteousness of God in his life by faith. He wants to live in the enjoyment of the person of Christ in every detail of his life. He wants the power of the resurrection of Christ to be manifest in him. He wants to learn the fullness of the sufferings of Christ. He wants to live as a man who is fully identified with Christ in His death and in His resurrection. He is not suggesting that he has no part in the coming of Christ or that he must earn that. What he does want is to enjoy everything that resurrection offers in his life here on earth in the body. He cannot achieve it but he will not be satisfied with less.
What do we count as gain and loss in our life?

Memory Verse 'That I may know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death', Phil. 3. 10
July 28.	Philippians 3. 11-21.
Christ the Prize.
Paul now tells us what his desire is in more detail. He wants to come into the good of the resurrection life of Christ. He makes clear that this is entering into the fullness of all that comes with faith in Christ. It is not something which he has already reached. He adds that he is not already perfect. This indicates what he means. He wants to lay hold on Christ by faith in such a way that he lives a perfect life. He is not suggesting that it is possible. He is indicating that we should never be content with anything less. Because of the work of the Spirit, we are no longer in bondage to sin. There will be a constant enmity between the flesh and the spirit but sin should never have the mastery.
Paul shows us how this is possible. The first essential is to put away everything of the past life. It does not matter what our background is, the things of our lives before conversion will hinder spiritual progress. This is why Paul writes as he does to the Galatians. They were being brought into bondage to the law. This could only bring discouragement and despair to the child of God. The second essential is the exact opposite. We set our sights on what lies before us. By faith, we lay claim to the promises of God as if they were already fulfilled. We face every trial of this life in the confidence that it cannot affect our eternal destiny. The only goal before us is to be worthy of our calling in Christ. Paul is not saying that we might lose our salvation. There will certainly be a loss of reward if we do not live in this way, but our eternal destiny is secure. We do however need to be careful to see that if there is no desire for this, it may be an indication of an empty profession.
Paul highlights this when he calls on those who are mature to follow this example. It is clear that he expects every believer to be living in this way at least in measure. Those who are older in the faith should be the most conscious of failure because their conscience has been tuned to the mind of God. The younger believers should show the same desire but they will not necessarily appreciate every pitfall on the journey. Paul has set an example that the saints can follow but others will set the same example. Clearly today, we do not have Paul or the other apostles as examples for us. The elders in particular, but older saints in general, should all set this example for younger believers.
Paul warns of the danger of those who would distract. He has warned the Philippians before and he has to repeat the warning with tears. There are men who profess the name of Christ but are enemies of the cross of Christ. They have never truly been saved. They are in bondage to sin and they want to bring believers back into the same bondage. Sadly, in the present day, there are also many true believers who have been deceived by this error. Those who promote it wilfully are on a path that leads to destruction. They have no interest in obeying God. They are only interested in any profits that they can make for themselves. This is why Paul warns that an elder will not be guilty of greed. Instead of the glory of God, they promote their own shame. Instead of looking to Christ, they have no thought for anything but earth. The true believer is a citizen of heaven. All our hopes are centred there because we know that the Lord Jesus Christ our Saviour is coming from there to transform us fully into his likeness. The desire of Paul will be fulfilled at that time by the power that will bring every knee to bow to Christ.
What aspirations do we have in life?

Memory Verse 'I press toward the mark for the prize of the high calling of God in Christ Jesus', Phil. 3. 14.
July 29.	Philippians 4. 1-9
Fellowship in Labours
Paul now brings a direct challenge based on what he has taught. He calls on the saints to stand fast in the Lord. As he does, he takes care to express his love for them. He is about to address an issue which could cause problems. If he writes in the wrong way, he may antagonise and therefore magnify the issue. He wants everyone to be aware that he is writing out of concern for the well-being of all the company.
He addresses Euodias and Syntyche by name and asks that they should be of the same mind. We are not told exactly what the difference is. The fact that we are not given details would suggest two things: it is not undermining any foundational truths and Paul is teaching a general principle. The first point reminds us that any difference between the saints has the potential to harm the testimony. We may consider that something is not significant and that is probably right in many cases. This does not mean that it will not cause a significant issue if we allow it to fester. We need to address it at once. The second point emphasises that this is true for any disagreements amongst the saints. If Paul had identified the issue, we might be tempted to say the situation we face is different. By keeping the issue obscure, the Spirit of God ensures that we recognise the need to deal with every situation of this nature. Paul is careful to ensure that all the believers are aware of the labours of these two sisters. He does not want them to be treated as outcasts. He clearly respects and loves them for what they have done in the past. He also quotes others who shared in the labours. We are not told if they are still alive. The reference to the book of life may suggest that they have already passed into the presence of the Lord.
Paul now calls on the believers to rejoice in the Lord at all times. He will address two specific issues in the next verses that may affect the joy of the saints. He wants them and us to be aware that we should not let them affect our joy. 
He urges the believers to be marked by moderation that is apparent to everybody. There will be many situations that could cause upset amongst us. We must be ready to yield to others in order to maintain the unity of the saints. Clearly, this does not apply when the truth of God is under attack. We must contend earnestly for this but where no truth is in view we should yield rather than divide. Practising this would have avoided most of the issues that have occurred through the history of Christian testimony.
He reminds us that we have the privilege of prayer to sustain us at all times. When we are tempted to become anxious, we can turn and cast all our anxiety on the Lord in prayer. We can also offer thanks for all His goodness. The result is that we will know the power of the peace of God to uphold us in every trial.
Finally, Paul deals with the way in which our minds can be protected from attack. Rather than thinking of the problems, we should fill our minds with those things which are seen in their fullness in Christ. The result will be that we will enjoy the presence of the God of peace.
What fills our thoughts?

Memory Verse 'Finally, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things', Phil. 4. 8
July 30.	Philippians 4. 10-23.
Christ the Power.
Paul now concludes the epistle with thanks for the gift that the believers had sent to him. He recognises that they have not been able to send before. He is well aware that they would have sent if they could. In view of how he writes to the Corinthians, it is probable that they had sacrificed so much for the believers in Jerusalem that they did not have more to send for Paul himself until this time. He rejoices because he sees the evidence of the love of Christ in them. When he writes to Timothy, he teaches that godliness with contentment is great gain. He shows exactly what this means as he acknowledges the gift of the Philippians. It does not matter whether he has been brought low or exalted. It does not matter if he has everything he could want or if he does not know where the next meal is coming from. He has learned the lesson of contentment in every state. It is against this background that he says, I can do all things through Christ which strengtheneth me. He has learned the same lesson as the Lord Himself proved in the wilderness, Man shall not live by bread alone. He could echo the words of the Lord in Samaria, My meat is to do the will of Him that sent me. 
He is careful to make sure that the Philippians understand he does appreciate what they have done. Paul can look back with joy to see how they were the only believers who helped him when he first left Macedonia. He may only have been in Thessalonica for a short time, but they still sent at least two gifts to him in those days. The gifts came when he needed them most but Paul's real joy is still what it means to the saints themselves. Here is a clear example of what the Lord is looking for when he says, By this shall all men know that ye are my disciples, if ye have love one to another, Jn. 13. 35. It is easy to say that we love but it is not as easy for someone else to see it unless our actions prove what we say. Both Paul and the Philippians prove their love by their actions as recorded in these verses.
Paul now lifts the action of the Philippians to a higher level still. He writes about their gift with the same words as he uses about the love of Christ in Ephesians chapter 5. This teaches us the importance of practical giving as well as other forms of service. It can be extended to any practical work that we may do for others. Our Lord is looking for evidence that we are prepared to sacrifice for the needs of others. He is not only taking note of when we preach or teach, whether publicly or privately. There will be many acts of kindness that will receive greater reward at the judgement seat than orations which may have appealed to the saints. There will be occasions when we are moved by oratory rather the Spirit of God. These will have no reward. Paul reminds the believers that their sacrifice will receive compensation from God. They may be in need because of the gift, but God will supply all that need out of His abundant riches and for His glory.
Paul closes the epistle with a greeting to every saint. He ends as he started by including all the saints on the same basis. He makes no distinction that would set one apart from any other. He also sends the greetings of all who are with him. He calls them brethren, showing the common family to which we all belong. He calls them saints, showing the common effect of the work of God in every life. He points out that most of those with him come from Caesar's household. They are probably soldiers who have been set to guard him but the Lord has saved them for His glory. Even in prison, the Lord uses Paul to save souls.
Do we prove the strength of Christ in our lives every day?

Memory Verse 'I can do all things through Christ which strengtheneth me' Phil. 4. 13
July 31.	Colossians 1. 1-11.
Paul's Prayer for the Saints.
Paul writes to the Colossians as an apostle of Jesus Christ by the will of God. He is going to address issues where false doctrine is undermining the truth of God. For this reason, he states his authority when he writes. He includes Timothy with him to show that this is not just the thoughts of one man. He addresses the believers as saints and faithful brethren. He indicates by this that every believer becomes a child of God by faith and they are a saint as a result of the work of Christ. This is important in the context because he will deal with the suggestion that there are degrees of holiness which give greater access to God. He wants the saints to realise from the first that every privilege comes to every believer on the basis of faith alone. It is certainly true that some will make more progress but this is not because they have greater privilege neither does it give them any greater privilege. He underlines this by using his usual greeting that unites the greetings of Jew and Gentile into a single greeting.
Paul tells of his thanks to God and his constant prayer for the believers in Colosse. He had never visited the city. He had probably not met most of the saints personally. This does not mean that he feels less responsible for them. It certainly does not mean that he loves them any less than those whom he has met. The character that appeals to him is faith in Christ which has given rise to love for His people. These two characteristics are brought together in our New Testament on many occasions. The teaching is that there cannot be one without the other. If I claim faith in Christ, it will be seen in love for His people. John records that our Lord taught this in the Upper Room after Judas had left, John 13. 35. He tells us that we cannot profess love for God unless we love His people. Faith realises that every one of us stands in the presence of God in the value of the work of Christ. As such, if we walk by faith we will not look down on other believers because we realise that none of us stands on our own merit. Faith is the foundation on which the whole of our life is built. When we first exercised faith, we came into the good of God's salvation. As we progress in the Christian life, our faith develops. If it does not, we cannot make progress. The result of progress is that we grow in our love for our Lord and for His people. We love them because they are the nearest we can come to show in our love for our Lord in a practical way. The Colossians loved all the saints. They did not make distinctions. As a result, they learned to enjoy the hope that is laid up for us in heaven. The truth of the gospel has led to faith, love and hope. Paul is happy to record that Epaphras was the servant whom the Lord used in this. He is also happy to take the word of Epaphras as confirmation of their state.
When Paul heard, he started to pray continually that the Colossians would know the will of God. This is not something that we only require when we are faced with difficult decisions. In many cases, the confusion when we face a difficult decision is because we have not walked according to the will of God in our daily life. Living in this way leads to a walk that is worthy of the Lord. This brings pleasure to God and good works which are seen by men. It also yield strength that is found in the power of God which enables the believers to endure any trials that may come their way. If they find themselves faced with the tests of life, they will continue joyfully in the assurance that they are walking in obedience to the mind of God.
Are our lives marked by faith and love?

Memory Verse 'Since we heard of your faith in Christ Jesus, and of the love which ye have to all the saints', Col. 1. 4
August 1.	Colossians 1. 12-29
Christ the Pre-eminent
Paul now gives thanks for all that the Father has done for us. He has fitted us for an inheritance with the saints in light. This is a complete contrast with the old position where the Lord had to warn Moses that no one could look at His glory and live. One glimpse was enough to condemn the sinner to death. The child of God today can anticipate eternity in His presence. The first step in this is that He delivered us from the power of darkness. We are now in the kingdom of the Son of His love. We have been given a position which links us to the One who is the Object of the heart of God. The basis of this is that we have redemption through His blood. In the context here, the redemption in view is far more than simply sins being forgiven. It is the deliverance from the power of sin so that we are now fitted for heaven itself.
Paul cannot speak of his Lord without going into a doxology to exalt His name. He wants us to understand the greatness of our Saviour. He starts with His person: He is the image of God. He is far greater than angels or any other creature. They were only messengers, He is God incarnate. He has been said over the whole of creation. The next verses explain this. There is no part of creation that does not have its centre in Him. We go back to the purpose of creation and it is in Him. The scope of this reaches from heaven to earth, visible or invisible. Every part was made by Him. This is not repetitive. The first expression speaks of the design, the second of the implementation of that design. These are followed by the assurance that it is all for Him. If everything has its origin in Him, then the purpose of God will only be fulfilled when everything acknowledges Him as its Centre. He precedes and He upholds every part of that creation.
Paul now brings us to our calling. The church is eternally linked to Christ. We were chosen in Him before the foundation of the world. Some could suggest that this leaves us outside of creation. He is still head of the body. Even with something that shares the character of eternity, He is pre-eminent. He is also pre-eminent in resurrection. It could be argued that the dead are not part of creation when they are raised back to life. If any tries to argue this, Christ is still pre-eminent. There is no sphere over which he does not have pre-eminence. All the fullness of God dwells in Him. Earth will be reconciled to  heaven in Him. This is why he came in a body of flesh and blood. We are a firstfruits of this, a new creation in Christ that anticipates the time when the whole creation will be renewed. We are fit to inherit with the saints in light because the value of the work of Christ means that we will stand in the sight of God holy and without any challenge that can be laid against us. We see our failures but God sees the perfection of Christ and His work. The only requirement is that we stand in faith. The idea here is not that we can lose our salvation. It is that any profession of faith will be confirmed by continuance in the faith. The work of Paul is to serve the church by fulfilling the revelation of God which had been hid before this time. John may write after Paul, but he only clarifies what had been revealed previously. What Paul writes is something that has not been made known in the past. The wonder of this truth is that Christ takes a place among the Gentiles on an equal footing with the Jews. The Lord clearly states that the Jews will receive what God has promised from the beginning of time. This energises Paul in his service for his Lord.
Is Christ Pre-eminent in our lives?

Memory Verse 'And he is the head of the body, the church:  who is the beginning, the firstborn from the dead; that in all things he might have the pre-eminence', Col. 1. 18
August 2.	Colossians 2. 1-9
Christ the Object of Faith.
Paul now assures the Colossians that he has great concern for them as well as every other company whom he has not met face-to-face. The fact that they are a result of another servant's labours does not alter his interest. They are the people of God so Paul is interested in their well-being. His primary concern is that their heart will be comforted. They face many trials and tests. There will be good reason to fear. They need all the encouragement that they can receive. He quotes three things which will encourage them and us. 
The first is that they are joined in love. As far as the Lord is concerned, we either belong to Him or we belong to the world. As soon as a person identifies with Christ, they are cutting themselves off from the world. Past friendships will be endangered. The assurance here is that we have a new family as the children of God. This must be seen in practice to avoid the danger that a new believer might be tempted back into the world.
The second encouragement comes from the wealth that we have as believers. If we grasp the fullness of all that has come in Christ, we will appreciate why Paul counted all that the world could offer as loss. If our faith is founded in the truth of God, it will give a secure basis on which to build our lives.
The third encouragement is a recognition of the mystery of God. This is centred in our relationship with God as our Father and with Christ as Head of the Body, the church. This is entirely new to the present day. There is nothing in the Old Testament to indicate this in a personal way such as we enjoy today. It is the fulfilment of Divine revelation. This is what the Lord has given Paul to reveal to His people. Paul is concerned that the believers may be drawn away by the enormity of this privilege. There were those who taught that we need to have angels acting as mediators between us and God. This was true even for a man like Moses when the law was given. It appears plausible but it denies the work of Christ. Paul can readily see that the Colossians are walking in the good of all that Christ is. He wants them to continue to enjoy this. It will only be enjoyed on the same basis as we began our Christian life. We must walk by faith. Everything that we do must be centred in Christ Jesus the Lord and the truth concerning Him as revealed in the scriptures. Rather than doubt because of the enormity of the privilege, Paul encourages the believers to rejoice and to give thanks for all that God has given in Christ. 
All the fullness of the Godhead is in Him and this was seen in His life amongst men. We do not need to go back to the rituals of the past because we have the reality in Christ. Men in the flesh will not accept this. They realise it is beyond their capability to reach this state so they assume that no one can enjoy it. In Galatians, the main opposition come from men who try to bring the believer back into bondage to the law. Here, the error comes from men who apply their own intellect and reason alongside the revelation of God. The end result is the same. The flesh refuses to accept its limitation. It will not yield to the Spirit as we walk by faith. It will try many different ways but ultimately they all could be summed up in the desire to promote self and to deny God. The only way to please God is a walk by faith in fellowship with Christ, depending on Him for every detail of life.
Are we careful to continue in the path on which we have begun?

Memory Verse 'As ye have therefore received Christ Jesus the Lord, so walk ye in him', Col. 2. 6
August 3.	Colossians 2. 10-23
Complete in Him
Paul now teaches us the fullness of all that we have in Christ. If He has ascended bodily and all the fullness of God is in Him, Paul now tells us that we are complete in Him. He is the head of every principality and power. There is no power in the whole creation, visible or invisible, which is not subject to Him. We are linked to Him by the work of God. We now have a position that sets us above every part of God's creation. If we say that we are not worthy, Paul shows us that it is a work of God alone. We do not need to be circumcised because God has circumcised us inwardly. Many times, He spoke of the nation of Israel as 'uncircumcised in heart'. They could do nothing about it because of the flesh. He has done in us what He asked from the nation. In our baptism, we declared that we were buried with Him. The work of God through faith has raised us with Him in the same way as it raised Him from the dead. We are identified with Christ fully in every aspect of His death and of His resurrection. It is beyond human reason. It is beyond earlier revelation. This is unique to the present age. The Old Testament prophets hinted at some parts of this in passages such as Joel chapter 2. Even the fulfilment of those prophecies does not rise to the heights that are in view here. We have been given a new life together with Christ. Every failure has been blotted out. Everything that could be set to our charge has been removed and nailed to His cross. Every power of darkness has been openly shamed in the triumph of Christ. This is the ground on which we stand. There is no possibility of any challenge. We have a position that places us above the whole of creation. We rest in a work that has answered every charge. We share in a triumph that has defied every power.
Paul now challenges the Colossians to live in the good of this. There is no place for any restriction in respect of meat, drink or days. He singles out the sabbath day for mention as it is listed in the Ten Commandments. While, in many countries, the believer has the privilege of setting aside the first day of the week, this is not a legal requirement. These aspects of the law all anticipated the fulfilment of the purpose of God in Christ. They were a picture to teach the people lessons about the holiness of God. It has now been answered in Christ. If we go back to these things, Paul tells us clearly that we are being robbed of our privilege in Christ. More than this, we are promoting the flesh and denying our Head. He is the One who will provide the means for growth. We have died with Him to everything that belonged to the old order. If we go back to them, we are setting ourselves up against Him rather than building ourselves up in Him.
In this context, the expressions 'touch not; taste not; handle not' are the commandments that men set up. It is interesting to see a direct parallel with Genesis chapter 3. Men are still using the same means to try to obtain acceptance with God. They have refused to learn the lesson of the fall. The behaviour is a demonstration of man's wisdom. It is worshipping the will of man rather than God. It is false humility that will not bring any honour but rather it will satisfy the flesh. Paul is very clear when he writes to the Romans that the flesh is in enmity against God. If we please the flesh, we are fighting against God. This is the danger of the error that Paul is countering in this letter.
Are we living in the good of the triumph of Christ?

Memory Verse 'Buried with him in baptism, wherein also ye are risen with him through the faith of the operation of God, who hath raised him from the dead', Col. 2. 12
August 4.	Colossians 3. 1-11.
Risen with Christ.
Paul now brings us to review our true position. We have been raised with Christ so we should seek the things that belong to Him. Our place is with him at the right hand of God. This should be clear in the way that we live. This will start in the mind. Our minds must be occupied with the things above and not with the things of earth. This does not just apply to the pleasures which distract the world. It applies to the philosophies of men. It applies to the religious rituals of men. There are many things which have a show of good but come under the condemnation of the earlier verses. They belong to the earth not to heaven. The reality of our position is that we are dead as far as this world is concerned. Our life is hidden in God with Christ. We have no place in this world until Christ appears. At that time we shall be manifested in all the glory of His resurrection.
Paul lists five characteristics of the flesh which should not mark the believer. Most of us would have no problem with the first four. These are things which we would immediately classify under the heading, immorality. Paul made clear when he wrote to the Corinthians that such sins are inconsistent with our profession because they link Christ directly with impurity. The last sin to be listed is one with which Paul had great difficulty. It is perhaps the hardest of the Ten Commandments for most of us to keep. We are surrounded by advertisements that rely on this for their success. Paul tells us by the Spirit of God that this is idolatry. We must face the challenge of these words. Any time that I am tempted to look for something which I do not have, I am moving towards idolatry. The reason is that I am settling possessions ahead of the Lord in my thoughts. Any of these sins will bring the wrath of God on the children of disobedience. This is God's verdict on the character of the world. The word for children here implies a character, not an occasional failure. Paul also reminds us that we had the same character until the Lord delivered us.
Paul now lists another six sins which we may consider less important. On this occasion, he starts with the one that we might consider least important. The reason for this is that anger is the root of the later sins. If we are in the good of the life of God, we will recognise the danger and avoid the path the may lead to more serious sin. We have finished with all that the old man represents. This is the choice that we made when we placed faith in Christ. It is the choice that we witnessed at our baptism. If we do not live according to this principle, we are making our profession a lie. In contrast, we have put on the new man. This bears the image of Christ so our life should be a reflection of the character of Christ. Natural distinctions and characteristics have been set aside. The only allegiance that should govern our conduct is Christ. The world owes us nothing. Everything that we have comes from Christ. He must be seen to be central in every aspect of our conduct. Greek and Jew speak of national distinctions. Circumcision and uncircumcision speak of religious differences. Barbarian and Scythian speak of intellectual distinctions. Bond and free speak of social distinctions. It does not matter what sphere we consider as far as men are concerned, every distinction has been abolished in Christ. We are now linked to a Man in heaven. We are all accepted on the same basis. We all share the same life and hope. In a practical way, we must show this in the way that we treat our fellow believers.
Are we living in the good of resurrection life?

Memory Verse 'If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God', Col. 3. 1
August 5.	Colossians 3. 12-4. 1
Loving Submission
Paul now deals with the character of submission that should mark every believer. He starts by reminding us of our position. God has chosen us as His heirs. He has separated us from the world for Himself. He has set His love on us. In view of this, Paul lists seven virtues that should characterise us. We should be marked by mercy in view of the mercy of God. We should be kind because God is kind to us. We should be humble because we owe everything to Him. We should be meek or gentle because this is how He has treated us. We should be long-suffering because He was patient with us. We should bear with others in the way that he has borne with us. We should forgive those who have a quarrel with us in the same way that Christ forgave us. Beyond all these, everything that we do should come out of a heart of love that reflects the love of God for us. Our conduct should be governed by the peace of God which has come to us in Christ and united us with every other believer. We should be thankful in everything, with the word of Christ controlling all that we do. This is the foundation on which we must build. Even when we have reason to teach or admonish, it should be in a spirit of praise and thanksgiving. When Paul writes to the Ephesians, he uses similar language but on that occasion he says that we are to be filled with the Spirit. It is clear from the two passages that being filled with the Spirit and having the word of Christ filling us are almost synonymous. The word of God and the Spirit of God will always have the same effect. The two work together. The Spirit of God is the Author of the Word. He brings the written word to us in such a way that our lives are changed. He will never go against what is revealed in the Word.
Paul brings a final exhortation. Everything that we say or do must be in the name of the Lord Jesus. Our whole life is under His authority. This will never be inconsistent with His Word or the leading of the Spirit. The word of God is clear: the word of God, the Spirit of God and devotion to Christ will always lead in the same direction. The result is that there will be thanks to God the Father as a result of our obedience to Christ.
Paul now highlights three specific areas where this devotion will be manifest. If we are acting in the name of the Lord Jesus, we will fulfil the appropriate injunctions. Wives must submit to their own husbands because this is Divine order. If they do not submit to their husband, they are not submitting to the Lord. Equally, husbands should love their wives and not show bitterness to them. If they fail in this, they are denying the love of Christ. The same principles apply to children with their fathers. A child must obey his parents in every detail because this is what pleases the Lord. Equally however, fathers should avoid acting in a way that provokes their children and discourages them because this denies the love of God in which we all rest.
Paul finally deals with the work environment. Servants or employees should recognise that their masters are acting on the behalf of Christ. They must obey in exactly the way that they would obey Christ out of fear for God and faith that is ready to wait for Christ to reward. Equally, masters must treat their workers in a way that reflects the certainty that they will answer to Christ. In every detail, obedience is a living testimony to the word of God in our lives.
What is the main motivation in our lives?

Memory Verse 'And let the peace of God rule in your hearts, to the which also ye are called in one body; and be ye thankful', Col. 3. 15
August 6.	Colossians 4. 2-18
Closing Exhortations
Paul now comes to his closing exhortations. He starts by encouraging the Colossians to continue in prayer. It is easy for us to become discouraged when we do not see an answer to our prayers. We need to continue. We also need to watch because the answer may not be what we expect. It is easy for us to miss answers because we are looking for something different. We should also  be thankful for all that the Lord does. He may have lessons for us to learn. He may have lessons for others to learn. As we pray, we need to be ready to adjust our thoughts. We can be certain that the Lord will always answer in a way that will glorify His name. Paul asks specifically for prayer that he will be able to speak what the Lord has given him in the way in which he ought to speak. There are things which we can be certain are according to the mind of the Lord. There are other things which we can be equally certain are not according to His mind. He always wants us to bear witness for His name but it may not be in exactly the way that we think. This is what Paul is asking here.
He encourages the believers to be wise in how they act with those who are not part of the company. His language would include unbelievers or believers who may not have joined themselves with the local church. Either class could be stumbled by our conduct. We may lose the ear of those who are not saved so that they will not heed the gospel. We may also cause believers to go astray from the truth of God. Both situations should be avoided if at all possible. We specifically need to speak in a way that is marked by grace and purity. We need wisdom to give a right answer in every situation. One person may need rebuke for their sin. Some may be won by kindness. What is right for one is not always right for the other.
Paul is sending Tychicus to give an update on his circumstances. He has every confidence that the report will be accurate and will be a comfort to the saints. Onesimus will travel  with him. He is known to the Colossians. We learn from Philemon that he was a slave who had run away from his master. None of this is mentioned. Paul writes of him as a faithful and beloved brother. He explains the circumstances to Philemon because there was sin to be put right. There is no reason for the rest of the company to be aware of this. This is an example for all of us in how to handle the state of someone who is newly saved. Three others join with Paul to send greetings. We know little about Aristarchus except that he was not afraid to risk his life when serving alongside Paul. Mark had failed but clearly Paul is now happy to commend him. We do not read of Jesus called Justus in any other place. It appears that these are the only three who have remained with Paul. Epaphras sends his greetings as do Luke and Demas. They greetings are extended to the brethren in Laodicea as well as Nymphas and those who meet in his house. Paul also encourages Archippus to be careful that he fulfils the work that the Lord has given him to do. It may be that Paul has not met the company as a whole. It appears that they meet in the house of Philemon who is known to Paul. Archippus appears to be his son. Paul knows his circumstances. He may be imprisoned but he is still interested in how much progress the saints are making. He is not so occupied with his own circumstances that he forgets the needs of others. He asks them to remember his bonds. This is the only reference to his own circumstances.
Are we careful to watch and pray?

Memory Verse 'Continue in prayer, and watch in the same with thanksgiving', Col. 4. 2
August 7.	1 Thessalonians 1. 1-4
Introduction
Paul, Silas and Timothy join to write this epistle. It may well be that this is the first of the New Testament epistles that was written historically. The background is clear from Acts chapter 17. Paul spent a short time in the city of Thessalonica before he was forced to leave by the enmity of the Jews. Timothy remained there for a time and then joined Paul while he was at Corinth. It appears that this letter was probably written at that time.
Paul writes to them as the church of the Thessalonians in God the Father and the Lord Jesus Christ. The idea of the word, church, is a company that has been called away from others. As we go through the New Testament, the people in the world are divided into three groups. Every person is either a Jew, a Gentile or a member of the church of God. Before a person is saved, he is either a Jew or a Gentile and there is no middle ground. The Jews would not eat with the Gentiles. Once a person is saved, he is separated from either Jew or Gentile. He belongs to Christ. He needs to associate with other believers in a separate company, the church in the locality where he is. The wonder of what it means to be a child of God is emphasised here. As far as men are concerned, the believer may be an outcast. The reality is that he has been brought into fellowship with God. He is united to every other believer because he is the child of God. He can claim that God is his Father. He is also linked with the Son of God, the Lord Jesus Christ. This fellowship unites him with all who own Jesus Christ as Lord. This is what Paul emphasises in this title. His greeting shows again the unity of Jew and Gentile in Christ.
Paul tells them of his thanks and prayer to God for them. He remembers the way in which they responded to the gospel. He writes about a work of faith. This is not an abstract faith but are life changing faith that is seen in their life. It leads to a labour of love. The word here emphasises the energy which these believers expended in demonstrating their love. It is easy for us to say that we love someone. It may be that we take an interest in them. We may enquire about their circumstances. We may help them in some ways when it suits us. The Thessalonians went far beyond this. They spent themselves in the interests of their fellow believers. A major reason for this was that they had grasped the hope of every believer. They were waiting for the Lord to come and to take them to their home in heaven. This motivated their life. It was not an emotional response that faded away. Paul tells us that he remembered their patience of hope. They would not doubt when the tests came. We learn about some of the issues that they faced in the later chapters of this book. They had to suffer persecution from the people around them. They had doubts because some of them had died and they were not sure what would happen to them. This did not turn them away from their hope. Everything about their life was an evidence that they were true in their faith.  They refused to doubt the promise of God. This is a challenge to our hearts. We have a full revelation. We do not need to be in any doubt about what is happening. If believers could act in this way with so little revelation from God, how much more faithful should we be with all that the Lord has given to us. We should live as those who are beloved of God and because of this are a manifestation of that love to others.
What evidence do we show of faith, love and hope?

Memory Verse 'Remembering without ceasing your work of faith, and labour of love, and patience of hope in our Lord Jesus Christ, in the sight of God and our Father', 1 Thes. 1. 3
August 8.	1 Thessalonians 1. 5-10
The Testimony of the Thessalonians
Paul now reminds the Thessalonians of what made the difference. When he came to preach, it was not simply words. As we listen to different preachers, we may hear different forms of the message. We may listen to a cultured message. We may listen to an orator. We may listen to an impassioned appeal. None of these are of any value on their own. The gospel is the word of God and it must come with the power of God behind it. This will only happen when the Holy Spirit is controlling the preacher. It also requires that the preacher shows that the truth is real to him and his life shows that the truth of God has made an impact on him. This was the testimony of the Thessalonians to Paul when he came. 
The result is that they followed Paul and, through him, the Lord. This is important. The full impact of the truth of God is often lost because the hearer follows the man instead of the Lord. The result is a profession which does not have a secure foundation. The reality of the Thessalonians is seen in that they followed with a joy that came from God despite troubles that came from men. Our Lord warns about those who hear and make a profession based on the emotion. They may appear to grow for a time but they fail when persecution arises. The conversion of the Thessalonians was so real that they became an example to the believers in the whole of Macedonia and Achaia. More than this, they were so zealous that the word went out beyond these regions. Paul does not need to speak about them because he hears of their testimony wherever he goes. We need to see this in the context of when Paul wrote. It is not a testimony that gradually spread. All of this has happened in the course of a few weeks and certainly not more than a few months. The reality of Paul means that those who hear him are real in their conduct. They knew what happened at Philippi and they saw that Paul would not change. This encouraged them to be as zealous when they believed.
There are three things that everyone saw in these believers. Firstly, they had turned to God from idols. This was no gradual change. It was not a process of revelation. It was a direct response to the word of God. We are living in days when we expect to see a gradual change as someone becomes more aware of what is expected. It may be that this is all that we see in most cases. The reason is probably because the Lord gives us what we expect. We ought to be looking for a work of God whenever the word of God is preached but this will only happen if we expect a change in our lives whenever we read the Word for ourselves.
Secondly, they began to serve the living and true God. The impact was not only negative. There was a positive change in their lives. They realised the greatness of what God had done for them and they wanted to reflect it in what they did for Him. They had served dead idols but now they served a living God so their lives were transformed. They had served false gods so they could put on an appearance without any reality. They now served the true God so all that they did had to come from their hearts. It must be a true expression of what they were. The world will be quick to detect if we are simply putting on a show. This may be a reason for a lack of power when we preach.
Finally, they lived in the anticipation that the Son of God was coming from heaven. This means that the world offered them nothing and they proved it by the way that they lived.
Are our lives a testimony to the faith that sees beyond the present?

Memory Verse 'For they themselves shew of us what manner of entering in we had unto you, and how ye turned to God from idols to serve the living and true God', 1 Thes. 1. 9
August 9.	1 Thessalonians 2. 1-12
The Character of Paul's Service
Paul calls on the the Thessalonians to acknowledge that he did not preach in vain. He is not looking at the testimony of others alone. He knows that they are well aware of the power of the Lord that was present when Paul preached. He reminds them that he had been badly treated at Philippi but it did not make him change his message or his approach. He was prepared to face whatever opposition came in order to fulfil the work that the Lord had given him to do. He was certainly not going to deceive the people or appeal to natural lusts as he preached. If he had adopted any of these ways, he might have avoided the strife that he faced in Thessalonica. He would not have been arrested in Philippi if he had accepted the testimony of a demon-possessed girl. The opposition in Thessalonica appears to have come from the Jews. He told the Galatians that he could avoid contention with them if he were to allow them to insist on keeping circumcision and the law. He would not do this because it would undermine the truth of the gospel. He preached and he lived as someone who answered to God. He knew that he would be judged according to his heart as well as the outward appearance. He could flatter men so that they would listen, but this would not be consistent with a declaration of the righteous judgement of God for sin. He was very careful to fulfil his calling in the right spirit as well as in the right words. This is important for us to remember whenever we undertake any service for our Lord. We do not have to upset people deliberately but we must never compromise what we say. This is true in our conversation with individuals as well as public preaching. We can sometimes be guilty of  raising preaching to a level that is not warranted in Scripture. It will often be the private conversation that will lay a foundation for reaching the lost.
Paul now reminds the Thessalonians of how he treated them. He treated them with the same gentleness that a mother would use with her newborn child. This is exactly what they were. They had just come into the good of God's salvation. They were newly born into the family of God. Paul realised that there were many dangers of which they would be ignorant. He was responsible before the Lord to support them. This is an essential part of the work of reaching the lost. We cannot expect the new convert to appreciate how harmful so many things are in the world. Paul's desire for them meant that he would lay down his own life for them if this were necessary. He did not ask anything from them. He worked to support himself and his colleagues as well as preaching at every opportunity. He lived in a way that demonstrated practical holiness and justice. He showed the new believers what it means to be a child of God. Holiness emphasises the inward root of his life. It was based on the fact that he was set apart for God so his first ambition was to please God. Justice is the outward display of the character of God in the life. Everything that he did can be set against the word of God and it will come up to the mark. Blameless speaks of the way he lived before men. He did not give any reason for anyone to point a finger at him. He gave them instruction in the way that a father would instruct his children. The sole purpose of this was so that they would live in a way that was worthy of God. He was not trying to gain a following for himself. He was not trying to set up a new sect.  He wanted them to see that all they had received came from God. He has called them and us to share in His kingdom and glory. If this is true, we ought to show it in our conduct in this present life.
Are we marked by a concern for the saints that overrides personal comforts?

Memory Verse 'But as we were allowed of God to be put in trust with the gospel, even so we speak; not as pleasing men, but God, which trieth our hearts', 1 Thes. 2. 4
August 10.	1 Thessalonians 2. 13-20
The Opposition to the Gospel
Paul now speaks of his thanksgiving that the Thessalonians received the word of God as it was. They did not dismiss it as the word of men but accepted its authority for their lives. We should always expect the word of God to have an impact on our lives. This is true for us individually when we come to read the word of God or to hear those who teach it. If we do not expect this for ourselves, we cannot expect it for others. It is intended to change us into the image of Christ.
The Thessalonians found themselves faced with the same problems as the Jewish believers. They had to suffer at the hands of their own people in the same way as the Jews persecuted believers in Judaea. Paul highlights the character of the persecution. It began with the Lord Jesus. The believers are only being asked to follow where the Lord Himself has been. He goes back even further and highlights that the prophets faced the same opposition. Those who were privileged to receive the word of God have steadfastly refused to accept it. They may boast of their privilege but it counts for nothing. We need to be careful that this is not true for us today. It is easy to think that privilege and favour are the same. This is never the case. The history of the witness to Christ shows how often those who are privileged do not live in the good of what they know. Equally, some who have little favour as far as men's ideas are concerned find themselves living in the enjoyment of what they do know. We must all set our hearts to walk in obedience to the word of God and to prove the joy of fellowship with our Lord.
Sadly, the Jews proved the condemnation of the Lord. They had no desire to please God for themselves or to see others blessed by Him. When they stood before Pontius Pilate, they dismissed his plea to deliver the Lord saying, 'His blood be on us and on our children'. As the gospel spread across the Roman Empire, the people proved that they stood with their rulers in this. They brought the judgement of God upon themselves and they appeared to wish that all men would come under the same condemnation.
In contrast, Paul had a love for these believers as brethren in Christ. He had been forced to leave them after a short time. He did all that he could to see them as soon as he was able. He was well aware of the many dangers that they would face. Satan opposed him in this so that Paul was prevented from returning to Thessalonica on at least two occasions.
Paul was not content with a profession of faith. It would be easy for him to say that he had done what he could. He realised the need for the believers to be established in their faith. He was looking forward to a day when the Lord would come and they would meet in His presence. Paul's desire was that when that day came, he would have the joy of seeing them receive a reward. It is interesting that he uses the language he will use later for the rewards that Christ gives at the judgement seat. The import of his words is that he was more interested in seeing the believers with Christ than in any personal reward for his service. This is the spirit of the true servant of Christ. No doubt, there will be greater reward for it.
Is the Word of God working effectually in us?

Memory Verse 'For this cause also thank we God without ceasing, because, when ye received the word of God which ye heard of us, ye received it not as the word of men, but as it is in truth, the word of God, which effectually worketh also in you that believe', 1 Thes. 2. 13
August 11.	1 Thessalonians 3. 1-5
The Visit of Timothy
Paul now tells the Thessalonians how he sent Timothy because of his concern for them. As much as he would have liked to have come himself, he knew this was not safe. He chose to stay at Athens on his own while Timothy came back to see their progress in the Lord. Paul had every confidence in him. He gives three commendations. Timothy was a brother: this is essential because he could not serve the Lord unless he was born again. He was a minister of God: this emphasises that he was a man who could be entrusted with the truth of God. The Lord had called him to serve alongside Paul. In this respect, any commendation that Paul gives is irrelevant. If Timothy has been called by God, it would not be the place of any man to challenge this. Finally, he was a fellow labourer. When Paul says this, what he means is that Timothy was ready to share in every aspect of the work of the Lord. He was not discouraged by hardship. He was not discouraged by the hours of labour that were required. His life was dedicated to furthering the gospel of Christ. It is important to note that Paul sees establishing the believers in their faith as a part of this work. We often see a tendency today to preach a message and hear professions of faith. This is viewed as the end of the work for an evangelist. What Paul writes here emphasises that the true evangelist will see those who make profession established in their faith.
The work of Timothy was twofold. He had to both establish the believers and encourage them. The first of these required that the truth of God is taught so that the believers have a solid foundation for their faith. It is certain that there will be many attacks. One of these that Paul mentions in the later verses is when another believer dies. They needed to know what happens in these circumstances. It is not enough to lay hold on Christ by faith and dismiss genuine questions that may arise. Sometimes today, a young believer may face difficulties and not know where to turn because he has not been taught. This is an opening for the devil to undermine the work of God. The responsibility lies with the believers who fail to teach and establish these saints. Often however, it is dismissed as an evidence that the faith was not real. The second aspect of Timothy's work follows from this. There will be attacks that are designed to undermine the faith. It may be that the truth has been taught but this does not mean that a person is not discouraged. It is easy to think that the Lord is in control so everything will run smoothly. The devil will encourage these thoughts because he knows that when the difficulties come, faith will be challenged. Paul has sent Timothy to warn the Thessalonians of this so that they are not moved by these attacks. He had already warned them that this would happen, but he realises they still need to be encouraged.
This is a challenge for each of our hearts. We must not become so centred on preaching to see souls saved that we forget the needs of the believers. We certainly must not think that if we tell believers once, they do not need to be encouraged again. We also need to avoid the implication that they are at fault if we need to give repeated warnings. Peter wrote his epistles against this background. He knew that it was always wise to remind even those who are pure in their minds about the dangers of the Christian pathway. The devil will be quick to take advantage of any failure on our part.
What concern do we show for other believers?

Memory Verse 'For this cause, when I could no longer forbear, I sent to know your faith, lest by some means the tempter have tempted you, and our labour be in vain', 1 Thes. 3. 5
August 12.	1 Thessalonians 3. 6-13
The News from Timothy
Paul now tells of Timothy's return. He has come from Thessalonica with the news that their faith and their love has stood the test. He also reports that they want to see Paul because they remember all that he has done for them. This is the news that Paul wanted. It is easy for us to think that it is the Lord's work so He can be trusted. It is clear from the way that Paul writes that he still had a concern for the saints whom he has met. He is responsible for the work that the Lord has given him to do. He takes care to ensure that he does everything that he can in this respect. This should mark all of us in any service that we undertake.
The news of their stand is a comfort to Paul. This is the purpose for his life. If they fail, it may suggest that he has failed to lay a secure foundation. It may also suggest that he should not have left the city as quickly as he did. Whatever the reason may be, Paul is glad to give thanks to God for the joy that these believers bring to him. He knows that there is more work to do. He is not content to leave them even with the news that Timothy has brought. Once again, it would be easy to become complacent. The news has increased the prayer of Paul that he might have opportunity to return. He still wants to ensure that they are well grounded in the faith. There is a very real sense in which Paul would only be content when the Lord comes and all the dangers of the pathway have passed. He knew for himself that the enemy is always active. He was well aware of the temptations that could trap any who are unwary.
Paul is equally aware of the danger of moving outside the will of God. He prays that God will direct his way to them. He speaks of God as our Father and our Lord Jesus Christ. This reminds us of the Deity of Christ. Both Father and Lord are encompassed in the title, God. Father reminds us of the care of God for His people. Paul recognises that the Father is fully aware of the needs of the saints. Lord reminds us of One who is in control of every detail. While we may have a concern and we may recognise the need, we must also understand that God is fully able to meet that without our help. We must never become guilty of telling Him what we should do. He wants us to bring our concerns and then to leave Him to deal with the issues.
Paul adds a further request that the believers will increase and abound in their love. He is not doubting the testimony of Timothy. He is emphasising that however great our love, we can always go much further. It does not belittle our love. It magnifies the love of God that we should show in our conduct. This love is seen towards each other first of all and then to all men. The order is important. The Lord must be first in every detail. Our thoughts of Him are reflected in how we treat His people. This love will then overflow to others. The result will be that our hearts are established in holiness. Once again we see virtues that we do not always connect. We have seen that our faith will lead to love. The lesson here is that true holiness follows from the love that has grown because of faith. The greatest reason for this is that we anticipate the coming of our Lord Jesus. This is not an abstract truth. It is the foundation of godly living. While many may teach holiness, if they lose sight of this there is a danger that will be reduced to a legal observance.
Are we marked by growth in our love for one another?

Memory Verse 'To the end he may stablish your hearts unblameable in holiness before God, even our Father, at the coming of our Lord Jesus Christ with all his saints', 1 Thes. 3. 13
August 13.	1 Thessalonians 4. 1-12
Exhortation to Holiness and Love
Paul now pleads with the believers as brothers in Christ to walk in a way that pleases God. He taught them what is expected when he was with them but now he wants them to show their spiritual progress.
He reminds them of commandments which he gave when he was with them. Specifically, he tells them that the will of God is that they should be set apart for Him. This is important for us to grasp. We often hear the question, How can we know the will of God? They are a number of verses which tell us what the will of God is. These relate to our life in the world. If we are not prepared to obey the Lord in these details, we cannot expect Him to guide us in others. If we acknowledge Him as Lord, we must accept His command without question. Sadly, we often forget what his will is in these details but expect guidance in what we see as more important decisions. The reality is that these matters are generally far more important in the eyes of God than those things which seem important to us. Paul adds that sanctification will involve avoiding fornication. This is a general word that covers every form of sexual immorality. It is inconsistent with sanctification. Paul adds that there is no honour in those who engage in these practices. The word of God is clear that the only right relationship of this nature is when a man and woman unite in marriage. Any thing else will bring dishonour to the name of God as well as to those who engage in the practices. It is common among men in the world. It is evidence that they are yielding to the desires of the flesh. It is also defrauding  others. This would be true in acts of adultery because the spouse has been defrauded. It is also true in every act of fornication because those engaged are given their body to something dishonourable. Paul warns that it could bring a judgement from the Lord. He will uphold the honour of His people. His final word reminds us that this is a sin against God. He has given us His Holy Spirit. If we engage in these activities, we are denying the indwelling Holy Spirit of God. It is not simply disobeying a commandment that we have received. It is directly associating God with blatant sin.
Paul now encourages the believers to brotherly love. He is well aware that they have been taught by God to love each other. He is equally certain that they do this not only amongst themselves but throughout the whole country. He encourages them to continue on this path. He does however add certain specific instructions in this respect. He tells them that they must be careful not to interfere with other people. It is possible that we may think that we know what somebody should do and we may tell them what we think. On occasions this could be good advice but it is also possible that we may be interfering. We need to be careful not to cross the line. The same would be true in respect of helping others. It does not matter what the motive may be. If we cause upset by interfering in things that relate to other people, we are not showing true love. Paul warns Timothy that younger widows may be tempted to go from house to house and gossip. He advises that they should marry again and look after a family home to avoid this. The second letter to the Thessalonians shows that there were those who will go from house to house in an unruly way. They did not heed the warning here so Paul has to rebuke them sharply and tell the saints to withdraw from them. This shows ways in which we may do what appears right but in the wrong way and bring dishonour to the name of God.
Are we marked by true love for the saints?

Memory Verse 'But as touching brotherly love ye need not that I write unto you.  for ye yourselves are taught of God to love one another', 1 Thes. 4. 10
August 14.	1 Thessalonians 4. 13-18
The Rapture
Paul now comes to deal with the question that appears to concern the Thessalonians. They want to know what will happen to those who are asleep. It may be that they heard Paul preach of the coming of the Lord and thought that He would come before any died. If they saw some of their fellow believers dying, they might question what is happening. Paul starts by showing them that there is no reason to sorrow in the way that those who have no hope would sorrow. Every believer will have their part when the Lord returns. Paul uses the name, Jesus, to emphasise the humanity of Christ. The basis of the gospel that we preach is that He died and rose again. Because we are linked with Him, every believer will share in resurrection and in His coming.
Paul now explains how this will happen. He claims the authority of the word of the Lord for this. It is not something that he has devised in his own mind. It is not something that he could find from the Old Testament prophecies. We have come to new ground as far as the revelation of God is concerned. The Old Testament believers had a hope of resurrection at the last day. There was nothing clear to indicate a place in the kingdom. Daniel ends his prophecy with an allusion to this, but it is open to question. Paul now tells us very clearly that those who are alive when the Lord comes will not have any priority over those who are asleep. He does not say that the dead will precede those who are alive. The language shows us clearly that living and dead are united at the coming of the Lord. It also shows us that there will be some who remain alive until that time. Paul's use of the word, sleep, emphasises that death is only temporary. The body will be raised again.
The Lord Himself will come. He does not leave this for another. When the Lord spoke of His return to the earth, He said that the angels would gather the elect, Matt. 24. 31. Where His church is concerned, our Lord takes a personal interest in what is happening. He does not delegate to any creature however great. This is consistent with the calling of the church. We are united with Christ in a unique way. He sent angels to the Old Testament saints. He will send angels when He comes back to the earth. Ezekiel suggests that He may rule through David as His Prince. The fact that this is personal is an indication that a different time is in view. On this occasion He will shout, the word will go with the highest authority in creation as well as the trump of God. At that moment, the dead will be raised back to life and then caught up together with the living saints to meet the Lord in the air. Living and dead will be united with the Lord. We will then be for ever with Him. This again suggests another difference. The order of the words implies that we will be taken to the place where the Lord is. This is a fulfilment of the promise in John chapter 14. There is a place prepared for every believer of this present age in the Father's house. When the Lord spoke of the kingdom, He spoke of people coming from across the world to sit with Abraham, Isaac and Jacob on earth, Matt. 8. 12. This was the hope of those men. They have the promise of an inheritance on the earth. This will only be realised in the kingdom. Our hope is far greater. We have an inheritance in heaven to share with every believer of this age. It is little wonder that Paul can say, Comfort one another with these words.
Are we rejoicing in the certainty of the Coming of the Lord?

Memory Verse 'For this we say unto you by the word of the Lord, that we which are alive and remain unto the coming of the Lord shall not prevent them which are asleep', 1 Thes. 4. 15
August 15.	1 Thessalonians 5. 1-11.
The Day of the Lord.
Paul tells the Thessalonians that he has no need to write about times. They know that the day of the Lord will come as a thief in the night. This is all that they or we need to know. It is clear from other scriptures that there are other events that will precede the return of the Lord to the earth. These are not relevant for us today because we have the hope that our Lord will take us to heaven before these events. The Lord was very clear when He told His disciples about His return to the earth that they should take note of the events around them. Unless there are two times in view, the Scripture is inconsistent.
The character of the day of the Lord is that men will think they have peace and safety. This is consistent with the covenant of which Isaiah and Daniel write, Isa. 28. 15; Dan. 9. 27. As the events lead up to that day, we hear of men trying to make covenants and agreements. It should come as no surprise to us. One of these will herald the day of the Lord. We will be taken before this is seen in its fullness but men will see the dawn of hope as far as they are concerned. Sadly, their illusion will quickly be shattered as the peace and safety that they anticipate becomes sudden destruction. The record in Revelation suggests that initially this will be at the hand of God, Rev. 6. As the events unfold, the man of sin will show his true character. Any who oppose him will feel the force of his wrath. Between the wrath of God and the man of sin energised by Satan, there will be no escape for those who dwell on the earth. The Lord himself set that the days must be shortened or no flesh would survive.
Against this background, the believer is living in the light of God. With His help, we can see these events in their true light. We should be anticipating the coming of the Lord in a way that affects our behaviour. If we anticipate being translated into the presence of God at any time, we ought to live in a way that is consistent with that. We certainly should not be taken in by the deception of the devil and men. As we see the events unfold, we should be looking expectantly for the fulfilment of our hope.
Paul quotes two items of armour that are particularly important in this respect. The first is the breastplate of faith and love. Once again the two are seen together. It is only when we have a faith that generates love in our hearts that we will be secure. It is not enough simply to believe the facts without allowing them to affect our life. The truth must change us so that we enter into the fullness of all that it means. The second item of armour is a helmet. This is the hope of salvation. While the world looks around in confusion, we know what the Lord is doing. We can rest in the assurance that His purpose will be fulfilled. We may read of men's hearts failing them for fear but we have no reason for such fear because we have the revelation of all that God is doing. He has not left these things on record to educate our minds. He has revealed them so that we have a solid foundation for our faith even in the most difficult circumstances. This is why the devil is happy to create so much confusion. He will undermine the faith of saints and potentially send us in the wrong direction.
We have the assurance that God will deliver us from wrath. He has appointed us to salvation through our Lord Jesus Christ. This does not depend on our state. It is ours because He died for us.
Are we watching as well as waiting for the Coming of the Lord?

Memory Verse 'Who died for us, that, whether we wake or sleep, we should live together with him', 1 Thes. 5. 10
August 16.	1 Thessalonians 5. 12-28
Closing Exhortations
Paul now gives closing exhortations to the saints. He starts by reminding them of the need to esteem the elders who labour among them. The way in which he writes indicates that these men will be recognised by the work that they are doing. There may be men, and even women, who have been given a position by men as elders but they do not fulfil the criteria set out in Scripture. They will answer to the Lord for this. We are responsible to note those who fulfil the work of an elder. They will be marked by working in a way that expends their energy. This is not a question of managing the affairs of the company. It is watching for the well-being of the saints. The elder will be alert to the dangers. He will notice when someone does not have the same desire as before. He will warn before problems arise so that they can be avoided. The exhortation to peace reminds us that strife and division are the biggest causes of problems. The elder should be watching for any issues of this nature. Paul gives three particular exhortations in this respect that we can all follow. They are to warn those who are out of step. They are to comfort those who are discouraged. They are to give help to those who are weak. All of this must be done with patience. No one should be allowed to think that they are a burden to others. Paul adds a warning about those who pay back others who wrong them. This must be avoided in every situation. In contrast, we should be marked by seeking the good of every man.
Paul calls for a continuation of joy, prayer and thanksgiving. These should be present in every situation. It is easy to have joy when things go well. It is easy to pray when we are in difficulty. It is easy to give thanks when God does what we expect. It is clear that Paul is telling us that we should do this at all times because it is the will of God. This could mean that it is what God expects from us because we are His. It could also mean that we give thanks because we recognise the will of God even when things are not what we expect.
The next exhortations relate to our conduct in respect of teaching. We must not quench the Spirit of God. This may happen when someone does not listen to His guidance. It may also happen if an artificial restriction is placed on someone for no good reason. There is a direct link with the next exhortation. We must listen to the truth of God without refusing it. We must test all that we hear against the word of God and hold fast to what is right. In contrast, we must avoid any form of evil.
Paul now brings a closing prayer for the believers. This follows from what he has just said. Paul is looking for every aspect of the believer's life to be under the control of the peace of God. He starts with the spirit, reminding us the communion with God is the foundation of this. Next is the soul because this is where wrong actions will begin. Finally, he speaks of the body. If the spirit and soul are right, the outward actions will follow. The key to the right behaviour is the recognition that our Lord is coming. He will finish everything that he has begun. We can go forward in absolute confidence.
Paul finally asks the prayer for himself and his companions. He has highlighted concerns that affect the Thessalonians. He wants them to realise the part they have in his service. He encourages them to show their love for each other. He urges the epistle to be read to all so that there is no division amongst the saints.
Are we marked by a love that seeks the benefit of fellow believers?

Memory Verse 'Now we exhort you, brethren, warn them that are unruly, comfort the feebleminded, support the weak, be patient toward all men', 1Thes. 5. 14
August 17.	2 Thessalonians 1. 1-5
Introduction
Paul starts this epistle in exactly the same way as the previous one. He names the same two companions and he gives the company the same title. He uses the same salutation.
As he commences, he tells how he is constrained to give thanks to God for them. He speaks of this as an obligation. The character of the Thessalonians demands thanks as Paul sees all that they are doing. This is a challenge to us. It is always a good exercise to find reasons for giving thanks when we think about other believers. There will be reasons on almost every occasion. It may be that sometimes this will take effort and thought. The situation here is the exact opposite. Their character and conduct is such that the reasons for thanks are clear. The first is that their faith is growing. This is good reason for thanks. Faith must be at the foundation of our lives. If our faith is not growing, we are not making any progress. This is not enough as Paul describes the Thessalonians. The growth is abundant. It is something that is impossible to miss. This is so much better than simple growth. While any growth is commendable, it is sometimes difficult to find.
The second reason for thanks is that their love for each other is also abounding. Again, it is something that demands a superlative expression. The way in which Paul writes suggests that every one of the saints is showing love for everyone else. We all find it easy to show our love for some people. There are always people who have a character which makes them easy to love. Most would have to confess that it is hard to love everybody. We cannot say who was in the company at this time. We have to assume that there was a cross-section of all types of people. The secret to emulating this example is that our faith is growing. If we have grasped all that the Lord has done for us, we will find it easier. It is one thing to believe that God loves us. It is another to hold it with faith that changes how we see others. Because the Thessalonians recognised what the love of God had done for them, they were quick to love others.
Paul tells how he reports their progress to other churches. They show patience and faith in all that they suffer. No doubt, the reason for this is that they recognise how much their Lord suffered for them. This is an evidence of their faith. When Paul wrote the first epistle, he was concerned because he had to leave so quickly. He wondered if their faith might falter. What he learns is that their faith is increasing rapidly. It is good for us to remember that the Lord is in control. If Paul had remained in the city, he might have attracted opposition. The believers might have relied on him instead of the Lord. The result would have been that they did not grow as quickly as they had. This would give two more reasons why their love would abound. Firstly, it is evident that the only support comes from themselves. They cannot rely on the world because sets out to destroy them. Secondly, because they are exercising faith, they are coming into the good of all the love of God. This will be seen in the way in which they treat their fellow believers. We may often think that it is good if we do not suffer persecution. In reality, it might focus our hearts and minds on the important issues about testimony. Division often arises when we have time to think about matters that are not of great consequence. 
What cause for thanksgiving is there in our lives?

Memory Verse 'We are bound to thank God always for you, brethren, as it is meet, because that your faith groweth exceedingly, and the charity of every one of you all toward each other aboundeth', 2 Thes. 1. 3
August 18.	2 Thessalonians 1. 5-12
Opening Encouragement
Paul now tells the Thessalonians the background to their trials. It is a clear evidence of the ways of God. They are suffering now while man rules, because they belong to the kingdom of God. It is interesting that even at this time Paul does not mention the church as a body of all believers in the present age. This mystery does not appear to have been revealed when he writes his early letters. It is only explained in the prison epistles. Paul reassures the saints that the roles will be reversed when the Lord comes. Those who today persecute the saints of God will suffer the wrath of God when we enter into our rest. The judgement that awaits them is far more severe than anything that they could ever inflict on the believer. If we could capture a vision of this, it would motivate us in preaching. We need to recognise that many of those around us could easily be amongst the company who face the flaming fire as the Lord takes vengeance. It does not matter how severe the persecution may be, we should have pity and seek the salvation of such.
Paul names two characteristics of those who will suffer the judgement. They do not know God and they do not obey the gospel of our Lord Jesus Christ. The two go hand-in-hand. If someone knows God, they will obey the gospel. There are those who claim to know God. Some claim to be ministers of God but their actions belie their profession. It may be that some have not heard the gospel. They will be judged according to their knowledge of God. The judgement is everlasting. There is no question of paying a debt and escaping at some future time. The Scripture does not indicate anything less than everlasting judgement for those who refuse God's salvation. Those who are alive when our Lord returns to the earth will suffer at that time. The Lord Himself described this in Matthew chapter 25. Some will be killed with the sword that goes out of His mouth. Those who are left alive after that will stand at His throne of judgement and receive their final condemnation.
In contrast, Paul describes the glory of the coming. There is a glory in His power which men cannot defy. He will also be glorified in His saints and admired in all who believe. The two descriptions applied to the same people. The glory of God will be seen in His dealings with men. No one will be able to argue about His justice because the multitude of saints will be a testimony to His love and mercy. The judgement will fall because men refused God and showed their hatred by persecuting His people.
Paul's prayer for these believers is that they would be worthy of the calling of God. It does not mean that they could be lost. It simply means that by the power of God and the faith of his people the name of the Lord would be glorified in them. Paul has pointed us forward to the ultimate manifestation of the glory when our Lord returns in judgement. His desire now is that we will live in a way that is consistent with that today. We have the power available to us. We need to lay hold by faith on all that God offers in Christ. He will then fulfil His work in us. As soon as we try to accomplish anything in our own strength, it is doomed to failure. If we leave ourselves in his hands, there is nothing that cannot be accomplished. The grace of God is seen in that he will display the good pleasure of His goodness in us before He ever displays the glory of His power in judgement. This is always His last resort.
Do we realise the severity of eternal damnation?

Memory Verse 'Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power', 2 Thes. 1. 9
August 19.	2 Thessalonians 2. 1-12
The Day of the Lord.
Paul now comes to his main concern in writing. It is notable that he made no mention of the hope of the believers earlier. It is now evident that their expectation has been undermined by false teachers. He reiterates the certainty of the coming of the Lord and the fact that we shall be gathered to Him. He refers to questions that are being raised that were troubling them. Some are suggesting that the day of Christ, or the day of the Lord, had come and they have not been taken. The main difference between these two names is that the day of the Lord emphasises events on earth, the day of Christ emphasises our position with Christ in heaven. This explains why he specified our gathering to Him. He is laying the foundation for the fact that we must be taken before this time comes. It may be that the believers were thinking that the persecution was an indication of the time of wrath that the Old Testament calls the day of the Lord. Paul is going to correct this.
There are two events that will precede the day in question. The first is a falling away which will be followed by the revelation of the man of sin, the son of perdition. The world will be in such a state of rebellion against God that it will be ready for the devil to set up a man in the place of God. Paul uses the same name of him as our Lord used for Judas Iscariot. This shows the true character of the man. He sets himself up as the true God in the Temple of God. As we read the details given in Revelation chapter 13, we find that he expects all the world to worship him. This is the way that men are moving. They are trying to deny God and yet they want an object of worship.
Paul reminds the Thessalonians that he had told them about this while he was with them. He considered that this was important enough to be given as a foundation for the saints. It is not an optional extra that is of no consequence. Sadly, because there has been so much confusion over the centuries, these truths are often ignored as unimportant. It is clear that Paul expected the believers to know what was holding back this man. Ultimately, it is the hand of God which delays his manifestation. God has a purpose which he is working out and until that work is complete, the man of sin cannot be revealed. The final act in man's day is to allow the devil to reveal this man. Such is the thinking of Paul that he cannot even write of this day without showing us that the Lord will consume him and destroy him with His glory when He comes. John tells us that there is a period of forty-two months when he will appear to have control. It is only the presence of two witnesses in the Temple that will prevent him from overthrowing the whole city of Jerusalem. He will display the full power of Satan with signs and lying wonders to such an extent that those who have refused the truth of God will believe his lie. God will cause these men to believe the lie so that their condemnation is secured because they refused the truth of God. It is important to note however that their ultimate condemnation is that they had pleasure in unrighteousness. The only hope for man is in the gospel of Christ. Sin has boundless to such an extent that there is no one who can deliver themselves. The gospel gives a choice between the righteousness of God or the unrighteousness of man in the flesh. Those who refuse to believe are saying that they would rather live in sin and suffer its consequences than to turn to righteousness and enjoy the salvation of God. This is the character of man in the sight of God whatever the appearance they may put on before men.
Are we looking out for evidence of the mystery of iniquity?

Memory Verse 'For the mystery of iniquity doth already work: only he who now letteth will let, until he be taken out of the way', 2 Thes. 2. 7
August 20.	2 Thessalonians 2. 13-17
The Believers' Deliverance
Paul now contrasts the Thessalonians with men in the day of the Lord. He tells again how he is bound to give thanks for them. He describes them as brethren beloved of the Lord. He is emphasising the family relationship as children of God. We are all in the family of God. We are all loved by the Lord. This is something in which we can rejoice. When Paul gave thanks before, it was because of the character of the Thessalonians. Now he gives thanks for what God has done for them and for us.
The first statement shows us how God has prepared to save us. Paul has spoken of the severity of judgement that is coming on the world. The earlier verses of this chapter have told the final manifestation of man's rebellion against God. The picture throughout the earlier verses of the epistle is one of doom and gloom. Now he reassures the believers with the fact that they have no part in the judgement that is coming. In the context, the idea of salvation here is possibly primarily deliverance from the judgement that is coming on the world. This of necessity includes the eternal damnation to which he has referred. The basis of this is a work of the Spirit of God to set us apart for God. Even before we were saved, God was working in our lives to lay a foundation for our faith. Paul tells of how this was true in his experience in Galatians chapter 1. It is easy to think of wasted years yet the Lord has a purpose in every step of our pathway. The work of God meant that when the truth of God came to our hearts, we were ready to believe. This does not mean that every person will have the same experience. We all have a different background. Some may hear many times before they believe. Some may believe the first time that they hear anything of the word of God. Sadly, many may not believe even though the Spirit of God is clearly at work in their lives. We should all give thanks for the day when we heard God call in the Gospel. The result is that we have no part in the glory of our Lord Jesus Christ. What a glorious contrast between the condemnation of the unbeliever and the inheritance of saints. For one, there is only eternal damnation. For the other, there is eternal glory.
In view of this, Paul calls on the believers to stand fast and hold the truths which they have been taught. There will be many attacks. There will be persecution for the sake of Christ. It does not matter how costly the call may be, we must stand fast. We may have good reason to turn back as far as men are concerned, but the reality is that the path of obedience is far better than the path of disobedience. There will be deceptions so we must test everything against the word of God. Without this, we have no secure foundation.
Paul offers prayer for strength and comfort for the saints. He pleads the love of God as well as the consolation and hope that He gives in His grace as the basis of this. It is only God who can give true comfort. Only He can establish His people. Anything that comes from man alone is sure to fail. We have the assurance of a love that has destroyed every enemy that could withstand us. We have a hope laid up for us in heaven which comes by the grace of God. We can face every test in the assurance that our life is secure. It began with Christ and what was accomplished by His death. It will end with Christ coming to take us into our eternal inheritance. Every step between must be trodden in dependence on Him alone.
Are we rejoicing in the salvation that is ours in Christ?

Memory Verse 'But we are bound to give thanks alway to God for you, brethren beloved of the Lord, because God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth', 2 Thes. 2. 13
August 21.	2 Thessalonians 3. 1-5
Prayer Requested
Paul now makes a final request for the saints to pray for him. His first desire is that the word of God may go out freely as Paul preaches. This is always of primary importance as far as Paul is concerned. As we come to his later epistles as far as time of writing is concerned, he sees how the Lord can use the imprisonment of Paul to glorify His name. Paul rejoices if the word of God goes out even when he is bound. He adds the desire that glory will follow. He does not want a liberty for the Word to go without power. As the Word goes out, Paul's desire is that it may accomplish the same work as it did in Thessalonica. It is not that the Word itself needs anything added to it. It is that what is said may be seen for what it really is, the word of the living God.
Paul asks for prayer that he and his companions may be delivered from evil men. He names two specific forms of evil. Unreasonable suggests those who are out of place. This may imply those who take the law into their own hands. Wicked suggests those who set out to injure others. This was the character of the men who forced Paul to leave Thessalonica so the believers would be well aware of the danger that such people pose to the testimony. He adds that the reason is, all men do not have faith. While there are those who listen and heed the word of God and others who respect the preacher, some will not allow the word of God to be preached without interference.
Even as Paul asks for this, he reassures the believers that his trust is in the Lord. This is a reminder of the balance between our responsibility and Divine protection. We ought to pray  for our fellow believers but we recognise that the Lord is sovereign and will not fail. Once again, Paul thinks them rather than himself. As he thinks of the faithfulness of the Lord, he adds that He will establish them and keep them. The testimony of the Lord is opposed on every hand but it cannot be destroyed. He will ensure that His people stand on a secure foundation. He will protect them from every form of evil that will try to undermine their faith. Paul reminds the Thessalonians of their responsibility in this respect. He speaks of his confidence that they do and will do all that he has said. It is clear from the two letters that he gave a lot of instruction while he was with them. They have taken this to heart and have been careful to walk in a way that is consistent with what he has taught. Paul has now written to them with more instructions. He is equally certain that they will fulfil these.
His final request brings everything together. He is looking for the Lord to guide them into the love of God in their hearts. This is not simply our knowledge or understanding of the love of God. It is making the love of God the motive of everything that they do. This is linked with the patient waiting for Christ. The idea is a heart that is filled with joy as it endures whatever difficulties life may throw at it. It sees beyond the present circumstances. It endures hardship in the assurance that the promise of God must be fulfilled. As we put the two ideas together, we have a love that has suffered more than we will ever suffer and the hope that exceeds anything that we could ever anticipate for ourselves. If these thoughts fill our hearts and minds, we will see the circumstances of this life in their true light. We will not be discouraged because the worst of life will seem like light affliction when set against all that Christ suffered and what it has brought to us.
What is the character of our prayers?

Memory Verse 'Finally, brethren, pray for us, that the word of the Lord may have free course, and be glorified, even as it is with you', 2 Thes. 3. 1
August 22.	2 Thessalonians 3. 6-18
The Judgement of the Disorderly
Paul now deals with the other issue that is affecting the Thessalonians. There are some who are not behaving in the way that would be expected of believers. The idea of disorderly is someone who is out of step. It would be used of a soldier on a march. This implies the idea that we are engaged in warfare. If a believer is behaving in a way that is not appropriate, he will bring shame on the company in the same way as a soldier who is out of step. It does not mean that everyone as to behave in exactly the same manner. The truth of God shows us the standard of behaviour which is expected of every believer. If we do not maintain this, we are denying the truth that we may teach. Paul reminds the believers of his own example. There was a man who could have been supported by others because of his service but he chose to support himself. The words that he uses show that his work required energy that sapped his strength and brought pain. There was nothing easy about what Paul did, but he was determined that no one would have to pay to support him. His reason for this was to set an example to the believers. He told them clearly what was expected. He sets out the commandment again: if someone will not work, he should not eat. The believers do not have to support those who choose not to work for themselves. There are situations where someone may not be able to work. It may be that some cannot find work in any form. It may be that others are physically or mentally unable to work. These people are not in view as Paul writes here. It does include those who choose not to work at all. It does include those who make excuses for not working but show that there is work they could do. If any believers fall into either of these categories, Paul by the Spirit of God commands us to draw back from them. In the context here, the main thought would be that we do not support them financially and we do not show the same hospitality to them as to others.
Paul gives these people a commandment that they work to earn their own food. They must not rely on others to support them.
Paul gives a general encouragement to the saints to do good. He calls them brethren to remind them that this is an evidence that they are in the family of God. We should do this for the saints of God first, but it should be done for all. Fellow believers are members of the same family so they will always be the first priority. In the same way as men in the world will support their own family first, we should do this with our brothers in Christ. It is not a limit. If we are able to extend this help to others, then we should do so. This would be a way in which we can show the love of God to those around us. There are many examples in history of believers who have done this, even with those who persecute them. Some have been martyred for their efforts, but this did not discourage them or others. We ought to follow this example.
If any refuse to obey what Paul has written, he encourages the believers to take note of the man and to withdraw from his company. The idea is that he might be ashamed of his conduct. He should not be treated as an enemy but he should be encouraged to live in the right way as a brother in Christ.
Paul concludes with a prayer for peace from the Lord of peace. He asks that the saints may know His presence at all times. He adds his own written greeting to confirm what he says.
Are we making wise use of our time?

Memory Verse 'And if any man obey not our word by this epistle, note that man, and have no company with him, that he may be ashamed', 2 Thes. 3. 14
August 23.	1 Timothy 1. 1-7.
Introduction
Paul writes to Timothy as an apostle of Jesus Christ. As we go through this epistle and the next, it is clear that this is to add weight to Timothy's testimony in Ephesus. Paul gives the full authority for his calling. It came from God our Saviour and Lord Jesus Christ our hope. It was a commandment that Paul was given to fulfil the work. The idea of commandment in this context is interesting. It is set against men who are promoting the commandments of the law in a wrong way. Paul is effectively saying to them, Here is a commandment for you to consider. The idea of hope shows clearly that everything we have or hope to have comes in our Lord Jesus Christ. This is a second line of attack against the false teaching that is exposed later. Paul is highlighting the error of the false teachers.
He addresses Timothy as his own son in the faith. The word suggests that Paul preached when Timothy was saved. He adds mercy to the usual salutation. This may emphasise the need that each of us has for mercy. We are all prone to fail. If our Lord dealt with us in the way that we deserve, He would quickly set us aside. In His mercy, He restores us after our failure and gives us fresh opportunities to serve.
Paul now gives the background to the letter. He had asked Timothy to stay at Ephesus while he went into Macedonia. Clearly, he is not in prison at this time. It is the only direct indication that we have to show that he was released. It is sad to see that his prophecy when he spoke to the elders before he went to Jerusalem has been fulfilled. He warned of men rising up among them who would try to gain disciples for themselves. It appears from the record in Acts that Paul was imprisoned for about four years, two in Caesarea and two in Rome. Despite the warning, error has crept in. In addition, they appear to pay too much attention to matters of no consequence. The fables are probably Jewish traditions which carried weight with the Jews in those days but have no authority. The endless genealogies indicates that there were men who set more importance on their natural family than on spiritual birth. Either of these would undermine the faith of believers. There is a danger in the present that we can fall into the same trap. Secular history and natural family must not be allowed to carry weight in spiritual matters. The truth of God must be taught from the word of God in a way that builds up the people of God in their faith. The idea of godly  edifying is building a house of God. This is what we are as the people of God and the way we live together should manifest this character.
Paul now teaches what the commandment of God is for us today. He is not concerned with ritual observance of commandments. He is concerned with the character that comes from within us. The first requirement is love out of a pure heart. It is not simply love. We often hear a claim that something is done out of love but it does not stand the test of God's word. This must be rejected because pure heart will always obey the word of God. The next requirement is of a good conscience. This indicates that we are acting in a way that is controlled by the word of God. The conscience must be governed by the word of God to be good. Men in the world my act according to their conscience and they often go against what God reveals. This is because sin reigns in the heart. The final requirement is a faith that is real, not just a show. The Lord knows our heart. He wants reality.
Are we careful to consider all the implications of what we teach?

Memory Verse 'Now the end of the commandment is charity out of a pure heart, and of a good conscience, and of faith unfeigned', 1 Tim. 1. 5
August 24.	1 Timothy 1. 8-20
The Law and the Gospel
Paul now reminds us of the true purpose of the Law. It is a revelation of the demands of God for man. It has a purpose in exposing the sin of man. It can never allow us to be accepted by God in our own strength. When he speaks of a righteous man, Paul is thinking of those who have been made right in the sight of God through Christ. He is not suggesting that there may be any who can achieve righteousness in their own strength. He lists fourteen sins but then adds that there are others which go against the truth of God. The first two are general words that would encompass all men. Unholy speaks of any action which is not consistent with the character of God. In general, holiness is the character of a life that is devoted to God. Anything that arises from another source is unholy. Profane refers to the character of men in the world. This would be when I do something for the same reason as a man of the world would do. Both relate to the source of action rather than the actual act itself. It is interesting that manslaughter is listed alongside murder. The law allowed mercy for those who were guilty of manslaughter because it recognised the weakness of the flesh. There is still guilt associated with it which the law highlights. Every form of physical immorality is condemned. The law allowed a lesser sentence for certain sins but they are still sin in the sight of God and must be punished. Kidnapping is listed then lies in general with lies under oath be in separated out as more serious. The final phrase encompasses any other sin which stands against the character of God. Everything must be seen in the light of the glory of God as revealed in the gospel. Any action which come short of this is sin. This is the significance of the verse, 'All have sinned and come short of the glory of God', Rom.                                                                                                         3. 23.
Paul gives thanks that the Lord has saved him from condemnation and given him the service of preaching the gospel. He confesses to sins which clearly expose him according to the law. His only claim is the mercy of God because he acted ignorantly. We might think that Paul knew the law and was guilty. The Lord looks on his heart and saw that he only understood the way men thought not the way that God looked. The result is that he learned the truth of the saving power of Christ in his own personal experience. He was an example of the mercy of God so that every one of us can be certain that we may enjoy everlasting life on the same basis. The law of God, as in many countries throughout the world, holds even if someone acts in ignorance. The glory of God is manifest in that He has provided a means by which He can be merciful without compromising His standard.
Paul now passes on to Timothy the responsibility to set an example for others. He has to show the right character as well as teach the truth of God. This will happen if he lives by faith, not his own efforts, in obedience to the word of God as he knows it. Sadly there are those who have gone away from this path and have made shipwreck of their faith. It may be that they have been deceived by the false teaching that has been exposed here. There is little doubt that if we try to keep the law rather than walk by faith, we will soon be discouraged by our failure. Paul quotes Hymenaeus and Alexander as examples of such men. He says that he has delivered them to Satan so that they learn not to blaspheme. The idea here may simply be that they are promoting their own glory and denying the glory of God. The life of faith will always be concerned with bringing glory to God alone.
Are we judging ourselves by man’s standards or God’s?

Memory Verse 'This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners; of whom I am chief', 1 Tim. 1. 15
August 25.	1 Timothy 2. 1-15
Assembly Prayer
Paul now deals with the question of prayer. The previous chapter has indicated that Paul left Timothy to deal with issues among the saints in Ephesus. The context suggests then that this is collective prayer in view. The fact that Paul deals with this first indicates that the times when we pray together are of vital importance to the company.
Paul highlights four characteristics of prayer. Supplications has the idea of bringing a need to the attention of another. It implies that we are earnest in our requests. Prayer is a general word. It suggests the breadth of our prayers which should be almost unlimited. The only limit is that they must be true to the word of God. Intercessions has the idea of coming between two parties. This suggests a sympathy with those for whom we are praying. It is not enough to bring a request, we must try to understand the state of those for whom we pray. Giving thanks anticipates a favourable response.  This does not mean that we will get the response that we desire or anticipate. It does mean that we recognise that the answer we receive will be the best that God can give for the circumstances in question.
Paul highlights how we should pray in respect of those in authority. Our desire should be to live a life that is not disturbed by the circumstances around but is marked by godliness and honesty. This is the first mention of godliness in the epistle. The word itself or words that are based on this word occur ten times in this epistle. The key to understanding the epistle is at the end of chapter 3. In the person of our Lord Jesus Christ, we have the perfect example of what God expects from His people. This is how we should live individually and collectively. Honesty has the idea of a correct behaviour. This is what God expects from us at all times. Paul uses the title God our Saviour to emphasise that He has delivered us from the sin that corrupts man in the world. His desire is that all men will come into the good of this salvation. It will lead to a life that is a manifestation of the truth of God.
The beginning of this is a recognition of God. Paul reminds us that there is one God. He is set apart from every other creature. There is none who can be compared with Him. The gap is so great that we need a mediator to bring us together. God has provided this in Christ Jesus. He has paid a price that makes it possible for all men to be saved. In view of this the men should lead the prayers of the people in a spirit of holiness with no anger or doubt. The women are expected to show the same character as the men. There should be no need for outward adornment because their character will be manifest in the good works. They are not expected to take public part in teaching and they certainly should not take a lead over the men. The background to this is explained from creation. God created Adam at first and then Eve as a help for him. This gives the Divine order that is reflected when a man takes the lead and the women take a place of subjection. Paul also highlights that Satan deceived the woman, not Adam. If she had taken her rightful place at that time, she would not have acted without the man. Adam sinned openly so he is held responsible ultimately. The woman is given the privilege of bearing children. As she brings up the children in the fear of the Lord, she can train them in a right way before the Lord. Her example and training will be the biggest influence in most cases. The character should display faith, love and holiness.
Are we careful to maintain Divine order in all our dealings?

Memory Verse 'For there is one God, and one mediator between God and men, the man Christ Jesus', 1 Tim. 2. 5
August 26.	1 Timothy 3. 1-13.
Elders and Deacons.
Paul now deals with those who take a lead amongst the saints in the local church. He starts with the bishops or elders. These are the men who are responsible for guiding the saints. It is clear from the New Testament that there will normally be more than one in any company. In Acts chapter 20, Paul called for the elders from Ephesus not just one. When he writes to the Philippians, he specifically addresses the elders and deacons as part of the company. The most important qualification for this work is the character of the man. There must be no charge that can be brought against him. He must be dedicated to his wife. He must be marked by care in how he conducts himself, self-control and orderly behaviour. He will be ready to open his home and his heart to others and will be marked out as someone who can be relied on for good advice. These are all positive characteristics that should mark any who take a lead among the people of God. If they are lacking, it will undermine the work that the man has been called to do.
The next verse deals with characteristics of men in the flesh that should not mark him. He will not be given to drink, hitting out at others, setting his heart on money, contention or a desire for possessions. The only positive characteristic in this is patience. The idea of this word is that of appropriate behaviour. It suggests that he will face every situation with a measured response that is appropriate to the circumstance. If there is a need to discipline or to argue a point, he will do it in in a way that does not go beyond what is necessary.
The next verses deal with the family life. The principle is set out that the elder will have proved himself in the home. If he cannot exercise control in his own house, it must be seen as evidence that he is not fit to guide the house of God. This emphasises the family aspect of believers. It also emphasises the importance of the family in the mind of God.
The final characteristics highlight the dangers of attack from the devil. If the devil can attack an elder of the company, he will undermine the testimony of the whole. The elder must set a standard which goes beyond that of others although it is true that there is nothing that the Lord asks of an elder that He does not expect from any believer. The fact that he is not a novice reminds us of the need for the character of the man to be proved. Someone may start well but falter as they progress in their Christian experience. If they have been given responsibility for the company, this will harm the testimony. They must also have a positive testimony as good men, not simply men who are not bad.
Paul now deals with the servants of the local church. These are men who may serve in any capacity. The word is used for those who teach, 1 Cor. 3. 5. The verb form is used for those who served tables in Acts chapter 6. The idea appears to be that any who perform a service for the company as a whole would be included in this category. The character is very similar to the elder, but not as exhaustive. It is interesting that their speech is highlighted. They must not be guilty of saying one thing and doing something different. They must also hold the truth of God with a pure conscience. As with the elder, they must be proved before they can take a formal position. There is the promise of great reward. These are only detailed for the deacon but it is evident they must be true of the elder as well.
Are we careful to remember that bad character will undermine good teaching?

Memory Verse 'A bishop then must be blameless, the husband of one wife, vigilant, sober, of good behaviour, given to hospitality, apt to teach', 1 Tim. 3. 2
August 27.	1 Timothy 3. 14-16
The Keynote
Paul now gives his reasons for writing to Timothy. He hopes to be able to come shortly in person but he is writing in case he is delayed. There is a behaviour that is consistent with the house of God. It does not matter what is taught if the behaviour is not right. This is the place where the name of God has been set in the world. Everything that takes place within the company must reflect the character of God. Divine order must be maintained. This is the significance of the expression 'house of God'. It is also a place where people have been called out of the world to enjoy fellowship with the living God. This is the idea of the word, church. It will bear testimony to the truth of God. The pillar reminds us that it has been set up so that the world can see what God expects. This is the idea that Paul has in mind when he writes to the Corinthians about those who come in and acknowledge that God is among them. The ground suggests the idea of the foundation. The only way in which we will withstand the attacks of the enemy is if we are founded on the truth of God.
It is in this context that Paul introduces the mystery of godliness. The significance is that this is the perfect representation of what God desires. We have not been left to question. We are not left to make our own decisions. The only character that God will ever take pleasure in is that which was seen in Christ. It is only as we reflect His character that we will fulfil the witness to which He has called us. The Scripture is clear that the primary purpose of the truth of God is to mould us into the image of Christ. We have the glorious hope that when our Lord comes we will be transformed into His image in perfection. We also know that this is impossible apart from the work of Christ when He comes. This must never be allowed to detract us from fulfilling what God expects from us.
The mystery is explained in three couplets. Each pair has a reference to the physical and to the spiritual. God was visible in a body of flesh for every man to see in the person of Christ. He was vindicated in spirit. This could refer to the testimony of God as the Holy Spirit descended on Him. It could refer to the character of life that demonstrated the control of the Holy Spirit as prophesied in Isaiah chapter 61. It could refer to the resurrection that is the final declaration of His person and the pleasure of God in Him. All of these would be perfectly true and there is no reason to dismiss any.
The second couplet relates to the declaration of His person. Angels watched over Him in every detail of His life. They saw the evidence of One who was able to overcome Satan. In the garden, they ministered to Him as they saw the extent of His agony. The gospel is the declaration of this same truth for all men to believe. There is the assurance that we can enjoy the defeat of sin and Satan in our own lives through Him.
The third couplet shows the response of earth and heaven. As men believe, they own that God is true and that their confidence is in Him. The ascension is the ultimate declaration of heaven that God is well pleased in what Christ has done. He passed through every sphere of angelic dominion. The hosts of darkness could never defy Him because their power was destroyed at the cross. The angelic hosts in heaven delighted to see the triumph of God in Christ.
Are we following the steps of Christ?

Memory Verse 'And without controversy great is the mystery of godliness.  God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory', 1 Tim. 3. 16
August 28.	1 Timothy 4. 1-16
Truth and Law
Paul now highlights ways in which godliness will be seen in practice. He starts by warning of the danger that some will give up their faith because of error. The source of error is from demon activity. The devil will promote lies that undermine the faith in place of the truth of God. He will clothe the lies in a way that appears plausible however there will be hypocrisy and blatant rebellion against the truth of God. Those who depart will take the character of the devil. They will speak lies and they will ignore their conscience. This is the opposite of what Timothy had been left at Ephesus to encourage. There are two specific areas where they will attack. The first is that they will teach against marriage. It is likely that this will take the form of plausible arguments. They may argue devotion to the Lord. Paul has given reasons in 1 Corinthians chapter 7 why marriage could be a hindrance but this is entirely different to condemning marriage altogether. The second area is in the question of eating meat. Again, they forbid this. There may be reasons to abstain from meat because of conscience or to fast for a period of time. Either of these are specific and temporary. In general, we have the assurance that God has given meat to be eaten with thanks by any who know the truth. The only requirement that Scripture sets down is that we give thanks. The Old Testament set out more rigid requirements but these were specific to that situation although there are pictures for us of how we should conduct ourselves.
It is the duty of a good servant of Jesus Christ to remind the saints of these truths. As we look back over the centuries of testimony, we can see the wisdom of this. There have been many instances of immorality that has arisen as a result of forbidding marriage. Equally, there have been believers who have been stumbled over the question of meat so that they have not made the progress that they should. In general, the teacher must ensure that any of the common stories that circulate among men are refused. The word of God gives us all that we need for godliness. This must be our occupation constantly. It is the only certain guide that we have for this life. Beyond this, the pursuit of godliness is the most profitable exercise in which a believer can engage. It has benefits in this life and throughout eternity.
Paul warns that this exercise will lead to hard work and reproach but our confidence is in the living God. He is the One who holds the life of men in his hands. The believer has the assurance that he is moving all things for our good. We need to teach, to command and to live in the good of this.
Paul encourages Timothy not to be put off by what men may say. He must be an example for the believers in every aspect of his life. It is not enough for the teacher to say the right things. What he says must be confirmed by the way in which he lives if the truth does not affect us, we cannot expect it to touch the lives of others. The order in these verses is most interesting. The conduct is first. The exercise of gift in service comes next. This will only be maintained when our whole life centres around the truth of God. The chapter ends with a warning for Timothy to take heed to himself as well as the truth. This is the way in which his service will become effective for the glory of the Lord.
Are we careful to obey the word without becoming legalistic?

Memory Verse 'For therefore we both labour and suffer reproach, because we trust in the living God, who is the Saviour of all men, specially of those that believe', 1 Tim. 4. 10
August 29.	1 Timothy 5. 1-16.
Widows.
Paul now gives instructions as to how we should deal with each other in the company. He tells Timothy to treat people as we would treat members of our own family. This should be true because we are all in the family of God. Older men should be treated as a father. It is not the place of a younger man to rebuke an old man. In the same way, older women should be treated as mothers and younger women as sisters. The key to all our dealings is that there must be purity. This may apply specifically to how younger men treat younger women but it is true for all. There should be no hint of any form of impropriety in our dealings. This is not a reflection on Timothy or any other younger man. It is a recognition of the weakness of the flesh in that all are prone to fail.
Paul now deals specifically with widows. He encourages Timothy to value them in a right way. The primary meaning of the word is to show respect however it is clear that this may lead to financial support in many circumstances. He starts by excluding a widow who has family to support them. The character of godliness demands that we support our families as a first priority. Failure to do this reflects on the testimony because it is a level of care that the world would expect from its own.
Paul details three characteristics of a genuine widow. She is in need. She is an example of faith. She is an example in prayer. She will have no means of support. Her husband has left her without support and she has no family to support. The only support in this instance is from the saints of God. The example of faith points to someone who is not trying to fulfil her own needs. This does not mean that a widow should not support herself. If she is able to work, this should be encouraged. The idea here is that her only means of support is from God. She has to rely on Him to supply her need directly. The example in prayer follows from this. It will go further than simply looking for her own needs. As she sees the Lord working for her, it will lead her to a deeper devotion and desire for the welfare of others. As a result, she will become a pillar of the company, upholding all the believers before the throne of God.
In contrast, someone who has the means to live in pleasure is denying her testimony. She is of little value in the company or to the witness while she lives in this way. To support her would be to condone idleness.
Paul now gives more details of what is expected from a widow. Her age means that she cannot provide for herself. She must have been faithful to her husband and an example of good works. Paul lists some of the works that should characterise the woman. It includes bringing up children, showing hospitality to visitors and to the Lord's people alike, a care for those who are in need. All of these features should be encouraged amongst the wives in the company.
Paul warns of the danger of younger widows. They are likely to use any support for their own benefit. They may be tempted to interfere in other saints' lives in a way that brings the gospel into disrepute. They will also be tempted to gossip rather than help. They should be encouraged to prove themselves in the home by marrying, bringing up children and resisting the snares that the devil will set.
Are we careful to fulfil our responsibility to those who are in need?
 
Memory Verse 'Honour widows that are widows indeed', 1 Tim. 5. 3
August 30.	1 Timothy 5. 17-25
Elders Honoured
Paul now deals with a final specific sphere for relationships. He calls on Timothy to ensure that elders who are faithfully guiding the saints should be supported. The idea of rule in this context is of an example to the believers. The Lord gives a picture in John chapter 10. He tells of how the shepherd will go in front of the sheep and lead them. This shows us how an elder should lead according to the New Testament. Peter tells us specifically that they must not act as lords over the company. The qualification of those who labour in the word and doctrine implies that not every elder will be engaged in public activity. They may teach the saints within the home without publicly teaching in the local church. Even if they do not labour publicly, they are still worthy of respect and support from the people of God. Paul quotes from the Old Testament example of the ox and from the words of the Lord as recorded by Luke. This latter quotation indicates that the gospel of Luke was not only written but recognised as authoritative by the time Paul wrote to Timothy.
Care must be taken to ensure that the honour of the elders is maintained. If anyone has an accusation against one of the elders, it should only be considered if there are witnesses to support the charge. If the charge is proven, it must be highlighted before the company so that no one is lead astray by a false example. This is an example of the principle that any who have a position of privilege also have additional responsibility in the example that they set. A solemn warning is given to ensure that this is done without any form of partiality. There may be someone who is particularly well liked. If he falters, his sin must be highlighted in the same way as any other person. It is not enough to say that everyone knows it was an exception. It does need to be recognised that such an action is not a form of discipline. It is simply ensuring clarity in the testimony of the Lord's people.
For the same reasons, no one should be given a position of privilege hastily. An elder or a deacon will be seen to perform the work before they are recognised. If someone is truly worthy of this work, they will be happy to prove themselves by doing the work even if they are not recognised. The danger of haste is highlighted by the next phrase. If there is any issue with the character of those who fulfil the work, it will reflect on the whole company. This is especially true for an elder or teacher within the company. The exhortation can be widened to remind us of the danger of association. We may not take part in any conduct that is improper but if we associate closely with those who do, our testimony will be harmed.
Paul encourages Timothy to use a little wine because of his health. This implies two ideas. Firstly, drinking wine is not something that Timothy would do as a matter of course. On the other hand, there are occasions when it will be beneficial and these should not be ignored. In general, we need to avoid making a rigid law out of such issues.
As Paul summarises, he reminds us that there will be sin that is open and sin that is not seen publicly. The fact that someone is not exposed does not exonerate them. The same is true as far as good works are concerned. There are some believers who will engage in work that is seen and recognised in the present. We can all be certain that anything that we do for our Lord will be honoured in due course at the judgement seat of Christ.
Are we careful to give all due honour to all who take responsibility for the saints?

Memory Verse 'Let the elders that rule well be counted worthy of double honour, especially they who labour in the word and doctrine', 1 Tim 5. 17
August 31.	1 Timothy 6. 1-10.
The Vanity of Riches
Paul now deals with godliness in the social environment. He starts with the question of how a servant should behave to adorn the doctrine of God. They must show respect to their master in every detail of their life. It is not the place of the servant to question. Many of us do not live in the same social environment as Paul but the principle is still true. What Paul asks here is for the servant to behave in the way that would be expected. While this is not always true today, we should still show the same character. The New Testament is clear that we should recognise our masters as acting in the place of our Lord. In this context, Paul deals particularly with masters who are believers. The danger is that we may expect them to give preferential treatment. This is not right. We should rather give them the more faithful service because we shared together in all that God has given. Any who suggest that these principles do not apply are guilty of three errors. Firstly, they threaten the spiritual well-being of those who listen. Secondly, they deny the teaching of our Lord Jesus Christ Himself. Thirdly, they are promoting ungodliness. Their teaching is the evidence of pride and ignorance. They are more interested in unprofitable debate which undermines spiritual development. Ultimately, their life is based on the principle that material gain implies that God is honouring them. This is utterly false and must be avoided at all costs.
The true principle is that the greatest blessing that we can enjoy is to live a godly life in a spirit of contentment. This may not bring material prosperity but it will bring spiritual enrichment and it will avoid many pitfalls in life. Paul gives two positive reasons why we should follow this path. Firstly, we started life with nothing and we will leave everything behind when we die or Christ comes. The hope of the Christian means that we anticipate leaving this world at any moment. If the reality of this truth grips our heart, we will recognise the folly of riches. The second reason follows from this. All that we need is food to sustain our body and covering to protect us from the elements. As long as we have this, we will maintain our physical health. 
In contrast, Paul gives a very solemn warning for those who desire riches. This could be the master who tries to profit from his workers. This could have been the slave who tried to earn his liberty. This could be the employee today who sets out to gain promotion in his business life. It does not matter what our circumstances are, the moment we set out to gain more than we need, we open ourselves to temptation. The devil will be quick to offer some shortcut to achieve our end. In the present day, lotteries and gambling are a clear example of this but there are many more subtle temptations. Ultimately, they all feed on lust and covetousness. As such they are a direct denial of the commandment of God. More than this, the New Testament consistently equates covetousness to idolatry. If I set my heart on something, I am making it into an object of veneration. In this way, I am guilty of making it a god that takes precedence over the living God. The result will be destruction of my testimony. Every form of evil can result from love for money. This is seen in society where we find that murder, theft, adultery as well as many other sins can often be traced to this source. We may bemoan the state of society but we need to search our hearts to ensure that we are not guilty of the root from which this arises. We all need, like Paul, to learn to be content in every circumstance that may come our way in life. Our Lord is in control, if we are not content, we are really suggesting that He is not worthy of our trust.
Are we occupied with the things of this life, or the things of eternity?

Memory Verse 'But godliness with contentment is great gain', 1 Tim. 6. 6
September 1.	1 Timothy 6. 11-21
Final Exhortation
Paul now highlights six virtues that should characterise the believer. Righteousness comes first because this is the clearest manifestation of the character of God. Godliness follows because this is the route from which true righteousness will arise. Faith comes next as it is also a foundation on which our character will develop. Love is the source from which we will fulfil every desire of the heart of God. Its position here may emphasise the need for this to develop as we grow spiritually. Patience and meekness are two virtues which must be seen in all our dealings with others. They are perhaps more passive than the other four. This is the foundation on which we are able to fight the good fight of faith and lay hold on eternal life. What Paul has in view here with the second expression is that we enjoy all that has come to us in Christ. He is not suggesting that we earn eternal life. He is reminding us that this is something which we should enjoy today. It is not simply an eternal destiny for us to anticipate. He commends Timothy because he is already proving this as Paul writes.
Paul gives a final charge to Timothy. It is given in light of a God who gives life. We do not have to ask, How is it possible? The answer is here. He also reminds Timothy that he is only following the steps of his Lord. Christ Jesus maintained his testimony in the face of a provocation that is unrivalled in history. This should give us the incentive to bear a faithful witness to our Lord. A further incentive is the anticipation of the appearing of our Lord Jesus Christ. He will be vindicated in that day but all who follow Him will share His glory. The extent of this glory is outlined as Paul highlights the uniqueness of Christ. He stands apart from all creation. He is the supreme authority who will be owned by every creature. There is no one who can stand before Him. He is immortal in Himself. We may anticipate when this mortal shall put on immortality but that is a result of His work. He dwells in the light that man can never approach. Once again, we have the assurance of an inheritance in the light but that is the result of His redemption. No man has seen or can see Him yet we have the assurance of a place in His presence for eternity. Our hearts should bow in worship as we contemplate the greatness of His grace towards us. He is worthy of all honour. His power will never diminish.
Against the background of the greatness of Christ, Paul charges the rich not to think of themselves more highly than they ought. Everything they have has come from God for the good of all. He can take away as easily as He can give. He expects what he has given to be used for the benefit of others.  It is only of value when the riches of earth are used to store treasure in heaven. Doing this will bring the enjoyment of eternal life.
Paul concludes with a warning that the same is true as far as the knowledge of this world is concerned. It has its source in the desire to undermine the truth of God. It is empty and it sets men in opposition to God. We all need to be very careful. We are living in days when men boast of their learning. Some of it is blatantly opposed to God. In many cases, it is not as clear in its opposition. The warning of Paul stands for every area of man's wisdom. If we choose the ways of men rather than the word of God, we open ourselves to the attack of the enemy and loss of the blessing of God.
Are we growing in our appreciation of Christ every day?

Memory Verse 'Fight the good fight of faith, lay hold on eternal life, whereunto thou art also called, and hast professed a good profession before many witnesses', 1 Tim. 6. 12
September 2.	2 Timothy 1. 1-18
Hold Fast
Paul now writes to Timothy again. This is the last epistle that Paul writes as far as the record of Scripture is concerned. It may be this that causes him to speak of the promise of life. As far as this life is concerned, he is simply awaiting martyrdom. He is certain that this is only the entry into the presence of his Lord. He has already told the Philippians that this is true. At that time, he realised the need to continue in this life. Now, he is certain that his time on the earth has come to an end. He is going to write about those who have forsaken him. They have been ashamed, perhaps because of fear for what lies ahead. Timothy is in contrast to all of these. He is faithful and beloved. It appears that he is fulfilling what Paul has asked him to do and it is this that keeps him from Paul.
Paul looks back over his life and can speak of service with pure conscience. He has faltered on occasions but he has been restored. He has nothing to look back on that brings shame. He sees Timothy in the similar light and he is constantly praying that he would be sustained especially in the sorrow of losing Paul. Paul realises that, for both of them, the greatest need is to see each other one last time. He remembers Timothy's faith. He learned from his grandmother and his mother and now he is following in their steps.
In view of this, Paul encourages Timothy to make full use of the gift of God which he has. The danger appears to be that he may be taken in with the fear that seems to grip others. It may be that he is timid in himself. It may be simply that Paul is recognising the danger that Timothy may follow the example of others. He reminds him that we have the power of God at our disposal. He reminds him that our path is planned by a heart of love that only wants the best for His people. He reminds him that obedience to God is the safest path for the believer. We are in the hands of God and His power is at our disposal when we undertake His service. There will be afflictions in the same way that our Lord suffered but we will be kept by the same power that was seen in Christ. Everything that we have and everything that we will have comes from this. Our confidence is in a Saviour who has abolished death. It has no real power over us we have life and immortality in Christ. This is the assurance in which Paul served. His trust is in the Lord and he has every confidence that the Lord will keep. He must fulfil His purpose and His promise. The Lord has given us a trust. He gives us the power to fulfil that trust. We need to rest in that and not in our own strength.
Paul has to tell with sadness how the believers in Asia have turned away from him. He names two in particular. We do not know anything about them beyond this. This is a sad reflection of what may happen at the judgement seat of Christ. If we do not follow faithfully, we may be left with nothing to show for our labours. There is a glorious contrast with Onesiphorus. He made it his business to seek out Paul and to refresh him. Even when Paul was in Rome, he would not be put off until he found him. The way in which Paul writes suggests that he has now gone to be with his Lord. It may even be that his diligence in seeking Paul brought him into trouble with the authorities that led to his death. This is another example where we do not know every detail. What we do know is that faithfulness in little things like this will receive their reward in eternity.
Are we prepared to take our stand in the face of any opposition?

Memory Verse 'Be not thou therefore ashamed of the testimony of our Lord, nor of me his prisoner.  but be thou partaker of the afflictions of the gospel according to the power of God', 2 Tim. 1. 8	
September 3.	2 Timothy 2. 1-14
Exhortations to Faithfulness
Paul now encourages Timothy to be strong because of the grace that comes through Christ Jesus. This is the only source of strength that will maintain the Christian testimony. He adds another requirement. We must be careful to ensure that the truth is faithfully passed down through the generations. Paul has taught Timothy in the presence of many witnesses. Even a man like Paul would not act independently of other believers. He ensured that what he taught was witnessed. He now encourages Timothy to follow the same path. He must teach a new generation who will not only learn the truth and apply it to themselves but they will teach others as well. There have been many examples of a faithful testimony that has faltered because it depended on one or two individuals. As they grew older, they failed in their duty to train up a new generation. The result was when the first-generation passed, there was no one to maintain the witness.
Paul now uses three illustrations to emphasise the nature of Christian testimony. No one of these is adequate in itself. They all have lessons to teach us. This reminds us of the nature of our warfare. The first illustration is the soldier. His time desire is to please his captain. He is prepared to face any hardship that is asked of him. He will renounce legitimate things in order to ensure that he is not distracted from his calling. The second illustration is the athlete. He has set himself the goal of winning the prize. The lesson that he teaches us is that he must obey the rules. In many cases, a soldier may achieve his objective without the need to observe specific details. The athlete will have regulations that ensure he does not use unfair means to win his prize. The third illustration is from the sphere of farming. When a man sows his field, he expects to eat the fruit himself. If there is food left over, he may then sell it or give it to others. Paul calls on Timothy, and through him on us, to learn the lessons for our Christian walk. If we do not appreciate what is involved, we will fail to fulfil what our Lord expects of us and we certainly will not prepare the next generation.
Paul reminds us that the foundation is the resurrection of Jesus Christ. We are trusting in a Man who has broken the power of death. This is the foundation of the gospel. In this context, we are able to undertake whatever is asked of us because this power is available to us. Paul is not giving a theory. He has set an example. He is suffering as if he were an evildoer which has left him in prison, facing death. He has proved that even when he is bound the word of God is not bound. It does not matter what he suffers, he knows that the work must continue because it is God who is at work. Those who are His in Christ Jesus our certain to receive the eternal salvation and the glory that comes through Him. The servant is irrelevant. It is only the Lord who can provide the strength. He reminds us of as saying that was known to Timothy. It consists of four couplets. The first two set the contrast between man's thinking and God's. Man sees death, faith sees life. Man sees suffering, faith sees Christ reigning, and us with Him. The third couplet reminds us of our responsibility. We must not deny our Lord. If we do, we cannot lay claim to His promises for obedience. Even in the light of this, we have the assurance that He will remain faithful. He cannot deny Himself. He has given His Word so He cannot go back on it. We may lose power in this life; we may lose reward in eternity; we can never lose our eternal salvation.
Are we careful to maintain our spiritual heritage for the next generation?

Memory Verse 'The things that thou hast heard of me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also', 2 Tim. 2. 2
September 4.	2 Timothy 2. 15-26
Give Diligence
Paul now instructs Timothy to take care that he is approved before God. This must be the first priority of any servant. He is going to deal with issues that may arise and the way in which they should be handled. These are important but everything must be governed by the desire to please God. If this is true, there is no reason to be ashamed. We may face men who do not like what we say but we must be faithful. This means that we must be careful in how we handle the truth. We need to distinguish between matters that are of importance in the witness and those that may be personal. We must take care that we avoid every form of empty discussion, especially those that are based on the thinking of men. They are empty as far as spiritual life is concerned but they promote ungodliness. This implies the principle that there is little which is really harmless. If we become occupied with ideas and discussions that do not profit, they will hinder our spiritual progress. They will become like a cancer that eats away at our spiritual vitality. Paul quotes another two men as examples of this. Their names are Hymenaeus and Philetus. They claim that the resurrection has already passed. It is likely that this is the same error as we sometimes hear today. There are those who teach that the resurrection is a spiritual concept, not a resurrection of the body. Paul has already answered this in passages such as 1 Corinthians chapter 15. The danger of this, as with all false teaching, is that it undermines the faith of the true believer. If we cannot take the word of God literally, we are left to question which parts are literally true and which are only figurative. This leads to serious danger amongst the people of God.
In view of this, Paul recognises the need to give some assurance. He makes two statements which are intended to encourage us. These are that the foundation of God can never be shaken. 'The Lord knows' reminds us that when a believer is deceived, he cannot lose his eternal salvation. He may fall away as far as his walk is concerned in this life, but the Lord will not leave him. It is also an assurance that the Lord will work in his life to draw him back into the truth of God. The second statement is a clear test of profession. If someone makes a claim to have faith but fails to change their life, we have to doubt the profession. Equally, if someone has been marked by a clear change of life but then they are deceived by false teaching, we can rest in the assurance that the Lord knows there true state. 
Paul brings the challenge your wrath to each one of us. When he speaks of the vessels of wood and of earth, he is speaking of things that are legitimate but not the best. He wants each of us to set our hearts on those things which glorify God. The result will be that our lives bring honour and glory to God and we are fit for his service. He explains this in more specific detail when he calls on us to forget the things that the world seek after, especially the things of youth, and to go in for the virtues that glorify the Lord. He reiterates the danger that comes from being occupied with questions that only stir up strife. These are things which the servant of the Lord must avoid. He should be marked by gentleness and a readiness to teach with patience and meekness. The desire should always be that God will bring the person who opposes the truth to repent. The way in which Paul writes shows that the strife is an evidence of someone who has been trapped by the devil.
Do we act in a way that quietens opposition or stirs it up?

Memory Verse 'In meekness instructing those that oppose themselves; if God peradventure will give them repentance to the acknowledging of the truth', 2 Tim. 2. 25
September 5.	2 Timothy 3. 1-9
The Character of Last Days
Paul now warns Timothy of what is coming for the believer. He warns of times that will be fraught with danger. They will sap the strength of the believer. This may have the idea of physical strength but it may also be a warning as to our spiritual state. The first evidence is that men are selfish in their outlook. The Lord teaches us that His desire is that we should show love for God and for our neighbour. Paul makes clear that the believer should set his fellow believers ahead of himself in his thoughts. The second evidence is a love of money. Paul warned Timothy of the danger of this in his first epistle. The love of money denies the need for faith. The two are virtually exclusive. This is what kept the rich man from eternal life when he came to the Lord. The next two features show how the love of self is manifest. There is boasting and pride. Set against this, there is a complete disregard for God and for parents. It is easy to see how this prevails in the present. Men think that they know better than either God or older people. Sadly, it is even seen among the Lord's people. They think that the ideas of men are better than obedience to the word of God. This is followed by ingratitude. People take for granted things that they do not earn. It may be benefits. It may be an expectation of pay rises. It may be in other areas such as gambling. There is no desire to please God ought to live in the light of what He might expect. It leads to crimes that may horrify many but they refuse to accept the root is because sin is condoned. There is no confidence in what a person says. They will make accusations for no reason except their own ends. They have no power to stop themselves from the path of sin which leads to anger and hatred of all that is good. They are marked by treachery, haste and promoting their own importance. They are only interested in satisfying their own pleasures. They have no thought for pleasing God. They completely failed to appreciate that pleasing God is the best route to living in the enjoyment of all that God has for man.
Paul now adds a final characteristic which is perhaps the most dangerous. They profess to want what is good but they refuse the power to achieve it. They set up their own standards rather than listen to what God has to say. The danger is that what they say may appear plausible at first. It is only when we understand the end of the path that we recognise the danger. By this time it may be too late for many.
Paul gives a warning of the way in which these people work. They will not move openly so that they can be challenged or exposed. They come in subtly and look for the opportunity to deceive those who will listen. Often these will be the women who have not been grounded in the truth. They will dangle the carrot of a better life but it will always be the prospect, they will never come into the fullness of what is offered because it is the devil who is behind all that they do. Just as Jannes and Jambres,the magicians, deceived Pharaoh in Egypt, so these men will resist the truth of God until such time as they are exposed. The assurance is that they will not succeed. They will try, as the devil will always try, to bring down the testimony of God. They cannot succeed because they are fighting against God. The folly of this will be exposed in God's time. It is the responsibility of elders like Timothy to uphold the people of God in the face of these attacks. The sound teaching of the truth of God should undermine the emptiness of the deception of these men.
Are we alert to the perils which face us in the world today?

Memory Verse 'This know also, that in the last days perilous times shall come', 2 Tim. 3. 1
September 6.	2 Timothy 3. 10-17
Continue Thou
Paul moves from the warning about false to his own example of what is right. Timothy has had every opportunity to consider the details of Paul's testimony. The foundation is his doctrine. This is not theoretical knowledge, it is truth that changes the life. The evidence is in the character of Paul's life. It then reaches deeper to the motivation for Paul's life. This is all based on faith that rests securely on the truth of God that cannot fail. This teaches us the effect of sound teaching. This is one of the expressions that Paul uses frequently when he writes to Timothy and Titus. It has the idea of something that is healthy. The thought is that a life that is based on the truth of God will be wholesome spiritually. The next five expressions may all suggest varying tests in our experience. Long-suffering reminds us that we will be put to the test and we must accept opposition without complaint. Charity, or love, reminds us that we must show love even in the face of such opposition. Patience has the idea of pressing on despite the opposition. The first of the three is passive. It is perhaps the easiest to fulfil. The second is inward and will be difficult, depending on the exact trial. The third shows a positive refusal to allow the suffering to interfere with the path that we take. The next two words remind us of why these virtues are required. Persecutions tells us about direct opposition. Afflictions speaks more of troubles that may come to any person. The believer is not exempt from affliction and Paul tells us that we should certainly expect persecution if we are faithful to our Lord. He reminds Timothy of what persecution he suffered but the example of Paul shows us that the Lord can and will deliver His people. He is careful to emphasise that this will be true for any who desire to live a godly life. Paul is no exception. More than this, we should only expect persecution to increase because the world is moving towards the time when God will execute His wrath.
Paul now gives to Timothy, and to us, the secret of successful Christian living. We need to live a life that is founded on the word of God. We need the truth of God to grip us so that we are in no doubt as to its reliability and power. In this context, Paul reminds Timothy of who has taught him the scriptures. These have been the bedrock of his life from childhood. He learned them from his mother and his grandmother who clearly both set an example for Timothy. The confidence that we all can have is that they will make us wise unto salvation through faith in Christ Jesus. Salvation in this context may well refer to the power that we need to live for the glory of God in the face of opposition. The foundation upon which this will be accomplished is when we lay hold on the truth of God by faith. The only way in which that faith will be effective is if it is centred in Christ Jesus. If the truth of God is not leading us to an appreciation of the person of Christ, we will not be prepared for the trials that may come our way.
Paul emphasises the reality of what the Scripture is. It comes directly from God Himself. It is not the thoughts of men. It will affect every area of our life for good. It gives us direction as well as correction. The result is that we become men of God who will be able to stand complete and fitted to fulfil every good work. If the chapter has emphasised that we will face opposition, it ends with the reminder that we must answer the evil of men with a life that manifests the goodness of God. It is not enough that we maintain a profession in the face of persecution. We must repay evil with good.
Are we content to take the Word of God for every circumstance of life?

Memory Verse 'All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness', 2 Tim. 3. 16
September 7.	2 Timothy 4. 1-8
Watch Thou
Paul now comes to his final charges to Timothy. He brings them in light of the fact that his witness for this is God. Specifically, he thinks of the Lord Jesus Christ who will execute judgement for both the living and the dead. This is a reminder that our witness is set against a time when the name of the Lord will be vindicated. Those who refuse Him today will face Him as judge in that day. In view of this, Paul commands to preach the Word. We have a message which every person needs to hear. It does not matter whether it is convenient or not. This would be true for those who preach and for those who hear. We cannot afford to delay publishing the message. Those who hear cannot afford to delay their response. Paul tells us that this is particularly true for the believer because the testimony will be marked by those who do not want the truth. It may be that everything that we say is true and right and wholesome but there will be hearers who are only interested in what they want to hear. They will refuse those who teach the truth in favour of those who please them. We can see the evidence of this today. What we need to do is to ensure that we are not among such a company. They will prefer the stories of men to the truth of God. It may be that they will listen to those things which satisfy them. The issue is that what they refuse is the truth that will make a difference in their lives.
The true servant of the Lord will be marked by watchfulness in every detail. He will be alert to the dangers of only heeding what is palatable to himself or his hearers. He will be aware of the danger that comes from allowing false teaching to undermine the truth of God. This is not a question of promoting certain principles at the expense of others. This is the recognition that what God has recorded is designed to further the testimony to His name. If we set aside any portion, we undermine the whole revelation of God. If we choose this path we will open ourselves to affliction. This may come from the world that hates God in an open fashion. Sadly, history shows that it will come from many who profess the name of Christ. It may even come from genuine believers who try to prioritise what they obey of the truth. Paul tells Timothy to do the work of an evangelist. This may imply that Timothy was gifted as an evangelist. It may also be a reminder that every believer has a duty to preach the gospel. There is only one example of an evangelist who is designated as such in the New Testament. This is Philip who preached in Samaria, who spoke to the Ethiopian in the Gaza desert and who then moved on to Caesarea. There are many examples of believers who fulfil the work of an evangelist without being given the title. The pattern is that all the believers in a locality evangelise while the evangelist reaches out where there is no witness. Timothy along with every other believer must ensure that he fulfils all that the Lord asks of him. In this context Paul lays claim to exactly this in his life. He is ready to lose his life. He knows that he will soon depart this life but it is only a journey to eternity. He is certain that he has fought a good fight, he has done all that was expected of him. He has done nothing to undermine the truth of God. His service has been performed in light of the fact that he will answer to the Lord. He has lived in the anticipation of a day when his Lord will be vindicated in this world. In view of this, he knows that he will receive a crown of righteousness. He also knows that this is available to everyone who lives in the same way.
Are we those who 'love His appearing'?

Memory Verse 'Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day.  and not to me only, but unto all them also that love his appearing', 2 Tim. 4. 8
September 8.	2 Timothy 4. 9-22
Closing Requests
Paul now closes with some specific requests to Timothy. The first is that he comes as soon as he can. Paul is well aware that his time is short. He wants to see Timothy one last time before he meets his Lord. He tells Timothy about his loneliness. He starts with the saddest news. Demas has left Paul to go to Thessalonica because he loves this present world. Here is a man who has laboured with Paul but now he has turned aside. We are not told the exact reason. The fact that he loves this present world may be an indication that he has chosen to avoid our path that leads to death. This would be a love for the present world rather than the presence of the Lord. It may be that he has decided that there is an appeal in the things of this world which he prefers to the service of Christ. It does not mean that he has chosen a path of open sin. There are many ways in which we can love the world but still engage in an appearance of service for Christ. In addition to Demas, Crescens has gone to Galatia and Titus to Dalmatia. It is likely that they have legitimate reasons. It may be that they are fulfilling the service of the Lord on Paul's behalf. This does not remove the loneliness that Paul will feel. The only one of his companions who is still with him is Luke. Possibly, as the beloved physician, Luke is caring for Paul medically. 
He asks Timothy to bring Mark with him. We do not know what has happened in the years since Mark left Paul when he was travelling with Barnabas. What we do know is that the Lord has restored him and Paul is quick to recognise the profit that he brings. We all need wisdom in how we handle others so that they are not pressed too quickly or left on the sidelines because of one failure.
Paul has sent Tychicus to Ephesus. The fact that he states this suggests that Crescens and Titus are not acting in direct obedience to a request from Paul. Paul also realises the need for his cloak which he left at Troas. He wants Timothy to bring this along with books and parchments. It appears that Alexander the coppersmith set out to hinder the work. He harmed Paul and Paul fears that he will try to do the same with Timothy. Paul leaves him in the hands of the Lord to answer for what he has done. He only warns Timothy because of the danger that Timothy may face.
Paul tells of his first defence. No one stood with him but he appreciates the reasons and does not want them to lose reward as a result. Paul was conscious of the Lord standing with him to strengthen him. The result is that he was able to preach in front of the crowd that attended such a trial. He was delivered. It is not clear whether he alludes to Nero, the Emperor, or to the fact that he had to face a lion as a punishment. Either is possible and the same Lord is able to deliver in every circumstance. Paul knows that whatever he faces will be his entry into the kingdom of Christ. It is Christ alone who must have all the glory.
Paul sends greetings to Priscilla and Aquila as well as the household of Onesiphorus. He gives an update on others, and Erastus at Corinth and Trophimus who is sick in Miletum. He forwards the greetings of those with Paul. Eubulus, Pudens, Linus and Claudia are named although all the believers join in the greeting that Paul sends. Paul ends with a final greeting to Timothy.
Are we conscious of the Lord’s Presence with us in every trial of life?

Memory Verse 'Notwithstanding the Lord stood with me, and strengthened me; that by me the preaching might be fully known, and that all the Gentiles might hear,  and I was delivered out of the mouth of the lion', 2 Tim. 4. 17
September 9.	Titus 1. 1-4
Introduction
As Paul writes to Titus, he uses a unique expression for him. He writes as a servant of God. This expression is used four times in the Old Testament and three in the New. The only other writer in the New Testament to use this expression is James. In every other instance, the reference is to Moses. It may be that in view of what Paul is writing here, he is stating that he has the same authority as Moses. This is a bold claim but it is valid in view of the fact that all Scripture is inspired by God. This may be especially pertinent because he will warn Titus about the deceivers who belong to the circumcision. They will claim to follow Moses. Paul asserts here that he has the same authority. He also reminds Titus that every believer has that same authority. 
He also writes of himself as an apostle of Jesus Christ. This would give his credentials in terms of the New Testament. He has been appointed directly by the Lord Himself. No one could ask for any greater authority.
Paul states three aspects of his ministry as an apostle. It lays the foundation for the faith of God's elect. The language here is interesting. The circumcision would see Israel as God's elect. Paul is effectively putting every believer today on the same basis. The work of Christ means that the distinction and privilege of the nation has been set aside. The second aspect of his ministry is that it promotes a life of godliness. The truth of God that is taught must have an impact on our lives. We cannot behave in the same way as we did before we came into the good of God's salvation. This is clearly pertinent in view of what follows. There is no place for those who are unruly or who rebel against authority. The third aspect is the hope of every believer. We have the assurance of eternal life that is based on the promise of God. Paul traces this back to before the world began. It is not something that has only come to pass because of Christ. There is no suggestion that the message we preach is inconsistent with what God has done in the past. The difference is due to the refusal of men to admit their failure under the law. Indeed, the law was only given because men refused to accept that they could not merit the favour of God. While the full revelation was not given before, there is nothing in the basis of the Gospel that cannot be found in the Old Testament. There is new revelation regarding the destiny of saints in the present day, but this is still on the same basis: the work of Christ. The full revelation has now been committed to Paul by the commandment of God our Saviour. This is an expression which occurs three times in this epistle. It emphasises the interest that God takes in the salvation of men. It is always linked with a reference to the Lord Jesus Christ our Saviour. The first title emphasises that this is the purpose of God. The second emphasises the provision of God.
Paul addresses Titus as his own son after the common faith. This may indicate that Titus, like Timothy, was saved as a result of the preaching of Paul. It is a reminder that we are all in the family of God. The only ground of acceptance is the basis of new life that comes through faith in Christ. Once again, it counters the circumcision who would claim priority for those who were born into the nation of Israel. Paul has written in terms that set him out to be a man set apart by God. He has emphasised that his service can trace its origin to the purpose of God before the world began. He now links Titus with him directly in the same family. There is no national privilege among the people of God today.
Are we rejoicing in the greatness of our salvation?

Memory Verse 'In hope of eternal life, which God, that cannot lie, promised before the world began', Tit. 1. 2
September 10.	Titus 1. 5-16
The Elder and the Unruly
Paul now comes to the reason why he is writing. He left Titus to set things in order and to appoint elders in every place. We do not know the exact circumstances but Paul was unable to stay in Crete. There was teaching which the believers needed before they could continue without help. This, of itself, suggests that the gift of prophecy was already coming to the end of its function. In earlier times, a prophet would have fulfilled this role. Because the revelation of Scripture was nearly complete, the work of the prophet would have been superseded by the teacher. Once Titus has completed the work of teaching, he could identify the elders in each place. These would then be responsible for maintaining the testimony before the Lord. It is important to notice that elders were appointed in every place. There is no question of one man being set over a number of companies.
Paul now highlights the character of the elder. The list that he gives is very similar to the list that he gave to Timothy. This should be expected because the work is the same in both places. The need for an elder to be blameless is stated twice. The first is in respect of his family, the second is in the context of his character. Paul possibly emphasises the family here because there is already evidence of a measure of rebellion. If a man cannot deal with his own children, he will not be able to deal with problems that arise from others. It is clear that the home is the training ground for this work. Paul emphasises the responsibility of the elder. He is a steward of God. He has been entrusted with the responsibility of looking after the interests of God. This is not something that can be done lightly. There is no place for a person to promote their own interests because this will undermine the work of God. There is no place for someone to be quick to anger because this may lead to actions or words that need to be retracted. The same will apply to the question of wine as this restricts self-control.
The other major difference is that the elder must hold the truth carefully. He must not be someone who is ready to compromise the truth of God. This idea would include the fact that he knows the truth, that he practices the truth and that he can teach the truth. All of these are essential if the work of God that he has been given will be accomplished.
Paul warns of dangers from those who are not prepared to heed the truth. They promote the empty ideas of men and the deceptions of Judaisers. They need to be silenced. This is not done by asserting authority in the first instance. Ideally, it will be done by sound teaching which exposes the error and brings repentance. If this is not the case, the whole company must be united in taking action. This is why the specific instruction for the heretic is only given at the end of the epistle. The issue appears to be that there are men who are prepared to promote their own honour for their own ends. Possibly they set themselves up as apostles or teachers in the same way as Paul encountered at Corinth. Sadly, it appears to be common among the men of Crete. It is also something which can still be seen today. Men who fail to accomplish their end in a secular environment try to gain commendation to serve in the work of God. We should expect any whom the Lord calls to His service to have proven themselves in their daily occupations. Paul warns that those who are unruly in character will corrupt everything that they do. Their works will show no evidence of a work of God in their lives.
Are we marked by simple obedience to the truth of God?

Memory Verse 'Holding fast the faithful word as he hath been taught, that he may be able by sound doctrine both to exhort and to convince the gainsayers', Tit. 1. 9
September 11.	Titus 2. 1-10
Household Relationships
Paul now tells Titus to teach things that are appropriate for sound doctrine. He makes clear exactly what he means by this. Sound doctrine will always lead to a godly life. Once again, it is evident that the truth of God is expected to affect our behaviour. Paul lists five classes of people who will be affected by the truth of God. This is not exhaustive but it does show that every sphere of society will be transformed by obedience to the truth of God.
The first group to be addressed are older men. These are the people who would be expected to take a lead. It is not always true that physical age equates to maturity but this would be expected normally. Such people should be circumspect in their behaviour. They will be an example of what is expected by default. They need to be aware of this responsibility and to act in a way that reflects it. The next requirement is for honesty in our dealings. Paul has stated that lying is a characteristic of the Cretians. It is equally true in many instances today so there is a clear opportunity for the believer to be seen to be different. This is followed by a sound mind. This suggests the idea of someone who does not act in haste. They think about the consequences before they act. It is easier to overlook the enthusiasm of youth than the same action from someone who should display maturity. The list concludes with three virtues that should be consistent in the life. These are faith, love and patience. Those who are older have the experience to know that they can rest in God so they should set an example to others. They will have seen examples of those who have faltered because they were not shown the love of God. They will have seen examples, perhaps even in their own experience, of those who started enthusiastically but failed to complete what they started. This should lead them to be an example of what is healthy in the witness to God.
Older women come next. They are expected to be an example of holiness. They will speak in a way that is not open false accusations. They will not be taken up with wine but they will teach what is good. Their main sphere of service is with the younger women. The younger will learn from the example of the older women. The first virtue is a sound mind. This is followed by love for their husbands and children. These are highlighted because they are often difficult to fulfil. If a wife has to submit to her husband, she may be forced to do things with which she is not happy. As long as she is not disobeying the word of God, she must fulfil her duty. The same is true for children. They will test her patience. She may feel limited by keeping the home but she must do this for the honour of God so that the word of God is not blasphemed.
Young men must also learn to show a sound mind in their conduct. This is often against the natural tendency but it shows the work of God in the life.
Titus must be an example of everything that he teaches so that what he says cannot be undermined by how he behaves. There will be people looking to find accusations against him so that they can exonerate themselves. We must avoid this wherever possible.
The final group to be addressed is servants. These must obey their own masters. They must not answer back. It may be that there is good reason to argue but this is not the place for a servant. They must not take anything that is not theirs but rather be faithful in the smallest details of life. In this way they will demonstrate the truth of God at work in their lives.
What character do we show to the world that watches us?

Memory Verse 'But speak thou the things which become sound doctrine', Tit. 2. 1
September 12.	Titus 2. 11-15
The Saving Grace of God
These verses are the key to the whole epistle. Paul shows the fullness of the salvation of God. It comes from the grace of God. This answers the Judaisers and false teachers who try to teach the need for works. There is a need for the life to change but this can only happen when the grace of God works in our lives. It has been made manifest to all men. This is another answer to the Judaisers who think that Israel are the privileged people. God makes no distinction today.
The grace of God will deliver us from ungodliness and worldly lusts. Ungodliness has the idea of a life that has no thought of God. Worldly lusts remind us that the world will try to attract others into its mould. Ungodliness is the inner motivation. Worldly lusts are external things which draw us away from God. In contrast, the grace of God will empower us to live for the glory of God. The root of this is a sober life. This was the characteristic that was seen in every class of man and woman. It has the idea of a mind that has a secure foundation. It is not open to being tossed about by the thoughts and ideas of men. It comes first because it will underpin every other virtue that God desires. The next characteristic is righteousness. This is what men see. If the truth of God has laid claim to our lives, we will live in a way that everyone will recognise as right. There may be a variety of features that people will expect. The only time there will be an issue is when men are in defiance of God. The final characteristic is godliness. This is a devotion to God which must be at the root of every part of our lives. Although this is last, it is the motivation for right living. Paul emphasises that this is to be seen in the present world. No one would have any issue about this being seen in eternity. The danger is that some ignore the fact that a work of grace will change the life today.
The grace of God points us forward to the hope of the believer. The day is coming when our great God and Saviour, Jesus Christ, will be seen in all His glory. This anticipation will give impetus to the believer to live in a right way today. If we anticipate the day of His glory, we will be more inclined to live as we ought. We will recognise that the only certainty is that this life will come to a close. Our Lord may come at any time. All that we hope for in this life will disappear. Only what we have laid up in heaven will last.
Finally, the grace of God points us back to the foundation of all this. Our Saviour, Jesus Christ, gave Himself for us. This is a solemn reminder of our lost condition. We had nothing to offer. We were totally dependent on what God would do for us. Nothing less than the Sun of God dying in our place could meet the demands of God. The result of His work is that we are redeemed from all iniquity. There is nothing that can be put to our charge. Here is the greatness of the grace of God. It took those who have no merit of any description and made them into those who have no iniquity that any could highlight. It is all because of the cross. The purpose of it is so that we might be a people for His pleasure. We have been purged of every charge or taint of sin that could be found. Where once we were only interested in rebellion against God and going our own way, we have been made into those who show the same zeal for doing what is good and pleasing to God.
Titus must teach these things with all authority and ensure that they are obeyed.
Are we living examples of the grace of God?

Memory Verse 'Teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world', Tit. 2. 12
September 13.	Titus 3. 1-8
Social Relationships
Paul now deals with the conduct of believers in society. He starts by emphasising the need to obey every person in a place of authority. The language suggests that there is no sphere of authority that is not covered. More than this, the believer should be ready to do good at every opportunity. Once again, it is not enough to accept authority. We should be seen to be promoting good on every occasion. In addition, we must not speak evil of any. This does not mean that we cannot expose sin. It does mean that we will not pass on gossip. It also means that we will not undermine any other person. We should not be contentious. This is true in respect of our actions but it must also be true in terms of words. Once again, Paul tells us that we should show a positive virtue of gentleness and forbearance. This must be true for every person. When Paul wrote, there was opposition that led to persecution. Even if we are faced with violence, we should show gentleness.
The reason for this is that we were guilty of exactly the same behaviour as the world. The only reason there is a difference is because the grace of God has changed us. We cannot let the devil tempt us into thinking we are something better than anyone else. If we look at the list that Paul gives here and think we were not as bad, we are only deceiving ourselves.
The difference is because we have appreciated the kindness and love of God our Saviour. This has transformed us and it is available to every man. It does not matter who we think about, we need to recognise that we were once where they are now. We also need to realise that they could be exactly where we are. Any difference between them and us comes from God. It is not by any work of righteousness that we have done. We have been cleansed, born again and empowered by the work of the Holy Spirit. Once again, we find how great the salvation of God is. It can cleanse the vilest of sinners. It can give divine life to those who were dead in sins. It places the fulness of the power of God at the disposal of every believer. All of this has been made available to us in abundance because of what Jesus Christ our Saviour has done. He took the corruption of sin and paid the penalty that it demanded. He broke the power of sin and death and brought life and immortality to light. As a result, we are made fit for the Holy Spirit to indwell us. There is no ground for boasting. There is every reason for humility.
Even this is not all that the work of Christ has accomplished. We have been justified by His grace. Every sin has been removed in such a way that no trace of it could ever be found. We have been made heirs of God on the basis of the hope of eternal life. There are no words that we can ever find to express the greatness of what God has done. Against this background, Paul adds that this is a faithful saying. It may be that what he has written is a quotation of some expression of faith that was known at that time. It may be that they were the words of an early hymn that the believers would sing. What we must do is to lay hold on the truth in a way that transforms our lives.
Paul calls on Titus to reiterate this truth constantly. It will lead to a life that is lived for the benefit of others. Many try to imitate this but they do not have the power of God to fulfil it as they may wish.
Are we marked by showing the love and mercy of God to others?

Memory Verse 'This is a faithful saying, and these things I will that thou affirm constantly, that they which have believed in God might be careful to maintain good works. These things are good and profitable unto men', Tit. 3. 8
September 14.	Titus 3. 9-15
Closing Exhortations
Paul closes with a warning to Titus about things that are empty and unprofitable. He lists two general areas and two specific warnings. The first is foolish questions. These are the sort of questions have no impact on the life of the child of God. They are intellectual and do not bring any profit as far as our spiritual life is concerned. There are genuine questions which need to be answered so that the faith of a believer is not undermined. There will be occasions when we need wisdom to recognise that something which we may think is of little value may cause serious concern as far as someone else's faith is concerned. The next area is genealogies. The Jews made a boast of their pedigree. The same may be true in some measure even today. The principle of Scripture is clear. We are a new creation in Christ. All natural relationships are irrelevant as far as status is concerned. The only order that the New Testament prescribes is within the family. If a matter causes contention but does not undermine the walk of the believer, it should be avoided. A specific area where this could arise is over the law. Some have a conscience about obeying the law. Others do not. Every person must be persuaded in their own mind that they must not impose their ideas on others. It is in this context that a specific warning is given for any who divide the saints. They must be given two warnings. These would take the form of one or more elders exposing the error of their doctrine or practice in the presence of he company. If they refuse to heed the warning, all the saints should join to refuse them fellowship. They have condemned themselves by their actions. It is anticipated in the context of this epistle that the teaching of the elders will be received because it is sound or wholesome. This is not condoning a situation where the elder or elders act as lords over the company.
Paul tells Titus that he is sending Artemas or Tychicus so that Titus can join Paul at Nicopolis. He has decided to remain there for the winter and he wants the company of Titus. He asks for Zenas the lawyer and Apollos to come with Titus. It is clear that Paul has been set at liberty when he writes this epistle. It is likely that he may already fear that the authorities are closing in on him. The character of Paul is seen again. He may want company but he does not want any to suffer as a result. He asks Titus to ensure that neither Zenas nor Apollos will suffer any shortfall as a result of coming with Titus to see Paul. This principle should govern any thing that we ask of others. If we want any to do something on our behalf, we are responsible before the Lord to ensure that we provide the means for this. It is not a question of giving. This is a question of meeting our responsibilities towards others.
Paul closes with another exhortation to the believers that they must show good works on every suitable occasion. This is the way in which their spiritual life will develop and there will be fruit for the glory of God in their lives. Once again, we see the lesson that while good works cannot save us, they are a manifestation of spiritual growth. We often think of fruit in terms of souls being saved. This is not common in the New Testament. On most occasions when we read of fruit, it is the development of spiritual character. This is clearly seen in Galatians chapter 5. Passages such as this emphasise that the reality of character will be seen in what we do. We cannot make profession of spiritual character unless we show the works that manifest that character in our lives.
Are we careful to avoid strife at all times?

Memory Verse 'And let ours also learn to maintain good works for necessary uses, that they be not unfruitful', Tit. 3. 14
September 15.	Philemon 1-9.
The Basis of Appeal.
This is a unique epistle as far as Paul's writing in the New Testament is concerned. It is a personal letter in every way. Paul has written letters to Timothy and Titus but these concern the way in which he expects them to handle matters among the saints. This letter concerns an individual who has wronged Philemon in some way. Paul is writing to tell of how the gospel has changed the life of the runaway slave so that Philemon may now receive him with confidence. He associates Timothy with him to ensure that Philemon is aware that this is not Paul's personal ideas with no support from others.
He addresses Philemon in two ways. The first shows the depth of affection which Paul has for him. He is dearly beloved. Paul is writing because there is a close bond of affection which he wants to maintain. More than this, Philemon is also a fellow labourer. This is more reason why Paul wants to ensure that there is nothing to divide them. The two statements are the first examples in this epistle of the fellowship that unites these three believers. The circumstances of the letter must not be allowed to upset this fellowship.
Paul includes Apphia and Archippus with Philemon. We are not told exactly who they are but it is likely that they are the wife and son of Philemon. They would certainly need to be aware of what Paul writes if this were the case. He also addresses the church that meets in his house. They would have known something of the circumstances. A slave who used to be in the house when they met is no longer there. Even if Philemon did not insist on him joining when the saints gathered, they would soon realise that someone was missing. Paul gives his usual salutation of grace and peace.
He tells of his thanksgiving for Philemon. He is praying constantly for him. He has heard of the love and faith of Philemon. This is clearly shown to be towards the Lord Jesus and all the saints. There is the common idea that faith in the Lord Jesus will lead to love for the saints. There is perhaps the additional idea that love for the saints is an evidence of love for the Lord and faith in the Lord is seen by faithful dealings with the saints. This may be what Paul alludes to when he speaks of 'the communication of thy faith'. The faith of Philemon is not hidden, it is evident not only to Paul but to all the saints who have been refreshed by him. This gives Paul joy and comfort in the prison cell.
It is against this background that Paul writes. He could have commanded Philemon to do what he thought right. As an apostle, there is little doubt that he had the authority to do this. As a servant of the Lord who had been used mightily, he could have claimed a moral right. If he did either of these, Philemon would have listened and obeyed what Paul said. Paul's concern is that Philemon might not appreciate the reasons for what he asks. In addition, the company as a whole may be asked to do something with which they have reservations. Paul sets an example of how these matters may be handled wisely. He is going to plead for the runaway slave in a way which means that Philemon and the company of believers will make the final choice. They appreciate Paul's arguments but they are being asked to decide for themselves. This ensures that unity and fellowship is maintained.
On what basis do we bring our petitions to the Lord?

Memory Verse 'That the communication of thy faith may become effectual by the acknowledging of every good thing which is in you in Christ Jesus', Philm. 6
September 16.	Philemon 10-25
The Appeal for Onesimus
Paul now brings his plea for Onesimus. He speaks of him as his son who was born while Paul was in prison. We do not know anything about the circumstances. It is unlikely that Onesimus would have deliberately found Paul when he had run away from Philemon. The more likely event is that the Lord directed Onesimus to Paul. This should encourage us in our service. It is likely that Philemon would have worked and prayed for Onesimus. We can imagine that he would have shown the kindness of God to him. It may be that Onesimus is one who brought a report of Philemon's love to Paul. When Onesimus left, Philemon would probably be discouraged. The efforts that he might have made have come to nothing. What he did not know is that the Lord was working. There are many examples in our experience when the same thing may happen. Sometimes, we may know the discouragement when a contact is lost. At other times, we may find the joy of being a final link that leads a soul to Christ. We must never allow either event to have an undue impact. The first example may mean that the person will be reached by another. In the second, we are only the final link of many whom the Lord may have used to prepare the soul.
The effect of is salvation is clear in the life of Onesimus. He was unprofitable. He did not live up to his name and probably he did not live up to Philemon's expectations. Paul is able to assure Philemon that he now lives up to his name which means profitable. He has proved himself to Paul and Paul is certain he will do the same with Philemon. He has sent him in this confidence. As the son, he is the representative of Paul who is unable to come himself. This is the level of confidence that Paul has in Onesimus. Clearly, Onesimus has shown a great affection for Paul. It appears that he has been diligent in his service because Paul would be happy to keep him. He will not do this without the agreement of Philemon. He has sent Onesimus because any problems must be resolved personally. Paul could have written and asked permission for Onesimus to stay. This would be awkward. Philemon would not want to refuse this request but the past had not been resolved. This is an example of how we must put right things we have done wrong even before we were saved. Paul has every confidence that Onesimus will prove to be far more than a servant to Philemon. He will be a brother beloved.
Paul now recognises that there is still the question of putting right any past wrong. He tells Philemon to put anything of this nature to his account. This is a lovely picture of the work of Christ at the cross. Every sin and every shortcoming of our life has been put away for all who bow to Christ in repentance. Paul uses his own dealings with Philemon as a basis for this appeal. He asks Philemon to deal with Onesimus in the way that Paul has dealt with him. How much more should we look to the cross and treat others in the way that Christ has treated us? Against this background, we can see that the demand of Christ to forgive seventy times seven times or seven times a day is far less than we have received from  Him.
Paul closes with a final appeal to Philemon and a request that he should prepare for a visit from Paul. This is probably written at about the same time as first Timothy when Paul is anticipating a release. He ends with greetings from those who are with him.
How often do we recall what we were and what we are by grace?

Memory Verse 'Not now as a servant, but above a servant, a brother beloved, specially to me, but how much more unto thee, both in the flesh, and in the Lord?', Philm. 16
September 17.	Hebrews 1. 1-4
God's Last Word
This epistle is unique in many ways. It starts with a reference to God. In general, the New Testament epistles have the author's name at the beginning. John refers to himself as the elder unto occasions. His first epistle is the only other Epistle which does not identify the author in any way. The significance here is that the writer is showing that this is God's final word to man. He has spoken at a variety of times and in many different ways before this. The revelation was always partial. Peter tells us that the prophets could not understand what the Lord was saying. They tried to put the pieces together but they did not have the key to understand exactly what would happen. This has now come to an end. God cannot reveal anything more than He has shown in Christ. He is the Son who is the perfect representation of God. He stands apart from every other prophet. The earlier prophets were given a revelation of God by the Spirit. The Son is God incarnate.
The writer gives us the credentials of Christ as the revelation of God. He has been appointed as Heir of all things. The purpose of God is centred in Him. There is no purpose to any part of God's creation without Christ. Beyond this, He is the One who set everything in its place. The word for worlds is one which may refer to the physical creation or to the ages of time. The truth of God is that our Lord is responsible for both the physical creation and for the fulfilment of the purpose of God throughout history.
We now have two descriptions of the Person of Christ. He is the full manifestation of the glory of God. There is nothing that can be understood about God without Christ. He is not like others, a reflection of the glory of God. Moses' face shone after he had been in the presence of God but this faded. The glory of Christ will never fade. More than this, he is the perfect expression of the Person of God. His glory is not simply an outward show, it is something that comes from His inner self. Every aspect of His character is in perfect agreement with the character of God. There are many men in the Old Testament who may show some aspect of the character of God. As we put them together, we can begin to see what God is like. When we look at Christ, we have every aspect manifest in perfection.
We now have two manifestations of the power of Christ. As far as creation is concerned, He only needs to speak a word and everything is held in place. Men have not managed to measure the limits of the universe. There is no instrument or combination of instruments that can achieve this. If a message is sent from here, it would take millions of years to reach the furthest limits that have been found. In contrast, one word from Christ will immediately be effective at any point in the universe or in the unseen worlds beyond. The second aspect is the work of the cross. He made purification for sins. He could not achieve this by a word. This is why He came into the world as a man. He might spread out creation at a word. He may control its furthest extremes in a word. In order to deal with sin, He had to come and to suffer the wrath of a holy God on our account.
The revelation ends with the assurance of the triumph of Christ. He sat down on the right hand of the Majesty on high. He had a perfect right to take this place. He went through the ranks of principalities and powers to return to His place. No one could defy Him.
How much do we appreciate of the greatness of our beloved Lord?

Memory Verse 'Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high', Heb. 1. 3
September 18.	Hebrews 1. 5-14
The One Greater than Angels
The writer now comes to the first sphere of the excellence of Christ. He shows how the Old Testament scriptures told that Christ is greater than angels. He quotes from seven passages to show that the Christ who was promised would be the Son who is on equality with God. 
He starts at Psalm 2 with the declaration of the Lord that the One who shall reign is His Son. In this context, the idea of begotten indicates that the Son is one with the Father. It is a statement of Deity in the same way that for a man to beget another would mean the child was also human.
He adds the promise of God to David that the Lord would be a father to his son. While this was fulfilled in measure with Solomon, he could never fulfil the requirement of the son. As such it can only be fulfilled in Christ. The statement ultimately anticipates the reign of Christ on earth. This is when all of these prophecies will be fulfilled in their entirety.
The excellence of the Son is now highlighted by direct comparison with angels. The first statement is a quotation from the Septuagint version of Psalm 96 or 97 as we know it. Christ is worthy of worship from the angels of God. The Hebrews would think of angels as greater than men. They would appreciate that the angels serve God faithfully without sin. While many of the Jews may have been self-righteous, they would have to admit to failure. 
He quotes Psalm 104 to tell us that the angels are also servants who are expected to do what Christ asks. He has complete authority which no angelic creature can deny. They may be able to execute judgement like a flame of fire, but it is only under the direction of the Lord Himself. The Hebrews would remember many examples of angelic intervention. They were only servants who were fulfilling the command of their Lord. Our Lord Himself tells us that the Father has given all judgement into His hands.
He quotes Psalm 45 to show that Christ has an eternal kingdom. He has been set over all creation because of His love for righteousness and hatred of iniquity. There is a double thought here. Firstly, the Son has a sceptre to show that He has absolute authority. Secondly, He has earned the right to reign because of His character in the face of hostility.
The writer quotes Psalm 102 to show that Christ is God is the One who created all things and sustains all things. They will perish but He will not fail, He is the same. Even the angels are only a part of His creation. They can do nothing apart from Him. 
He now quotes from Psalm 110 to show that the Christ has a place at the right hand of God, the place of highest honour. The reference to the right hand of God is a direct allusion to the statement that Christ sat down on the right hand of the Majesty on high. The writer is saying that Christ has fulfilled the prophecy of David. This is also the Psalm which our Lord Himself quoted to show that the Christ was David's Lord.
The writer ends with the glorious assurance that angels have been created as the servants of God. Their work is to serve those whom the Lord calls for Himself. They are content to serve even if they may think themselves more faithful than those whom they serve.
How do we measure the greatness of our beloved Lord?

Memory Verse 'But unto the Son he saith, Thy throne, O God, is for ever and ever.  a sceptre of righteousness is the sceptre of thy kingdom', Heb. 1. 8
September 19.	Hebrews 2. 1-13
We See Jesus
The writer now emphasises the importance of what he has said. We have a revelation of God beyond anything that angels might give. When God spoke to men through angels, He expected them to listen and obey what He said. If this is so, the challenge comes, How can we ignore the message that has come from God Himself? It was spoken at first by the Lord Himself. It was confirmed by men who were eyewitnesses and who heard Him speak. God added His own witness with signs and wonders performed in the power of the Holy Spirit. This is the ultimate revelation that God could possibly give.
We now have a greater challenge. The Scripture assures us that God will put the world into subjection to the Son. What He stated at the beginning of creation will be fulfilled in the reign of Christ. This is the purpose of God for this world. He took a place that was lower than angels but was crowned with glory and honour and set over the works of God's hand. The quotation is interesting. In Genesis chapter 1, the dominion of man is over the visible creation. In Psalm 8, the statement is qualified by reference to beasts and fish. Here, there is no limit to the dominion of Christ. The writer even goes as far as to say that there is nothing that is not put under Him. He is emphasising by the Spirit of God that the Lord has a greater purpose in view for Christ than David ever anticipated.
He now answers the question that some might raise, Why do we not see this? This would be a reasonable question. The New Testament emphasises the power of Christ. There is no power known to man that can overcome Him yet this does not appear to be the case as we look at how His people suffer. What we do see a is a man, Jesus, who took a place lower than angels so that He could suffer all that death entails. The writer has brought together two ideas that are seen regarding the death of Christ. Suffering emphasises all that it cost Him, especially the demands of God that were answered by Him. Death emphasises that the judicial requirement of the law was met by Christ. He is crowned with glory and honour so that He might taste death for all. This may refer to the glory of His life, a perfect revelation of God. This may refer to the glory of His death when set in contrast to all that was brought before and needed to be repeated constantly. It may refer to the glory of His resurrection and ascension where He ascended up through the ranks of creation to take a  place far above all. It does not matter how we view this, what is clear is that His glory is far above all the glory that we could ever imagine.
The purpose of God is seen in that God decreed that He should suffer. He will bring many sons to glory so it is fitting to the mind of God that He must be identified with them. There is a perfect unity as He is fully identified with those whom He sets apart for the glory of God. The writer quotes from another Psalm, Psalm 22, to show that the desire of God is that this unity will be seen as He leads the praise of the saints whom He identifies as His brethren. He is also the example of faith for His people. He has lived a life of dependence on God so that He is able to sympathise with His people as they suffer for that same path. He adds a final statement that shows the distinction between the Lord Himself and His people. While there is a unity, He is always set above all others.
Do we appreciate the greatness of the grace of our Lord Jesus Christ?

Memory Verse 'But we see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honour; that he by the grace of God should taste death for every man', Heb. 2. 9
September 20.	Hebrews 2. 14-18
Triumph and Succour
The writer now continues with more reasons for the incarnation of Christ. Because those who were destined for blessing are partakers of flesh and blood, Christ came in flesh so that he could nullify the devil in death. From the time that sin came into the world, death has reigned over all mankind. It does not matter whether man knew the demands of God in detail or not, he was subject to death because of sin. The only answer was for a man to die and break the power of death by rising again. In His death, our Lord identified Himself with men so that the power of death was broken. The result is that those who were bound by the fear of death could be released. The basis of this is the work of Christ. We enter into this by faith.
The writer now highlights the wonder that Christ laid hold of men rather than angels for blessing. We might start to comprehend why He would lay hold on creatures who never sinned. If we have any appreciation of the holiness of God, we must struggle to see how He could lay hold on men. The wonder is that he has bypassed angels to lay hold on the seed of Abraham. The language here is important. Abraham is the father of the faithful. He was given the promise of God that his seed would come into blessing. Our Lord did not lay hold on the seed of Adam. This would suggest that all men were brought into the blessing. He did not lay hold on the seed of Jacob or Israel because this would limit the blessing to those who had a physical link to the nation. He laid hold on those who follow the faith of a man who left all at the word of God.
In order to fulfil this completely, it was essential that He was identified fully with those who should share His glory. In verse ten, it was something fitting but not essential. Here it is a necessity. If He did not fulfil this, He could not fulfil the role of the High Priest. We are now told the character of our High Priest. He is both merciful and faithful. Merciful tells us that He has been fitted to represent us in a sympathetic way. He understands our weakness. He meets the demands of God on our behalf. He represents us in a way that maintains the holiness of God without compromise. Faithful tells us that He is true in every aspect of his life. If the earthly priest failed, he could not act on behalf of the people. The picture of the Day of Atonement shows that the high priest must deal with his sin first. This highlights the inadequacy of the Aaronic priesthood. There were other shortcomings, but this is enough to require a change of priesthood. Aaron and his sons could atone for the sins of the people in picture but it could not satisfy the demands of God. The work of Christ has dealt with our sins in a way that does not require any additional sacrifice. The throne of God has been satisfied eternally.
More than this, we have a high priest who has suffered the trials of life. He has been through all the experiences that we may face. It is not enough in the mind of God that He has the power to overcome any power that might be set against us. Our Father wants us to know that we have a High Priest in His presence who has been where we are going. He has triumphed over every circumstance that we face. He is able to bring to us exactly the help that we need in the specific circumstance that we face.
Are we resting on the priestly ministry of our Lord to support us through this life?

Memory Verse 'Wherefore in all things it behoved him to be made like unto his brethren, that he might be a merciful and faithful high priest in things pertaining to God, to make reconciliation for the sins of the people', Heb. 2. 17
September 21.	Hebrews 3. 1-6
Moses and Christ
The writer now asks us to consider the Apostle and High Priest of our profession. He starts by reminding us that we have become partakers of a heavenly calling. We are not called to the blessings on earth that were promised to earlier generations. He will show the contrast between our Lord and the two brothers, Moses and Aaron. He uses the title, Christ Jesus, to emphasise the fact that our Lord came from heaven. 
He starts with the contrast between Christ and Moses. Moses was another man, no different in any respect from any other man. Christ Jesus has a heavenly origin. He came as a man but he is not subject to sin in the way that others are. The writer starts with a comparison. Both men were faithful to God in what was asked of them. This is where the comparison ends. Christ Jesus is given a place of higher honour than Moses. The first contrast is that He is the One who builds the house while Moses was set over God's house. Moses may have a place of privilege but it is only within the house. Christ Jesus is the One who builds. The explanation assumes the Deity of Christ. The writer has said that He is the Builder. He now adds that it is God who builds all things. He has equated Christ Jesus to God. He does not need to put an argument for this because it is a basic truth of the faith. If a Jew did not believe that Jesus was God, he would not have a conflict with the unbeliever.
The second contrast is that Moses was only a servant. The Jews may boast of Moses and of all that he taught them, they still have to accept that he was only acting in obedience to God. He was fulfilling what God asked so that the foundation was laid for what would follow. There was no inherent glory for Moses. Any glory that he had was a reflection of the glory of God. Any power that he had came to him from God. He could not act on his own initiative without bringing trouble on the people. They had liberty to challenge him if they could show that he was going against the word of God. Christ is the heir to whom the house belongs. He has been given absolute authority to act in His own right. There is not a possibility that He might do anything which is against the mind of God. He knows and understands exactly what the Father wants. There is such unity that neither Father nor Son could ever do anything which the other would not condone.
The writer now adds that we are part of that house. We belong to the household of Christ. As we consider other scriptures, we understand that our relationship is nearer. Paul will tell us by the revelation of God that we are members of the body of Christ. He tells us in the epistle to the Ephesians that we are the fullness of Christ. This is the wonder of what has come to us in Christ.
There is a condition which we need to consider. It is not suggesting that someone can be saved and then lost. It is warning us that there will be those who make a profession of faith but do not continue. In the early days, there was such opposition that we are told no one but a true believer would join himself with the disciples of Christ. As time has progressed, the distinction is not is clear. There are false teachers who preach a message that compromises the truth of the gospel with the principles of Judaism. The result is that the Jews who profess faith in Christ but go back to Judaism bring trouble. This shows a false profession, not the possibility that a true believer could be lost.
How frequently do we consider our apostle and great High Priest?

Memory Verse 'Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our profession, Christ Jesus', Heb. 3. 1
September 22.	Hebrews 3. 7-19
The Need for Faith
The writer now reminds his readers about the wilderness experience. He quotes a warning in Psalm 95. The Holy Spirit warns the people not  to harden their hearts. As they went through the wilderness, they murmured against the Lord on many occasions. They did not take the Lord at His Word. After two years, He warns them that they would spend the next 38 years in the wilderness because of the murmuring. He proved Himself to them but they still put Him to the test. This was repeated in the life of our Lord. They asked for a sign but refused the evidence of His works and even of His resurrection. The attitude of the people vexed the Lord until He decreed that that generation would not see the inheritance. The reason is that their heart was wrong. He saw beneath the surface. They might complain but it was actually evidence that they would not believe the Lord in any circumstance. They may have seen His hand at work among them but they would not accept it. This is not an example of people who do not believe something that they do not understand. This is an example of a wilful decision not to believe. It did not matter what the Lord would do, they were never going to believe. The result is that they incur the wrath of the Lord. This emphasises the fact that the Lord was angry with the people. It is not simply judgement that came because it was merited. This reminds us that the Lord takes account of us. He is affected by any act of unbelief or rebellion that we may show.
The writer now warns those who read of the danger that they may be guilty of the same sin. They may make a profession of faith but there can still be a refusal to accept the word of God. When they are faced with the test, they would rather dodge the consequence than own the name of Christ. There is a second encouragement for the believers to strengthen one another on a daily basis. There is no suggestion that the writer may be unaware of all that they face. He appreciates the danger in which they place themselves. He is reminding them that it is only as they stand together that they will be able to withstand the enemy. There is always the danger that we may be deceived by sin. The heart of man will allow us to follow a path that appears right yet the heart is wrong. In contrast, the true believer is a partaker of Christ. He overcomes the power of sin and gives us the strength to continue to the end. It is easy to make a profession, it is far more difficult to continue in the face of opposition. One of the evidences of a genuine faith is that it is not discouraged by hardship.
The writer adds that the nation of Israel was divided into two camps. Some heard the word of God and provoked Him. Others followed in faith. The first brought of the anger of God on themselves. They received the warning that they would suffer under the hand of God for their unbelief. We do not know the heart of every man. There were several instances where the Lord intervened directly and those who rebelled died under His hand. We can have no doubt about the state of such men. They showed their unbelief by their actions. In contrast, we know that Joshua and Caleb entered into the land because of their faith. They clearly stood apart from the rest of the people and sought to honour the Lord. The fact that they entered the land is a clear evidence of the Lord's approval. The claim of the daughters of Zelophehad suggests that there were those who died in the wilderness but were not guilty of rebellion. Only the Lord could judge the true heart of such.
Are we enjoying the inheritance of the Lord?

Memory Verse 'Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God', Heb. 3. 12
September 23.	Hebrews 4. 1-11
The Rest of God
The writer now warns his readers of the danger that some might fall short of the promise that has been given. This is a cause for serious concern. It is no light thing to miss all that God offers in Christ. The consequences are eternal judgement. The gospel today offers the prospect of entering into the rest of God. It is far more secure than it was for Israel in the past but we must exercise a faith that rests wholly on the promise of God. The issue for Israel was that they had the promise of God but they did not lay hold on it by faith. Instead of resting in the certainty that the Lord would fulfil what He had said, they murmured then they asserted that they would earn the inheritance by their own efforts. Both before and after the law was given, they indicated that they would obey what the Lord said. This is a denial of the faith that was needed to enter into the promise of God.
The writer now assures us that all who believe do enter into the rest of God. He does not attach any condition this statement. There is no suggestion that we only enter into that rest if we believe and meet some additional requirement. The moment we bow to the claims of God in Christ, we enter into His rest. It is only the refusal to believe that excludes any from this promise. The wilful rejection of the word of God leaves no alternative. God has done all that He can. Wilful unbelief rejects God Himself, not just the message that He offers.
The writer now takes us back to the beginning of creation. The purpose of God was established at that time. There is nothing that can negate what God has done. This is a little picture for us of what it means to be eternal. God is in the sphere that is outside of the scope of time. We may set markers in time but they do not apply to God. If He has set something in place, no scheme of man, demon or the devil himself can prevent it. God rested on the seventh day. He established it as a day of rest for creation. Sin has marred creation but there will be the rest of God when Christ returns. All who believe enter into that rest, but only those who do believe. There is no middle path. We may not be able to read the heart of all but He can. He will make no mistake.
The writer now highlights the next issue. God has promised rest but the nation did not enter because of unbelief. He points out that David is still speaking about that rest as a future event. This highlights the fact that the nation has not come into this. If David writes in this way several centuries after Joshua led the people into the land, it is evident that the rest of which God speaks is not the earthly inheritance in the time of David and the kings. As far as this epistle is concerned, the lesson is that the Old Testament did not see the promise fulfilled and could not give a basis for it to be fulfilled.
The character of rest is that we are not occupied with our own efforts. If we need to work, we are not resting. This is the lesson from the beginning of creation. For six days, God was working to bring creation  into the forms that He desired. It is only on the seventh day that He could rest because everything was in its rightful place. This same is true for us. We can only rest if we know that every demand has been met. The writer tells us that we must be certain that we have come into that rest. We must not be guilty of a faith that falls short of what God wants. We may deceive ourselves, we cannot deceive Him. 
Are we resting in the promises of God?

Memory Verse 'Let us labour therefore to enter into that rest, lest any man fall after the same example of unbelief', Heb. 4. 11
September 24.	Hebrews 4. 12-16
The Provision for Faith
The writer now highlights three provisions which we have for our faith. These give us the basis on which we can rest in our faith in absolute security.
The first provision is the word of God. This is living. It is not simply ideas or rituals. It is a guide which answers every circumstance that we may face. It is also powerful. The idea of this word is that it is effective. It is guaranteed to accomplish whatever it is sent out to do. In the context here, this gives us the assurance that there is nothing which can withstand us. While we walk in obedience to the word of God, we can be certain that we have the power of God to uphold us in our path. The extent of its effect is seen in that it is sharper than any sword that man may make. We may live in a day when weapons are more sophisticated but we can be certain that the word of God is more powerful than any weapon of man or the devil. It can divide soul and spirit. The distinction is hard to explain even with the word of God to help us. In this context, it may be that the idea is that the word of God will be able to distinguish between what we do by our own scheming and what we do in the power of God. The first will be of little effect although it may impress men. The second will glorify the name of God and search the hearts of men. Joints and marrow continue this idea. It also exposes the thoughts of men that are hidden and the intentions of the heart. Everything about us is open to the eye of God. We may deceive men but we cannot deceive Him.
The second provision is that we have a great high priest. Our high priest is far greater than the high priests of Israel. This has been declared for all to see because He has gone into the heavens. The earthly high priest could only go into the holiest place within the temple on one day of the year. He had to bring an offering for himself and then for the people. Our high priest has entered into the very presence of God Himself and remains there forever. He is Jesus the Son of God. Jesus speaks of a man who has faced every hardship of life. An earthly high priest may know something about the life on earth but he would be privileged because of his position. Our Lord knew nothing of the privileges of life. He was brought up in poverty. He fulfilled His ministry without a home of His own. We cannot face even the harshest circumstances of life without the assurance that He has been there before us. He has experienced every hardship of human life. The only aspect of our experience that He did not know is sin. Sin could never touch Him. We can face our life in the assurance that He will pour all the strength that we need to meet the circumstance. He will do it out of sympathy because he has already faced these trials.
In view of these provisions, we have a third provision which we can access. The throne of God has become a throne of grace. We are at liberty to come with boldness in the certainty that there is mercy available to us. This recognises that we will fail from time to time. We may walk by faith in obedience to the word of God but we will not achieve perfection. When we fail, there is an answer because we are certain that mercy is available to us. More than this, we can see the trials and tests of life coming. We may ask how we could ever overcome such opposition. The answer is that there is grace to help in time of need. It does not matter what our need is, we can be certain that the grace is more than adequate to meet the need. The only danger is that we fail to see the need.
Do we make full use of the Throne of grace?

Memory Verse 'Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need', Heb. 4. 16
September 25.	Hebrews 5. 1-14
The Melchisedec Priesthood
The writer now explains the work of a high priest. He has two responsibilities. The first is to bring offerings to God. Gifts speaks of the freewill offerings that the people could bring. Sacrifices for sins speaks of the offerings that were demanded by the law. The priest was responsible to deal with both so that the people maintained their enjoyment of all that the Lord intended for them. The second work of the priest was to show the compassion of God to those who failed either through ignorance or weakness. It is sad to consider how they had failed by the time that our Lord was on the earth. They had no compassion. They despised those whom they should have helped to such an extent that they would not eat with them. They condemned the Lord because He ate with publicans and sinners. The writer also tells us the reason for compassion. The priests should appreciate that they are no better than the people whom they represent. If they are going to offer for the sins of the people, they need to offer for themselves first. 
The writer now asks us to consider that the man must be appointed by God. No one could choose to become a priest. This started with Aaron and the Lord set down that only Aaron and his sons could fulfil that role. We may read many of the psalms of David and we see a man who fulfilled the role far better than many priests. Moses also spoke with the Lord face to face. Neither of these could function as a priest. David came from the wrong family and Moses had never experienced the trials of life that the people knew.
It is in this context that we are introduced to Melchisedec. Christ was a man and God has said that He is a priest after the order of Melchisedec. He has fulfilled the requirement. The writer now tells us how far our Lord went to fulfil it. He did not simply became a man. He faced the most extreme trials of suffering that any man could face. He learned to trust in the same way as we trust. He did not use His Divine power to deliver Him from the trials. He went as far as we could ever go, indeed the scene in Gethsemane pictures the fact that He went a little further. He knew what it was to claim Divine protection by moral right. He felt the full weight of what it meant to obey God in the face of man's hatred and Satan's hostility. It was only as He went to the last step in this path that He was fitted to lead His people into the enjoyment of eternal salvation. The writer will expand on this, but he has other questions to answer first.
The last paragraph tells us the sad testimony that those who should be teaching have not learned the lessons in their own experience. They do not recognise the foundation on which our faith rests. They have allowed the shadows of the law to be treated like the ultimate end of revelation. Instead of making spiritual progress which will ensure that they are not moved, they depend on others to teach them like children. They are open to the deceptions of men who undermine the foundation of the faith. The writer uses the idea of milk or strong meat. Milk will be given to feed a child who cannot feed itself. It can be swallowed without the need to be digested. Sadly, there are many believers who accept what they hear without taking the time to digest it. Instead of the truth having the effect that the Lord desires for it, they simply follow men. In contrast, the believer should be able to feed on the word of God for himself. He will then be quick to recognise what is true and what is false. Like the Bereans, he will test any teaching against the Word to ensure that it is right.
How much growth is seen in our lives?

Memory Verse 'Though he were a Son, yet learned he obedience by the things which he suffered', Heb. 5. 8
September 26.	Hebrews 6. 1-8
The Condemnation of Apostacy
We now come to a passage that is often misunderstood. The writer continues the subject from the end of the last chapter. He had written about the failure to progress. He now calls on the true believers to make progress. He states that they should not be going back to the foundation on which their faith was based. The issue is not that these truths are not needed but that once a person has acted on the truth of God in this respect, there is no reason to repeat. In simple words, once a person is saved, they are saved eternally. Repentance from dead works and faith in God are essential for a genuine work of God. At that point, a person is cleansed from sin and baptism testifies to this. They are brought into fellowship with God, His Son and His people. They are assured of their place in the resurrection the just and that they cannot suffer eternal judgement. All of these truths are the foundation of the gospel. It is impossible for someone to lose their salvation.
The writer warns us that there are those who will hear the truth of the gospel. They make a profession of faith but they never allow the truth to touch their heart. What has happened  is that some of these have been exposed by the tests which have come on the Christians. They have denied their earlier profession and identified themselves publicly with the enemies of the cross. The fact that they were once enlightened tells us that they understood what they were doing. The fact that they tasted of the heavenly gift means that they came to learn, in what measure they could, the reality of the power of God and the Holy Spirit of God. This was all by association. They have never entered into the reality of the life of faith. At some later time, they fall away. This is not a true believer slipping into some sin in their life. It is not an unbeliever failing to understand the claims of God. This is a person who knows what they are doing and deliberately choosing to turn back from an earlier profession to rebellion against God. They are effectively joining with those who incited the multitude to demand that Christ be crucified. The fact that the writer says Son of God emphasises that they have previously acknowledged the Deity of Christ but then they deny it for some reason. Later chapters suggest that the reason is the persecution of the Christians by the Jews. Whatever the reason, their action is a public denial of the Son of God. This is why the language is so severe. It cannot be applied to a true believer however deeply they may fall into sin. It does not apply to unbelievers in general because they have never identified themselves with the saints of God.
The writer now highlights two responses to the word of God. It is like the rain falling on the earth. The same rain may fall on the same ground but its effect can be vastly different. In one place, the ground is tended so the water causes the herbs to grow for the benefit of others. This is a picture of the true believer. The word of God brings life. As the truth is applied to the heart, it brings about a life of blessing to those around. In other places, we read of the fact that good works should accompany salvation. This is a similar idea. It is an illustration of the teaching of our Lord that life will be evident by its fruit.
The same rainwater will cause thorns and briars to grow. Instead of something that is for the good of others, what grows is of no value for anything but burning.
Are we showing clear evidence of new life in our conduct?

Memory Verse 'Therefore leaving the principles of the doctrine of Christ, let us go on unto perfection; not laying again the foundation of repentance from dead works, and of faith toward God', Heb. 6. 1
September 27.	Hebrews 6. 9-20
The Consolation of Faith
The writer now turns to the true believers. He speaks of them as beloved. He assures them that their character shows that they are not among those who are false. There is the evidence in their lives of salvation. The Scripture is clear. We should always expect that a profession of faith will be followed by a change of life. Simply because someone says they believe, it does not make them a child of God. That faith must affect their lives. In the case of these believers,  the evidence is the way in which they show their love. They are acts of love which are done in the name of the Lord and for His people. This is not just something from the past, it is still true. Their works are more than just actions. They are prepared to continue their work until they are weary. This is the idea of labour. Paul has a similar idea when he tells the Galatians not to be weary in well doing. The believers may be certain that God will not forget this. Whatever men may say, it is in the record of heaven and will receive its reward in due course.
The writer now encourages every one of them to show the same character. This is evidence of the work of God in their lives. They are following the example of all who come into the good of the inheritance of God. He highlights faith and patience. Faith must always be the foundation of our life. We may follow a ritual patiently but it is of no value without faith. The thought here is that a faith which does not last is equally fruitless. James says that faith without works is dead. The principle behind both statements is the same.
Abraham is quoted as an example of this. God promised Abraham an inheritance. He left Ur of the Chaldees on this basis. He waited twenty-four years before the Lord gave him a son. He waited another thirty-seven years before he owned any part of the land. When he died, one hundred years after the promise was given, he still had no outward evidence. This is the faith that we are expected to show. We wait for our Lord to come at any moment, but we are not discouraged by any apparent delay. We have the word of God. We do not need anything else. Men may promise and their promise may appear to be fulfilled but it can all fail. God promises and it cannot fail even if we never see any evidence of its fulfilment. If God says it, it is enough to be certain because he cannot lie. He added an oath when He gave the promise to Abraham. He wanted him and us to be absolutely certain that nothing could possibly prevent the fulfilment of His Word. We have to lay hold on this hope. It is an anchor in every trial of life. We can rest on His promise. We have something that goes beyond what Abraham had. We have a Forerunner who has already entered within the veil. It is not just that we have an inheritance in heaven, that should be enough. We have a Saviour who is already in heaven. He is Jesus, a man who has lived on this earth and triumphed over every enemy. His presence there means that our place is secure. There is however a greater lesson. He is a high priest after the order of Melchisedec. The significance of this will be explained in the next verses but the assurance is that we have someone in the presence of God who can sympathise with us in every circumstance of our life. He has overcome sin, death, the grave and the devil. Because of this, we can be certain that He has the power to help us in every circumstance of our life. We look back to the promise of God. We look forward to its fulfilment. We look up to the throne of God and see what He has provided to ensure that we arrive home safely.
Are we resting in the assurance that our salvation is secure?

Memory Verse 'Which hope we have as an anchor of the soul, both sure and stedfast, and which entereth into that within the veil', Heb. 6. 19
September 28.	Hebrews 7. 1-10
Melchisedec
The writer now explains the significance of Melchisedec. He reminds us that he is called a priest of the most high God. He met and blessed Abraham as he returned from the battle in which he delivered Lot. Abraham paid tithes to Melchisedec. By this action, he showed that he recognised Melchisedec as a priest of God. This is important because the Hebrews could not argue. They might object that Melchisedec was only a local figure. By paying tithes, Abraham confirms his position. If the Hebrews wanted to argue, their argument was with their own father, Abraham.
The writer now explains the way in which the Spirit of God has only recorded those details about Melchisedec which allow him to become a picture of the Son of God. His name means King of righteousness. We are not told anything about his character because this can only detract from the picture. There is only one righteous Man who has ever lived in this world. The lesson here is that He has been appointed as both a King and a priest by God. His city is Salem which means peace. Again, we do not know how true this is to his character. What we do know is that the priest after the order of Melchisedec will reign in complete righteousness and the fruit will be peace. There is no record of father or mother or any other family. In this way, he is made an accurate picture of the Son of God. The language is very precise. The writer does not tell us that he is the son of God. The language suggests that this is not the case. If this were an appearance of Christ before His birth, we might expect the Spirit of God to tell us at this point. The Spirit of God has accurately recorded those details which are pertinent to the picture. He has also omitted any details which would spoil the picture. As far as the record is concerned, he is a priest who never relinquishes his work. The reason for this is going to be explained now.
Abraham has verified his priesthood by paying tithes. He did not matter that Melchisedec was not from the priestly family. It does not even matter that he was not from the line of promise. The Spirit of God calls him a priest. Abraham recognises him. There is no further need for verification. The fact that Levi is a descendant of Abraham means that he has effectively acknowledge the supremacy of Melchisedec. The fact that Melchisedec blesses Abraham indicates that Melchisedec is greater than Abraham.
The supremacy of Melchisedec is emphasised because there is no record of death. As such, he is a picture of our Lord who broke the power of death. The priests of Levi all died. The tithes, or any other priestly activity, could not deliver them from death. The record of the scriptures concerning Melchisedec has been written in anticipation of a Priest who would overcome death.
The writer now emphasises again that Levi was in the loins of Abraham. He paid tithes to Melchisedec through his father. The man who was ordained to receive tithes has shown that there is a priest of a higher order than himself.
All of this is intended to help us to understand the greatness of Christ. We have a priest who is far greater than any priest of an earlier day. Melchisedec is a picture but this requires careful editing. Levi and Abraham acknowledge the supremacy of Melchisedec.
Are we rejoicing in the greatness of our High Priest?

Memory Verse 'Now consider how great this man was, unto whom even the patriarch Abraham gave the tenth of the spoils', Heb. 7. 4
September 29.	Hebrews 7. 11-28
The Melchisedec Priesthood
The writer now shows that the reference to the priesthood of Melchisedec means that the law could not meet the demands of God. If the law and the priesthood associated with it were adequate, there would be no reason for and priest of a different order. Equally, if the Lord is to establish a priest of a different order, the law would need to change. There is no provision under the law for a priest from any tribe except Levi. Our Lord came through the tribe of Judah. Both his mother and Joseph could trace their ancestry to David, the king. No one from the tribe of Judah could officiate at the altar of God. Although the writer does not mention it, the only member of the tribe of Judah who tried to offer incense was Uzziah. He was immediately struck with leprosy and never recovered for the rest of his life. The Lord has made it clear that no king has a right to act as priest by natural descent.
The writer now goes back to Psalm 110 to show that the Lord had foretold that there would be a priest who was not from the tribe of Levi. This immediately demands that the law be set aside. He points out that the reason for this is that the law was weak and unprofitable. It could not make any perfect. It was a declaration of the demands of God but it offered no help to fulfil them. In contrast, the hope that comes through Christ gives us the liberty to draw near to God. We have been made fit for His presence in a way that cannot be denied.
The priests were appointed by an oath of men. Our Lord has been appointed by an oath of God in which He states the priesthood will never end. This emphasises how much greater are the promises on which we stand. The priests of Levi could never continue because they must die. However faithful they may be, they were under the sentence of death through sin. We have a Priest who never needs to hand over to another because He is alive for ever. This gives us the assurance that nothing can interfere with His work. He will always intercede for us in the presence of God because He never dies. The writer lists five ways in which He surpasses other priests. As to His character, He is holy. As to His relationship with others, He is harmless. As to His purity, He is untainted in every respect. As to His testimony, no one can be likened to Him. As to the witness of heaven, he has been raised above every creature. These descriptions cover every area of life. He is supreme in every respect. He is also supreme in terms of His offering. Unlike the priests of Levi, He never needed to offer a sacrifice for His own sins. There was never anything that needed to be put right. More than this, He did not need to offer a daily sacrifice. For fifteen centuries, Israel had brought an offering every morning and every evening if they fulfilled the law. Our Lord offered Himself as the one sacrifice that would meet every demand of the throne of God without ever needing to be repeated. The word for once is used five times in the New Testament. One of these describes an occasion when the Lord was seen in resurrection by more than five hundred. The other four all refer to aspects of the work of Christ. It is used to emphasise the unique character of this work. It is something which took place once and never needed to be repeated. There is no need for anything to be added and there is nothing that could be added to this work.
The high priest is from men who are all subject to weakness in one way or another. The Son has been confirmed with no possible challenge. There is no weakness that could alter the decree of God.
Let us rejoice in the fulness of our salvation.

Memory Verse 'Wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them', Heb. 7. 25
September 30.	Hebrews 8. 1-6
The Summary
The writer now summarises what he has written. He wants us to understand the magnitude of what we have been brought into. He will use language that vividly contrasts the prospect of law with the glory that comes through grace. He starts by saying we have such an high priest. The word, such, suggests that it is difficult to quantify the distinctions. Our high priest stands in complete contrast to those of Levi. He has a position that shows His work is complete. The high priest could never rest from his labour. He always had another offering to bring. There was always something that needed attention. While our Lord intercedes for us consistently, it is against the background of a finished work. The high priest could not stay in the holy place. It was a place of death. Our Lord is at the right hand of God. This is emphasised by the description that the writer uses. The throne tells us that He is in a place of dominion. The majesty tells us that He is in the place of glory. The heavens tells us that He is in the presence of God. This is a place that no man could ever imagine reaching.
The character of His service is completely different. He is in the place that the Lord set up. The tabernacle and the temple that followed were only pictures. They were made by men to represent the dwelling of God. There is no way in which any man could have stood, even for a moment, if the Lord revealed His glory in its fullness. Our Lord is in the presence of God for ever.
The writer now brings us to consider the next aspect of the supremacy of Christ. He tells us that the high priest must bring offerings and sacrifices. There is no way in which Christ could be a priest without this. The earthly priests brought the offerings that the law demanded. They were only a shadow of what would come. Our Lord could not act as priest on earth because He came from the wrong tribe. His sphere of service is heaven so He does not need to fulfil the demands of the law. The writer reminds us that Moses was shown a heavenly tabernacle. Although he was given instructions, some details are not recorded but he would know them from what he had seen on the mount. We cannot imitate the structure for this reason.
The writer concludes that the ministry of our Lord is greater than that of Levi. It is in a higher sphere. It is based on a better covenant. The old covenant was sure to fail because of the sin of man. The new covenant can never fail because it rests on the work of Christ. The New Testament is careful to maintain a complete distinction. It is not a question that Christ has provided a means to fulfil the law. He has brought us into a new relationship which is based on the promises of God. It has laid a foundation which cannot be shaken. Under the old, there would always be the fear of failure. Even if it were possible to fulfil the demands for a prolonged period, this would count for nothing if the person failed. There was no way to store up any merit so that failure could be ignored. With the New, sin has been dealt with fully. It will never be called to account again. All the sins that we commit at any point in our life are taken into account. They have been cleansed by the blood of Christ. We have been given eternal life and made the sons of God through faith. Nothing can change this.
Are we continually looking above for our every need?

Memory Verse 'Now of the things which we have spoken this is the sum.  We have such an high priest, who is set on the right hand of the throne of the Majesty in the heavens', Heb. 8. 1

October 1.	Hebrews 8. 7-13
The New Covenant.
The writer now begins to explain the supremacy of the new covenant. He starts with the simple logic that a new covenant would not be required if the old fulfilled its purpose. This is easy to understand even if it is not always palatable. It demands that men accept that they cannot fulfil the demands of God in their own strength. When the Lord sets out the New, He highlights the failure of the Old. He could not show the care that He desired because they did not fulfil the demands of the law. He had set out what was expected of man. To be true to His character, He could not change the terms. All that He could do was to state the failure and bring in a new covenant. This covenant will encompass Israel and Judah. Israel had been taken into captivity around a hundred years before the promise of the New was given. It has been almost impossible to identify the ten tribes since that time. We can be certain that the Lord has His eye on them. He knows the identity of each person.
As He expands on the new covenant, the Lord speaks of the house of Israel. He takes them back to the original promise. He gave a promise to the twelve sons of Jacob. He will fulfil this promise to their descendants. He will accomplish this by performing a change of mind and heart. He puts His law into their mind. The people had highlighted the symbolism, not the reality. David speaks of hiding the word of God in his heart but this is not true for most of the people. In a day to come, it will be true. It will reach beyond the mind and into the heart so that the life is transformed. This is what has come to us in Christ. The fact that we have already come into the good of this does not mean that the prophecy has been fulfilled. The language clearly demands that there is a national fulfilment. While the basis is the same, the details of what results will vary. For some, the inheritance is on earth while for others, it is in heaven. Israel as a nation will have a privileged position on earth. Every believer today has a portion in heaven. Believers from other nations at other times may have a less privileged position. What is true for every believer is that they will have a relationship with God. They will be His people and they will all know Him in a personal way. There is no need for any to teach others the knowledge of God. Every person, from the least to the greatest, will know Him. This is already the portion of the believer today. If it is not true for an individual, he does not have eternal life.
The basis on which a person is accepted is that the Lord shows mercy. Unrighteousness is put away in the mercy of God. Sins and iniquities are blotted out from the record of God. It is not simply a case that the Lord forgives. Sins that are forgiven can be raised in the future. The assurance here is that every record of every sin has been put out of the mind of God. It is impossible for them to be raised at any time in the future. Here is a glorious contrast with the old covenant of the law. Under law, every success counted for nothing in the light of a failure. Under grace, every taint of sin has been removed.
The writer emphasises that the use of the name, new covenant, means that the earlier covenant has been rendered old. If something is old in this sense, it means that it has served its purpose. It no longer has any use because it has been displaced by something better. The full significance of this will be explained in the later chapters.
Are we living in the good of the new life in Christ?

Memory Verse 'And they shall not teach every man his neighbour, and every man his brother, saying, Know the Lord.  for all shall know me, from the least to the greatest', Heb. 8. 11 
October 2.	Hebrews 9. 1-14
The Tabernacle
The writer now starts to contrast the two covenants in detail. He starts with the sanctuary that is associated with the law. He points out that this comprised of two parts. In the first were placed the candlestick, the table and the shewbread. This is called the holy place. It is a place that was reserved for those who were called to serve. The common people could not enter. Beyond this, there was a second veil which barred the way to the Holiest of all. This is where the golden censor was used. The statement suggests that the Day of Atonement is in view. The high priest could only enter with the incense from the censor. The main piece of furniture is the Ark of the covenant. This held three testimonies to the Lord and His power which were intended to encourage the people. The golden pot of manna taught them that there was a supply for every need. Aaron's rod taught them the power of the Lord to bring life. The tables of the covenant reminded them of the demands of God. All of this was covered by the mercy seat with cherubim over it. This taught the people that the only way to gain acceptance was by blood sprinkled on the mercy seat. No one could fulfil the demands of God.
Under the law, the priests could go into the first section to fulfil the service of God at any time. There were certain forms of service that needed to be performed on a regular basis. In addition, they may be called upon to perform other service in that place. While no common person was allowed in any part of the tabernacle, there was no restriction on the priest as long as he was correctly purified.
In contrast, no one but the high priest could go past the veil into the second part. Even he was only allowed to go in once each year. If he could not go at any other time, it was also essential that he did go at the appointed time. He first brought the blood of the offering for himself and then for the people. The Lord was very careful to preserve His holiness.
The lesson that the writer draws from this is that the Holy Spirit was teaching that there was no way for man to enter into the holiest place. This was only a picture of what the Lord intended. These offerings and sacrifices could never answer the demands of God or of the conscience. The laws of meat, drink, purification and physical ritual served the purpose of reminding the people that they needed something more than the law could give.
The writer now draws a contrast with Christ. He has fulfilled what was pictured in the law. He serves in the true tabernacle, not one that was made by man of physical material. He has brought an offering which has fulfilled all that was pictured before. He has gone into the holy place on one occasion. He did not leave that place in the way that the Levitical priests had to leave. Their work was never complete. Their offering never satisfied the demands of God. The blood that they brought and the water of purification cleansed the people in an outward way. In contrast, the blood of Christ removes every remembrance of dead works and allows us to serve the living God. The writer makes clear that this is a work of the Godhead as a whole. The blood of Christ tells us that it is the Son who offered Himself. It was under the direction of the eternal Spirit. It was all done under the eye of God in such a way that He could testify that there was no blemish in the offering.
Are we enjoying our access into the Holiest?

Memory Verse 'The Holy Ghost this signifying, that the way into the holiest of all was not yet made manifest, while as the first tabernacle was yet standing', Heb. 9. 8
October 3.	Hebrews 9. 15-28
The Three Appearings.
The writer now tells us the reason for a mediator of the new covenant. The first covenant could highlight failure. It exposed the sin that needed to be put away. The offerings were not adequate to achieve this. They could not meet the demands of God. This means that the inheritance could never be secure. There must be a price paid that would answer for these transgressions. This is why we need Christ as the mediator of the new covenant. Because of what He has done, there is a promise of an eternal inheritance. A covenant requires that someone die in order to bring it into force. Noah offered burnt offerings. The covenant with Abraham was ratified when the Lord passed through the offerings that he laid out. The old covenant was ratified when blood was sprinkled on the book and the people. Moses stated that this was the blood of the testament which God commanded. Even the tabernacle and its vessels was sprinkled with blood. As the writer looks over the demands of the law, he notes that there is almost nothing that does not require to be cleansed by blood. It is only blood that can bring forgiveness and freedom from sin.
The conclusion of this is that, if the patterns needed to be cleansed in this way, the reality of what they represent must be cleansed in a greater way. It is one thing to have a picture. We all appreciate that this will never be a perfect representation of the reality. For this reason, they do not need to be purified in a way that meets every demand of God. When it comes to the reality, there is no room for any shortfall. Every aspect of this covenant must meet every demand of the character of God without any failure.
The writer now tells us that the assurance we have is that Christ has entered into heaven itself. He represents us in the presence of God. This is not a picture. There is no question that any failure could ever be permitted. The truth goes beyond this. There can be no question of repetition. If the promise of God is to be fulfilled, every sin whether past, present or future, must be dealt with in a way that can never be questioned. This is true for the work of Christ. He does not need to repeat the offering. If this were the case, He would have needed to offer Himself consistently from the foundation of the world. It would not be enough that He appeared once, thousands of years into human history, in order to deal with all the sins that had occurred before that time. The assurance for our hearts is this, that He has come once and put away sin completely. The word, once, indicates something that does not need to be repeated. Just as men die once and then face the judgement of God, so our Lord was offered once to take that judgement upon Himself in place of the many who would believe. The Scripture is precise. When we think of the value of the work of Christ, it has no limit. There is no reason why any person in this world could not be delivered from sin by the death of Christ. When we think of the effect of the work of Christ, it is limited to those who believe. In this verse, the qualification is them that look for Him. The thought is that those who look to Christ as the offering for their sins in a personal way are the ones who will know the value of His work. For each of them, there is the assurance that He will appear in a personal way and no sin will be brought into question. They will be delivered from every vestige of sin into the inheritance of God.
Are we looking for the Coming of our Lord?

Memory Verse 'So Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time without sin unto salvation', Heb. 9. 28
October 4.	Hebrews 10. 1-10
The Shadow of Good to Come
The writer now emphasises that the law is only a shadow of what was to follow. It could not make a person perfect in the sight of God. The reference to year by year suggests that the Day of Atonement is in view. This was the day on which every male was expected to present himself before the Lord. The high priest would go, in picture, into the presence of God and offer two sacrifices for sin, first for himself then for the people. If this sacrifice had been sufficient, there would be no need to repeat this in future. The very fact that the ritual is observed annually shows that the law could not fulfil this purpose. All that this could do was to picture what the Lord required in order to deal with sin.
The writer now draws a contrast with Christ. He quotes the words of Psalm 40 to show that the Lord would come to fulfil the pictures. David had already anticipated that the sacrifices and offerings would not satisfy the demands of God. It does not mean that they did not have a place. What he recognised was that they could never provide a final solution. By the Spirit of God, the writer applies the quotation to our Lord at His incarnation. He quotes from the Greek version of the Old Testament where there is a reference to a body that is prepared. Humanly speaking, we might see this as a mistake. The Spirit of God shows that even what appears to be a mistake may be overruled to go beyond the original thought. The Son of God had to come as a man in a body of flesh in order to fulfil what the offerings could not do. There is an allusion to each of the offerings in these words. The word, sacrifice, would normally be used for the peace offering. Both the burnt offering and the sin offering are named. The trespass offering would be a variation of a sin offering. In this way, there is a direct reference to the blood sacrifices of the law. The other reference to the offering may allude to the meal offering that would accompany other offerings. None of these could satisfy the heart of God. He sent His Son to fulfil the work. Our Lord came to do the will of God. In this context, the reference to the volume of the book may well show that this is the true import of all Scripture. It can be compared with the description of the journey to Emmaus in Luke chapter 24. Our Lord showed that the things of Himself could be found on every page of Scripture. There is an interesting difference between the original text and the quotation here. In Psalm 40, David says, I delight to do Thy will. Here, our Lord states at His incarnation that He came to do the will of God. The best that David could ever do would fail to fulfil the will of God in perfection.  In contrast, our Lord came knowing all the will of God and knowing that He would fulfil every last detail.
The writer highlights for us that this statement indicates that there is a will of God beyond the demands of the law. The only way in which this would be possible is if there is something that supersedes the law. Israel placed themselves under bondage to the law at Sinai. From that time, every Israelite was in bondage to the law until its demands were met. The assurance here is that Christ came to answer the demands of the law in a way which means it no longer has a claim on those who place faith in Him. We do not need to repeat the offerings of the law in order to be accepted in the sight of God. The work of Christ has provided a basis on which we are sanctified permanently. We have a right of access into the presence of God which can never be taken away.
Are we rejoicing in the finished work of Christ?

Memory Verse 'Then said I, Lo, I come, in the volume of the book it is written of me, to do thy will, O God', Heb. 10. 7
October 5.	Hebrews 10. 11-25
The Assurance of Faith
The writer now contrasts the priests of Levi with the Lord. Every priest had to stand every day and bring the same offerings because they could not take away sin. In contrast, our Lord has offered one sacrifice that does not need to be repeated. It will never lose its value through the ages of eternity. In view of this, He has sat down on the right hand of God. The purpose of God must now be fulfilled. He has an absolute right to bring it to pass. All He has to do is wait until the appointed time. As far as the question of sin is concerned, there is nothing more that needs to be done. Every enemy will be made to fall at His feet and be subject to Him. On the same basis, there is nothing that can be added to those who are His. We stand complete as far as God is concerned in virtue of His offering. The writer again quotes the promise of the new covenant to show that there is nothing more required.
He now brings us to consider the implications of this as far as we are concerned. The first one is that we have access into the holiest. This is no longer limited to an elite company of priests. There is a Man Who went into the presence of God in the value of His blood. This shows that we too can enter with boldness. We cannot enter under law but there is a new way which He has made. Because He has entered on resurrection ground, every believer who is linked to Him can enter on the same basis. He is our high priest of the house of God. The basis on which we draw near is a true heart of faith, hearts sprinkled from an evil conscience and bodies washed with pure water. We can only approach on the ground of a genuine faith. We may make profession but this will not allow us access. Sin must be dealt with. This is our position in Christ but we need to confess our sins in order to enjoy this as He desires. We must also cleanse ourselves from the defilement of the world. The conscience may speak of sin. The body reminds us that we cannot avoid the corrupting influence of the world.
The next charge is to hold fast our profession of faith. If we are living in the good of the presence of God, we will be able to face the enmity of the world. The order is important. If we do not enter into the holiest, we will never be fit to stand in the world. There is one qualification as far as our stand is concerned. We must hold fast without wavering. There will be many things in the world that will challenge our faith. We cannot withstand any of these in our own strength. We can, however, be certain that none of them will be able to overcome us while we stand in the power of the Lord. As soon as doubts arise, we become a prey to the devil.
The next charge is that we should encourage one another to show love and good works. Once again, faith is seen in action. It leads to love and love will be manifest by good works in the life of the believer. We are not only responsible to show this but also to encourage others in the same path. Against this background, we should always be found meeting with the saints whenever possible. There are at least two reasons for this in these verses. The first is that we can encourage one another. The second is that we all face danger. None of us can stand on our own. If we are looking out for the good of others, we need their help for our own lives as well. The dangers will only increase so this will be even more important as we go forward.
Are we living in the enjoyment of access into the Holiest?

Memory Verse 'Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water', Heb. 10. 22
October 6.	Hebrews 10. 26-39
Warning and Encouragement.
The writer now warns of the consequences of disobedience. Without work of Christ, there is no sacrifice for sins. If someone chooses to reject Christ, the only prospect is that they face the wrath and judgement of God. There is no escape. Everyone who refuses Christ will be consumed in the judgement. If someone ignored the demands of the law that was given through Moses, he would be put to death based on the witness of two or three men. If this is so, how much more severe and certain is the judgement of someone who refuses the Son of God. He has despised the Son of God, the blood of the covenant of God and the Spirit of grace. Once again, there is an allusion to the Trinity. Father, Son and Holy Spirit are all united in the work of salvation. Rejection is a slight against each of these. The writer quotes the warning of God that vengeance belongs to Him. He will repay. Previously in the New Testament, this has been quoted as a reason for us not to take revenge on our own account. Here, it is quoted from the other aspect: God will take vengeance on those who do they refuse His mercy and follow a path of sin. He will judge His people or, in this context, those who profess to be His people. They face the prospect of falling into the hand of God as their judge. This is something to strike terror into the bravest heart.
The writer now reminds the believers of how they behaved in the past. They were prepared to endure extremes of suffering in at least three ways. They were made an object of scorn and torture for their own profession. They suffered because they showed compassion to those who were treated in this way even when they did not suffer themselves. The writer has personal experience of this. Finally, they allowed their enemies to take whatever they wanted without their joy diminishing. This was because they recognised that their true possessions were in heaven. Everything that this earth offered is passing. Everything that belongs to heaven will endure. Faith lays hold on this and it gives an assurance which leads to a reward that cannot be measured in earthly terms. The devil will try to remind us of what we lose when we follow Christ. Faith lays hold on all that we receive. The reality is that what we lose can never be compared with what we will receive. We need the patience to follow the path of God and enter into the fullness of all that he has promised. The writer gives two promises that should sustain us in this trial. These were given to Habakkuk as he faced similar circumstances. It appeared that evil prospered while good failed. He was told to go into the watchtower and see the reality of God's perspective. Evil may prosper for a time, the Lord will fulfil His promise. He will triumph eternally. The only power that will sustain a person is faith in God. If there is reality in a profession, this will be seen by the character of a life that faces these difficulties in the assurance that God is in control. If a person pulls back from the path of faith, it is demonstrating that he is only imitating what the Lord wants from His people. In the early days of Christian testimony, no one would join with the believers because of the consequences. When Saul of Tarsus was converted, a change took place which meant that there was peace. In these circumstances, there would be some who might be tempted to profess faith without reality. As the writer pens this epistle, the tide is turning again. Those who did not have reality in the faith will not stand the test. They face eternal judgement. The true believer holds onto his faith in a way that shows he possesses the new life that the Lord promises to those who believe.
Are we walking by faith or by sight?

Memory Verse 'For ye have need of patience, that, after ye have done the will of God, ye might receive the promise', Heb. 10. 36
October 7.	Hebrews 11. 1-2.
What is Faith?
The writer now deals with the question of faith. He starts with a definition of what faith really is. This is important for us to grasp. There is a danger that many people believe that faith is simply believing. Some will argue that they have faith although it is not something concrete. They believe that there is a God. They may believe that because God is love, He will not judge. Some will claim to believe in Jesus, but only as the historical person. They may believe that He died the sin, but they do not allow this to affect their lives. At best, such faith is superficial. At worse, it gives a false hope.
When the New Testament, or indeed the Bible as a whole, speaks of faith, it has the idea of laying claim to the promises of God. There are many things which the Scripture leads us to believe, but they lie in the future. By faith, these things should be come as a real as those things which we touch and handle on a daily basis. As we grow up, we learn many facts especially when we go to school. In many cases, the majority of these facts have no impact on our later life. Other facts may be useful on the eve the occasions. The word of God stands in complete contrast to this. Every detail that has been recorded is there because it has a potential to affect us in our daily life. Faith lays hold on these truths in a way that will mould our life into the image of Christ.
In addition, the word of God teaches us about things which are invisible to the natural eye. We can easily think of angels, demons, the devil and even God Himself. Many in the world will not believe because they cannot see. Faith recognises the reality of the unseen. We will appreciate that these are just as real as things that we see. More than this, they are eternal and therefore more lasting than the physical things that we can see. Anything that is visible will come under the judgement of God and be consumed in the fire. Things which are not seen will not be consumed but certainly do face the prospect of eternal judgement if people do not bow the knee to Christ.
The writer now takes us back to the Old Testament to confirm that this is nothing new in the mind of God. The Jews laid emphasis on the commandments that God gave. They boasted in the Temple that was built originally under the instruction of God. They failed to appreciate that the temple which they saw in their own day was only an imitation that had been devised by a man. The Lord had warned the people in Jeremiah's day that there was no value in boasting of the Temple. This was the Temple that Solomon had built based on the instructions that the Lord had given to David. Every detail of this building had come from God. Even such a building had no value when the activities of the people denied the name of the Lord that the building was intended to represent. Isaiah starts his prophecy with a similar warning regarding the the offerings and feast that the people observed. No ritual or structure had any value without reality in the heart. The writer will take us through the history of this world. He will start from creation and take us through the Old Testament to show that it is only faith that has ever gained favour with God. It is notable that he will list more examples of those who were not under law. Even this implies the fact that the law had failed to fulfil its purpose. Rather than faith in God, men relied on their own efforts to gain acceptance in His sight.
Are we resting on the assurance that only faith can give?

Memory Verse 'Now faith is the substance of things hoped for, the evidence of things not seen', Heb. 11. 1
October 8.	Hebrews 11. 3-7
Faith before the Flood
The writer now takes us back to creation. He reminds us that it is by faith we understand the work of God in creation. When he speaks of the worlds, he uses a word that could refer to either the physical creation or the ages of history. The statement is true in both respects. We look at the physical creation. We find from the first chapter of our Bibles that God spake and the creation came into being in perfect order. There is no physical entity that has its origin outside of the word of God. Certainly, men and even animals may have moulded materials to make something different. This is forming what is already present. There is no question of giving rise to an entity which had no previous form. Even the greatest of men have had to learn the lesson that Nebuchadnezzar learned: it is God who rules in all the kingdoms of men. 
The qualifying phrase equally applies to a physical creation and the ages of history. At the physical level, scientists have recognised many forms of subatomic particles which are the building blocks for our physical creation. In the realm of history, Daniel particularly gives us an insight into the angelic forces which are at work behind the earthly rulers. John tells us that the whole world lies in the Wicked One.
The writer now brings us to view examples of faith. He starts with Abel. Here is a man who showed his faith by his sacrifice. The lesson is abundantly clear. The basis on which any person is accepted in the sight of God has never changed. Abel anticipated the sacrifice of Christ when he brought the firstlings of his flock. He was accepted but Cain, who brought an offering of his own efforts, was refused. God bore witness to the offering of Abel, who shows the reality of faith by speaking with God after death. This foreshadows the truth that Paul states: the moment a believer dies, his soul is in the presence of the Lord.
The next example is Enoch. He is a man who showed his faith by the way in which he lived. If the testimony of Abel is that he spoke after his death, the testimony of Enoch is that he did not die. God took him into His own presence so that he did not see death. This is a foreshadowing of the hope of the believer today. We have an expectation that the Lord is coming and there will be living saints who will be taken to heaven without dying.
The writer underlines for us that the lesson of God is clear. It is impossible to please Him without faith. It does not matter how much effort someone expends. It does not matter how closely someone maintains obedience to the law of God. Every effort of man falls short of what God requires. Our Lord demonstrates exactly what He is looking for. He wants love that seeks the good even of those who are enemies. He wants labour that stops at nothing.
The final example before the flood is Noah. Here is a man who heard and heeded when God warned that judgement was coming. He showed respect for God, he obeyed the word of God. By doing this, he saved his own house and condemned the rest of the world as they refused to listen. The result is that he became an heir of the promise of God. He was seen as just in the sight of God, not because of his own character but because of faith. Only Enoch and Noah men are said to walk with God. Both of them are men of faith.
Is our life marked by faith?

Memory Verse 'But without faith it is impossible to please him:  for he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him', Heb. 11. 6
October 9.	Hebrews 11. 8-19.
The Faith of Abraham.
The writer now brings us to consider the faith of Abraham. He quotes four examples of the way in which Abraham demonstrated his faith. He starts at the beginning of the record of Scripture. The Lord called Abraham and he went out of his own country without knowing where he was going. It is notable that there is no record of the time spent with Terah in Haran. The silence of Scripture is instructive. Comparison with the historical record shows where the faith of Abraham faltered. The whole thrust of this epistle is that faith will be seen in obedience to the word of God. The Spirit of God highlights Abraham's obedience. He overlooks the delay that was brought about by disobedience. This is true as far as our lives are concerned in respect of the judgement seat of Christ. Our sins will not be called in question, but there will be gaps in our lives where we failed to walk by faith.
The second example summarises the life of Abraham. Faith meant that he was willing to live in a tent while waiting for the promised to be fulfilled. The writer notes that there were three generations who all lived in tents together. He had the assurance that God would give him the place that He had promised. Abraham was content to wait for God's time to fulfil that promise. The fact that Isaac and Jacob are named here shows that this was the character of Abraham's life from the first. It perhaps emphasises for us the importance of the life of faith in the sight of God.
The third example concerns the birth of Isaac. Abraham had proved himself by leaving his old country. He had waited for the promise of God even if the record of Ishmael suggests that his faith may have faltered for a time. When God gave the promise, Abraham believed His word and as a result the child was born. The writer attributes faith to Sarah here. Once again, we may remember her laughter but the Lord saw the faith. There are many occasions when we may make an instantaneous response which we immediately regret. This appears to be the case with Sarah in Genesis chapter 18. The Lord does not highlight her failure but the faith that led her to try to rectify her failure. The historical account shows us that the Lord knows every detail. The record of faith highlights what the Lord takes pleasure in seeing from His people. The result is that a man who was as good as dead became the father of a multitude as numerous as the stars or the sand. The fact that stars are quoted first here would highlight that the heavenly seed is primarily in view. None of the four people quoted saw any evidence in their lifetime that the promise was being fulfilled. They were content to live a strangers in the assurance of promise that God had given. This is a parallel with the present day when those who look for the promise of God have an inheritance in heaven. Like Abraham, we must be prepared to give up anything that this world offers for the sake of Christ.
The final example in the life of Abraham is when he offered Isaac on the altar. Here was a man whose trust in God is so great that he is ready to believe God would fulfil His word by raising Isaac from the dead. The lesson for these Hebrew believers and for us today is that we walk in the power of the resurrection of Christ. We are not constrained by limitations that natural life places on the natural man.
Are we resting on the promises of God in every circumstance?

Memory Verse 'These all died in faith, not having received the promises, but having seen them afar off, and were persuaded of them, and embraced them, and confessed that they were strangers and pilgrims on the earth', Heb. 11. 13
October 10.	Hebrews 11. 20-29.
Faith before the Land.
The writer now considers faith in the lives of men before the nation entered the land. He starts with Isaac blessing his two sons. He tells how Isaac blessed according to the mind of God but ignores the fact that this was not Isaac's intention. It is clear from the account in Genesis chapter 27 that Isaac knew as he gave the blessing that it was the mind of God. It is this that is commended here. The key is in verse 35 of that chapter. Isaac had to tell Esau that Jacob would receive the blessing. We cannot commend the way in which Jacob obtained the blessing but it is clear that it is what the Lord intended.
The faith of Jacob is highlighted in the way in which he blessed the sons of Joseph. He did not make the mistake of his father or his grandfather. They thought that the eldest should be given the inheritance. Jacob realised that the Lord must fulfil His purpose. The first gives place to the second. Paul highlights this as a principle of Scripture. The first is natural, the second spiritual, 1 Cor. 15. 46.
Joseph demonstrates his faith when he commands the people to take his bones and bury them in the land of promise. At the time, there was no prospect of leaving but he knew that the promise of God must be fulfilled.
The writer now gives five examples of faith in the life of Moses. It is notable that every one of them precedes the giving of the law. This, in itself, serves to emphasise that the law and faith are in conflict. The first example of faith is at the birth of Moses. This is clearly the faith of his parents. They recognised the hand of God and hid Moses to defy the command of the king. We are not told what the consequences might have been but this counted for nothing in their eyes.
The second example is when Moses reached an age of maturity. He chose to identify with his own people who were suffering in preference to living in the palace of Pharaoh. He had a position of influence but he appreciated that deliverance must come from God. Again, we may question his actions but the Lord saw the heart behind what he did. It is clear here that even when he killed the Egyptian, he understood the likely consequences.
The third example is when he abandoned Egypt. He withstood Pharaoh because he saw the invisible Lord who is far greater in power. This is probably a reference to the way in which he defied Pharaoh, called plagues on Egypt and finally led the nation out of the land. When he fled to the wilderness, it was in fear for his life. When he led the people forty years later, he could tell them to stand still and see the salvation of the Lord.
The fourth example is the Passover. Pharaoh had issued a death threat against Moses but he openly defied Pharaoh by instructing the people to kill a lamb. It was not Moses who died but the firstborn of Egypt from Pharaoh to the least of the people and their cattle.
Finally, he led the people through the Red Sea on dry land. We can only begin to imagine the enormity of this task. There were more than half a million men with women, children some of whom would need to be carried, and a host of cattle. Everyone passed in safety but not one Egyptian managed to follow.
Are we continuing in the walk of faith?

Memory Verse 'Esteeming the reproach of Christ greater riches than the treasures in Egypt: for he had respect unto the recompence of the reward', Heb. 11. 26
October 11.	Hebrews 11. 30-40
Later Examples of Faith.
The writer now highlights further examples of faith after the law was given. He starts with Jericho. He records how the walls fell after the people walked round the seven days. He then adds the faith of Rahab, the harlot, who was saved because she received the spies. It is interesting that the testimony of God is that the rest of the city perished for unbelief. The Lord is teaching us that He was always looking for faith. It is notable that the only example of faith after the law was given is that of an immoral Gentile. Rahab was excluded from the promise under law on at least two counts. Grace delivers her through faith where law would condemn according to her works.
The writer now lists six men of faith but gives no details of their exploits. There are three pairs listed but the names for each pair are reversed chronologically. Barak would not go to battle alone. Jephthae sacrificed his daughter. Samuel never challenged the Philistines. The attitude of the people to Samson shows that their faith never anticipated a victory. They were content to accept the rule of the Philistines even while Samuel was their judge.
The writer now lists the exploits of the prophets. They fulfilled what the judges and kings should have accomplished. The list of their triumphs is immense. Some are clearly taken from the Scriptures while others are not so readily identifiable. As we think of kingdoms that were subdued, we remember the men of God who spoke to kings and directed them in the battle. We could think of Elijah who brought us the people to repentance. They were ready to slay the prophets of Baal even if the threats of Jezebel were not silenced. It is easy to see the faith of Daniel for whom the Lord stops the mouth of lions. Both Elijah and Elisha were used to restore children to their mothers after death. These were only some of the mighty acts that God wrought as a result of the faith of His prophets. It is sad to think that the nation of Israel refused such men.
The next details for the prophets show their faith in the face of adversity. It is easy to show faith when the Lord is granting a mighty victory. What many of the Lord's servants had to learn was that they needed faith to continue when His people refused their words. They were willing to be tortured and refused to deny the Lord because their hope was in Him. They understood that whatever trials they faced in this life, their Lord would never fail them. Others of them were mocked and scourged, some even being imprisoned. Many faced death by a variety of means. Some were stoned. Some were sawn. Some were killed by the sword. Some were left to wander in animal skins with no support. Men despised them but the testimony of heaven is that the world was not worthy of such men. It is clear that the believers to whom this letter was written are no different to earlier generations. It is not that the Jews in the first century have rejected the gospel so much as the fact that the nation as a whole has consistently refused the testimony of the Lord. The people of that day were no different to their fathers. Israel never had any place for the servants of the Lord. They were left to live wherever they could find shelter. They never received the promise of the Lord. The wonder for today is that God has chosen to give us something better. Those who went before could not receive their inheritance until we have received ours. How our hearts bow in worship at the goodness of God to us!
Do we recognise the great privileges that we enjoy from the Lord?

Memory Verse 'God having provided some better thing for us, that they without us should not be made perfect', Heb. 11. 40
October 12.	Hebrews 12. 1-3
The Object of Faith.
The writer now brings the challenge of what he has stated. We have a great cloud of witnesses on every side. It does not matter how we view this, the message is clear. We have an example from those who have gone before. It is now our turn to fulfil the responsibility of maintaining the witness to the name of God. The lives of those who went before witness to the faithfulness of God. It may be, as well, that they are waiting for us to finish our path so that they received their reward. In order for us to do this, we must set aside anything that would hinder our progress. The weights suggest those things which may be legitimate but will hinder our progress. There are many things in this life which are not directly wrong as long as they are not allowed to impact on our spiritual life. We all have responsibilities in different spheres. It may be home, school, employment or families. We have a duty to fulfil in all of these areas but we must never make it an excuse for failure in our spiritual life. We must also ensure that we do not become a prey to sin. It may be that the sin of unbelief is the primary thought here. This would be easy to see in the context of the epistle. This does not exclude other sin. Every individual will have those things which might tempt them more than others. What is certain is that sin in the flesh will never abandon its attempts to bring the believer back into its power.
We now come to the positive challenge. We must run the race with patience. The greatest danger for the believer is that we may start well and then ease back. Perhaps the most common reason for this is that we look back on progress that we have made. Instead of our eye being on the goal ahead, we focus on where we have been. Many a race has been lost because the athlete looked over his shoulder for the opposition. As far as we are concerned, our eye must be on our Lord at all times. The writer uses the name, Jesus, to emphasise that we are looking to someone who has already finished the course in perfection. In this, we have an advantage over earlier generations. They had to press forward in light of increasing revelation. We have a full revelation and a perfect example. Our Lord has walked the path of faith from beginning to end. He is not guilty of a good start that falters. He is not guilty of learning from mistakes at the beginning. Every step of His pathway was perfect. His motivation was the joy set before Him. He faced every circumstance in life in the light of where He was going. This is what the writer has tried to emphasise. We have an inheritance and an anchor for our souls. The One who trod the pathway is now set down at the right hand of the throne of God. He is in the place of the ultimate power. He has endured more than any of us will ever suffer. He has been shamed and humiliated and He treated it with the same derision that men showed Him. He has faced every form of opposition that we could imagine from sinners and He never faltered.
The challenge for us is that if our eye is on Him, we will not become weary. As soon as we look around, there will be many things to discourage us. If our perspective is wrong, we will be tempted to think that we cannot reach the goal. There are two dangers. The first is on a physical level, we may exhaust our strength because we are not trusting in the Lord. The second is on a mental level, we may think that our efforts are pointless because we try to measure using natural means instead of waiting on God to reveal His way.
Where are we looking as we face the problems of life?

Memory Verse 'Looking unto Jesus the author and finisher of our faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God', Heb. 12. 2
October 13.	Hebrews 12. 4-29.
The Purpose of Chastening.
The writer now considers the question of suffering. He points out that the believers have not yet given their lives in the battle against sin. The thought appears to be that we have been called into conflict with the world. As such, the only real prospect that we should have is that we will find ourselves at enmity with the world around us. Ultimately, this will lead to death for many of the Lord's people. If we want to live for Him rather than in the bondage of sin that the world knows, we cannot expect anything different. If we do not see this, we should be thankful that the Lord has not called us to go as far as we might.
He now adds a second aspect suffering. The Lord will allow us to suffer in order to develop our spiritual character. In the same way as a father will instruct his child and rebuke him as necessary, so our Lord will do this for every child of God. When we face these difficulties, we should recognise that it is evidence that we are sons of God. Our God trains us in the same way as a father trains his children. If we do not see this, the challenge is that we may not be true in our profession. A further aspect to this is that an earthly father will chasten by his own standards. Depending on his personal circumstances, he may act differently. We still accepted this as something he had the right to do. The lesson here is that we may be certain that any action of God is perfectly measured. It may bring sorrow rather than joy but it will lead to a fruit of righteousness and peace if we submit.
The writer now encourages us to help those who face trials. We should be ready to support them and to encourage them in a right way. Two characteristics should mark our path: peace and holiness. Without these, no one will enjoy the presence of the Lord. In contrast, we must ensure that we do not allow bitterness to develop and trouble us. This will only lead to corruption. Esau is quoted as an example in this context. He sold his birthright but still tried to obtain the blessing that he had forfeited. When this failed, he was marked by bitterness even though he shed tears. There was no repentance.
The writer now highlights the privilege of the believer today. We have not been brought to a place of darkness and fear. We have been brought into a place of joy, light and liberty. We have been linked with the hosts of heaven, God Himself, those who have gone before and, most of all, to our Lord Jesus Christ who has established a new covenant in His blood. In place of cries for vengeance, we have been brought into the salvation of God. The writer now asks his readers to ensure that they are truly among that company of believers. He adds that the consequence of unbelief is severe. There is no possibility of escape if we turn away from the Son Who has spoken from heaven. The earth was shaken when He gave commandments to Israel. In a day to come, heaven as well as earth will be shaken when He intervenes in order to establish His kingdom. In that day, it will not be simply a new covenant to replace the old, it will be a complete renovation of the earth. He will establish a kingdom that cannot be shaken and we have part in that. This is what should motivate our lives today. We should be ready to serve God reverently. Our lives should be a clear testimony to the fact that our trust is in God and that the things of time are only passing.
What is our response to tribulation?

Memory Verse 'Now no chastening for the present seemeth to be joyous, but grievous: nevertheless afterward it yieldeth the peaceable fruit of righteousness unto them which are exercised thereby', Heb. 12. 11
October 14.	Hebrews 13. 1-25
Closing Exhortations
The writer now concludes the epistle with a number of exhortations. The first of these is to show brotherly love. He uses the word that indicates affection for a brother. This reminds us that we are all part of the family of God. We should not treat a fellow believer in a way that is different to the way we treat our family. It is not enough that we show basic kindness to other believers, they are members of our family for eternity.
The next two exhortations come directly from this. The first reminds us that we should love those whom we do not know as well as those whom we do. There are some believers who are easy to love. There are some who are more difficult. Clearly, if they are strangers, we do not know which category they fill. What we do know is that this is no excuse for us to avoid our responsibility. The next exhortation reminds us of believers who are suffering. Some may be in prison while others suffer physically. Once again, love takes us beyond the superficial response. We must put ourselves into the position of those who suffer. We need to think about how we would feel in their situation.
The next exhortation limits what the world would see as love. There is no reason why a believer cannot marry, this is always honourable. In contrast, there is no place for any to engage in immoral behaviour, this will bring the judgement of God.
The writer now emphasises contentment as an evidence of faith. There should be no love for possessions or money because our trust is in the Lord who will meet every need. He is our helper in every circumstance of life.
The next exhortation deals with our relationships with those who are raised up to guide. They are an example of faith. Their life finds its fulfilment in Jesus Christ. We can be certain that He never changes. In contrast, we must not allow our hearts to be drawn away by false teaching. We need to be established in the grace of God, not in outward observances such as eating meats or even, in that day, the offerings of the temple altar. This will take us outside of the natural order. Certainly, there was a real significance for the believers to whom the epistle was first written, but it applies in measure to every one of us. We will walk in a way that separates us from the world around and brings reproach. In the light of this, we should still be marked by a continual offering of praise and thanksgiving. It is also important that we do good to those around us. These are the sacrifices of the believer. It is the example that our guides should set. They have a responsibility to give account for those in their care. We need to respect them for this.
He now asks for prayer that he maintains his testimony and also that he may be restored to them quickly.
He closes by pointing them to our Lord Jesus Christ as the great Shepherd of the sheep. He has brought us back to the God of peace and fitted us to live a life of obedience to His will so that we bring pleasure to His heart and glory to His name.
He closes the epistle by asking the saints to receive what he has written. He assures them that Timothy has been set free and that he hopes to see the saints soon. Finally, he greets the elders along with all the saints and passes on greetings from Italy.
Are we prepared for the reproach of Christ?

Memory Verse 'Let us go forth therefore unto him without the camp, bearing his reproach', Heb. 13. 13
October 15.	James 1. 1-15.
Patience in Trials.
James introduces himself as a servant of God and the Lord Jesus Christ. By this statement, he equates the two. Unless the Lord Jesus Christ was God, it would be blasphemous to place the two alongside each other. The writer here appears to be 'James, the Lord's brother', Gal. 1. 19, who took a lead in the counsel at Jerusalem, Acts 15. It is notable that he does not claim any natural relationship with our Lord. 
He writes to the twelve tribes who have been scattered abroad. This places the epistle at a later time than the death of Stephen. He is particularly concerned with Jews who have been scattered.
He starts with a call to recognise that the trials which they are facing have a purpose. They can rejoice in the hand of God with them because every trial has been measured for a purpose. It will lead to increasing patience which in turn will lead to spiritual maturity. The experience has parallels with our natural experience. The child develops from a babe who needs to be carried by parents into a full-grown person who can stand on their own. In the same way, a believer should grow from a babe in Christ who needs to be fed and supported constantly into a mature son of God who is able not only to stand, but to help others as well. There will be questions about our circumstances. Our God will not dismiss our questions, rather He will answer them in a way that increases wisdom. The only requirement is that we ask in faith. The idea of this is that we trust our God to control the circumstances for our good. If we doubt, we will allow ourselves to be moved by the circumstances. This is never a reliable guide. There may be occasions when they will help us when we have a decision to make, but the word of God must be the basis even at this time.
James now answers the question as to how we can rejoice in these trials. He starts with those who have nothing as far as this world is concerned. The assurance for them is that the Lord has taken an interest and is working to raise them up. As they go through the trial, it will develop a spiritual character that will bring glory to God and reward to His people. The rich can also rejoice because the Lord is showing them that there is only one secure foundation. Everything in which they trust naturally will come to nothing. If they want to have something that will last, they need to walk in complete dependence on God. This is why the Lord told the rich young man to sell all that he had. The act of itself did not have any merit. It was intended to be a manifestation of his trust in the Lord. In reality, his trust was in his riches. This is what denied him eternal life. Whether rich or poor, the assurance is that those who endured the trial will receive a crown of life. The riches of earth will fade and corrupt, the crown of life will endure for eternity.
James now deals with the question of temptation to sin. Every trial may bring some form of temptation to do what is wrong. James states clearly that God will never expect us to act in this way. It is the flesh within us that will try to draw us away from God into our path of sin. The route is always the same. The flesh generates a desire. If we give place to this, it leads us to the act of sin. This brings us into a bondage which will destroy our spiritual life. The believer will never lose eternal life but our testimony in this life will be destroyed if we allow sin to work.
Are we prepared to seek wisdom from above for the trials of life?
Memory Verse 'If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him', James 1. 5
October 16.	James 1. 16-27
Evidence of New Birth
James now calls on us not to be deceived. We have a Father who is perfect in knowledge. He will always give what is good and perfect. The devil will tempt us to follow things that appeal to our natural man but draw us away from God. God will never change so what comes from Him will always be good. The prime evidence of this is that we were born again by a work of God through the word of truth. He has called us to be the first fruits who will show what He wants to give to all creation. If we live in the good of all that He gives, we will enjoy the fullness that God intended for man from the beginning.
James now encourages us to be quick to listen. This may refer to the need to listen for the voice of God to direct us. It may refer to the need to listen to others so that we avoid the dangers that may come from our enemies. We must also be slow to speak. This could refer to raising questions about the dealings of God with us. Instead of listening for Him, there is the danger that we object. It could also refer to the danger that we answer those who persecute in a hasty way. Slow to anger reminds us that anger will almost always lead to hasty speak and failure to listen. The result is that we fail to demonstrate the righteousness of God by our actions. We may feel justified in what we say. It may be perfectly true as far as human reason is concerned. This does not mean that we are vindicating the name of God by what we say or do.
The answer to this is that we turn away from every form of evil and accept whatever the word of God may say. There are many things which are unpalatable but they will deliver us from sin. In the context here, salvation probably indicates deliverance from the power of sin in a practical way in our lives. This will only happen if we accept and obey the word of God without question. As soon as we begin to reason, we open our hearts to deception. We may easily justify ourselves in our own minds but we are not allowing the word of God to do its work. We are no different to the person who looks in the mirror and ignores what they see. Just as we will make adjustments to our appearance because of what we see in a mirror, so we must adjust our lives in line with the word of God. This will bring blessing for our souls. In contrast, the person who is marked by talk rather than actions only deceives himself.
James now shows us the result of the word of God in our lives. He uses a word for religion that suggests ceremonies or rituals. He is probably alluding to the temple worship. What he is saying, in effect, is that all the ceremonial cleansing of the priests or the offerings of the people are worthless. We should not be occupied with the ritual but with the practical show of love in our lives. This will be seen by recognising those who are in particular need such as orphans and widows. These will then become the object of our attention. Unlike the Jewish leaders who went around in their own company and neglected those in need, we are to show the love of Christ to the poor and needy. We must be careful in doing this to avoid becoming stained by sin. A charge that was laid at the door of our Lord was that he ate with publicans and sinners. Too much time in the company of such people will expose us to temptation which we must resist but we must still show the love of God to such people.
Do we allow the word of God to have an effect on our lives?

Memory Verse 'But whoso looketh into the perfect law of liberty, and continueth therein, he being not a forgetful hearer, but a doer of the work, this man shall be blessed in his deed', James 1. 25
October 17.	James 2. 1-13
Respect of Persons.
James now deals with our relationships with one another. He warns the saints that they are not showing the character of our Lord Jesus Christ in their dealings with each another. The way they treat people shows that they are not living a life of faith that is consistent with the Lord. His complaint is that if someone who shows wealth comes into the company, they will give him a place of privilege but if a poor person comes in, they give him the lowest place. As James writes, he notes that they may not even give a seat to the poor man. This is a denial of the truth of God. God has no respect for persons so we ought to show the same character. Every one of us is saved by grace. There is nothing about us to merit the favour of God so we ought not to favour other people. He adds that there judgement is evil. They are applying evil thoughts to their conduct and treatment of one another. Every believer is a soul for whom Christ died. This is how we should judge.
James exposes the folly of their thinking. Experience shows that the poor of this world are often those who are rich in faith. The difficulties of life may cause faith to grow in a way in which it does not develop in those who have possessions. By faith, the poor may become an heir of the kingdom that God has promised to His people. In contrast to the poor, it is often the rich who will oppress the believer. They will use their money and status to hinder the work of God. They blaspheme the name of God. This is common in the present day where men are marked by affluence and self sufficiency. We understand that this is a generalisation but it is still true for most of the time throughout the course of history.
The character that should mark the believer is love for all. James calls this the royal law. It is the principle that lies at the foundation of the kingdom of God. We know that love for God comes first but it is impossible to love God without loving our neighbour. It is also clear that James alludes to the parable of the Good Samaritan. This probably would not have been written by Luke at the time that James wrote his epistle but we have to believe that its truth was known to the saints. James makes his challenge clear. If we show respect for persons, we have broken the law of God. This makes us no better than any other person who breaks God's law. Once again, James is virtually quoting the teaching of our Lord regarding the greatest commandment. The lawyer was waiting for a specific command to be quoted. Our Lord quotes a commandment that summarises the whole law. James does the same here. He expands this principle to show that it applies to every aspect of the law. We cannot grade the demands of God. If we break a command, we have broken the law. It is of no consequence which command we break.
James challenges us to live according to the law of liberty. We are not bound by a legal obligation. We live in the power of the Spirit of God. We will not be condemned for sin. We ought to demonstrate the life of God in the power of the Spirit of God. The solemn warning is that if we show no mercy in our dealings with others, we cannot expect to receive mercy when we fall. This is true in our dealings with men but it is equally true that our Lord will hold us to our profession. The heart of God is always looking for mercy. Any true believer will readily acknowledge that this is the only ground on which we can stand.
Do we show the love of God to all without distinction?

Memory Verse 'My brethren, have not the faith of our Lord Jesus Christ, the Lord of glory, with respect of persons', James 2. 1
October 18.	James 2. 14-26
Faith and Works.
James now moves on to challenge our hearts about the reality of our faith. It is easy for us to emphasise faith in such a way that we do not expect a change of life. James quotes an example of someone who is lacking in the necessities of life. If we simply tell them to go away and be satisfied without giving any help, we are denying our faith. Once again, love and faith go hand-in-hand. If I have faith, I will show love. In this instance, my faith will be seen by giving to the person who is in need. If I do not do this, my faith is dead. James now quotes an example of two men. One speaks about his faith while the other one lives it. The one who lives his faith has every right to challenge the one who speaks about it. The challenge is to show faith without works. This is an impossibility. Our Lord could see faith. He saw it in the men who carried their paralysed friend to the house. Even in this, faith was seen in what they did. The four would never have climbed onto the roof, made a hole and let their friend down unless they believed that the Lord would act. The Lord knew that it was faith rather than natural love which prompted them. James highlights the reality of faith without works. He quotes the example of demons. They believe in the power of God. They believe that Jesus was the Son of God. All this could do was bring fear because they would not bow to His authority. This is the key to genuine faith. It is not simply believing facts but rather bowing to the authority of Christ because of who He is and what He has done.
James now quotes two examples from the Old Testament to confirm that this is not new. He starts with Abraham. His faith was confirmed when he offered Isaac on the altar. We know that this was not the first occasion when he believed God. James quotes it because it shows the reality of a faith that has developed. This is another principle that we need to consider. If there is genuine faith, it is not static; it develops with time. Abraham believed God and it was imputed for righteousness before either Ishmael or Isaac were born. It was more than twenty years later when God asks Abraham to offer Isaac. He has walked with God by faith but he has also stumbled. The purpose of this test was to demonstrate that the faith which marked him at the beginning has now developed. The Hebrew writer tells us that Abraham was so sure of the promise of God that he believed God would raise Isaac from the dead to fulfil His word. It is little wonder that Abraham was called the Friend of God.
The second example is Rahab. She received the spies whom Joshua had sent out and she sent them back in peace. She was certainly not perfect in all her actions but the Lord saw her faith. It is notable that she was a harlot. The religious leaders of the Jews despised such people yet Rahab shows that the Lord rewards faith even in such a person. She was guilty of lies to deceive the king's soldiers but this did not negate the promise of the Lord to her and her family. The outward actions can easily be criticised and even condemned but the Lord is looking on the heart. What He sees there brings pleasure to His heart. Not only is she saved from the destruction of the city, she is listed in the genealogy of Christ.
James closes with a final illustration to demonstrate the necessity for works to confirm our faith. Faith without works is like a body without the spirit. The word for spirit is the same as breath. This may be what James means. Faith needs to work in the same way as the body needs breath.
What evidence is there of faith working in my life?

Memory Verse 'For as the body without the spirit is dead, so faith without works is dead also', James 2. 26
October 19.	James 3. 1-12
The Tongue.
James now asks us to consider the effect of our words. He urges the believers to recognise the responsibility of teaching. The teacher is responsible to bring the word of God to the people. He must be careful to recognise that the Lord will hold him responsible for what he teaches. If the teaching is faithful, the teacher has fulfilled his responsibility. The hearer must act on what he has heard. The danger is that there could be a slip of the tongue at any time. We are all in danger of failing to such an extent that someone who does not fail would be perfect. If we can control the tongue, we can control any member of the body.
James now brings us some illustrations of how the tongue may affect those who hear. He starts by comparing it to a bit in the mouth of a horse. As the rider pulls on the reins, he can guide the horse in whatever way he chooses. The same is true for a ship in the sea. Even in a storm, the pilot can guide the ship with a small rudder. These illustrations show us how the tongue can affect people. The teacher passes on the word of God. The people hear and act upon it. The whole company of believers can be affected by the message of one teacher. If the teacher is fulfilling his responsibility, there is a potential for the Lord to accomplish great things. Sadly, the opposite may also be true. James takes up what he has said in the previous chapter. If the teaching is simply words, it can develop pride in the teacher when the people listen. It can also stir up strife. James uses the picture of a fire lighter. Just as a match could start a forest fire, so the tongue can instigate evil amongst the saints. If the tongue is used in a wrong way, it will defile every part of the person and it will spread in a way that is hard to control. James warns us that the devil will be quick to take advantage of a word out of place to undermine or even destroy the testimony of the Lord.
James now uses the contrast with taming animals. Man has been able to tame all kinds of animals, birds, even fish and snakes. What no one, other than our Lord, has been able to do is to tame the tongue. We all know how easily a word slips out. Once something has been said, it cannot be recalled. If someone is offended, he can be harder to win than a strong city, Prov. 18. 19.
James now highlights the inconsistency of our speech. We use our tongue to offer praise to God, our Father. This is the noblest occupation that we could ever undertake. It will be our joy through the ages of eternity to praise the name of our Lord. Sadly, the same tongue today may be used to invoke curses on men. Our Lord told us clearly that we should bless those who persecute us. There is no occasion when we should invoke a curse on others. If we are honest, we are all prone to this fault. It may be that we speak badly of someone but do not invoke a curse. This is no better. James compares it to going to a source of water and never knowing whether the water will be sweet or bitter. It is like a tree which bears random types of fruit. There would be no value in these. There may be occasions when use could be made of bitter water but we would need to know what to expect. If someone planted a fig tree, they would not expect to see olive berries, neither would they expect to see figs on a vine. If our faith was seen in the works that we do at the end of chapter 2, it is also seen in the way we speak here. We cannot control our tongue of ourselves but we do have the Holy Spirit giving help so we are without excuse.
Are we careful to watch what we say?

Memory Verse 'For in many things we offend all. If any man offend not in word, the same is a perfect man, and able also to bridle the whole body', James 3. 2

October 20.	James 3. 13-4. 6
Wisdom from Above.
James now comes to the central point of his message. He has spoken of wisdom, works and knowledge. He now brings them together with an exhortation to show works from a life of good with a meekness that demonstrates the wisdom of God. He starts by warning that envy and strife in the heart is a denial of the truth. This has nothing to do with the wisdom of God. It comes from man and the devil. The result will be confusion and evil.
He now highlights the character of the wisdom of God. This is what is seen to perfection in our Lord Jesus Christ. As one who was brought up in the same family, James has seen this at first hand. He starts with purity. This reminds us that the character of God cannot be compromised. He is holy, He cannot be associated with anything that is sinful. John shows that the anticipation of seeing Christ means that the child of God will be pure as He is. If anyone claims to be following Christ and lives an impure life, we cannot set store by their profession. The language here shows that this takes precedence. It is followed by peace. It may be that refusing sin will bring us into conflict. We cannot avoid this at times but we should live at peace with others as far as is possible. Even if we come into conflict with others, we should still show gentleness and readiness to listen. There will be times when we have to take a stand but the way in which we do it may commend or undermine our testimony. Full of mercy reminds us that we should always be ready to forgive. This is never seen more clearly than at the cross. The hatred of man for God was concentrated on the person of Christ and He responded by praying for forgiveness. He even received one of those who mocked into paradise with Himself. More than mercy, we are expected to show good to those around us without making distinctions or putting on a show. Clearly, this is easier with some than others but we should act in a way that makes no distinction. Again, we have the love of God as our example. He has loved mankind unconditionally and unreservedly. We only stand before Him because of this. We must demonstrate this to others in the way that we treat them. In this way we are sowing the fruit of righteousness in peace. The harvest that we can expect will be peace if we follow this path.
James highlights now that the character which is seen among some to whom he writes is the opposite. They are marked by strife because people are seeking their own desires, not the good of others. They set out to get what they want and are never satisfied. Sadly, they even make a show of praying but their prayers are not answered because the heart is wrong. This is a solemn warning for us about how we conduct ourselves. David warned that the Lord will not hear our prayer if we allow iniquity in our heart. These believers ignored this in the way that they treated each other. James associates this with adultery. They claim to belong to God in the way that the husband and wife are joined. Their actions show that they belong to the world and are at enmity with God. This is no different to the man or woman who leaves their spouse and joins themselves to another. It is evidence of the character that the Scripture indicates when it tells us that we have a bias to envy because of sin working in us. The only way in which we will be delivered is by the grace of God. If we set out to obtain our desires, we will fight against God. If we trust in His grace, He will empower us to live for His glory.
Do we manifest the wisdom from above or the wisdom of men?

Memory Verse 'But the wisdom that is from above is first pure, then peaceable, gentle, and easy to be intreated, full of mercy and good fruits, without partiality, and without hypocrisy', James 3. 17
 October 21.	James 4. 7-17.
Submission.
James now brings some practical implications for us. He starts with the command to submit to God and to resist the devil. The two go together. If we submit to God, we will not fall for the wiles of the devil as readily. If we do not submit to God, we will be a prey for the devil. A second safeguard follows. If we draw near to God, He will draw near to us. This will be a safeguard against the attacks of the devil. The next injunction is to purify our hands and our hearts. Impurity is inconsistent with the believer. James calls his readers double minded. This is true for any who try to live a sinful life and profess to follow the Lord. He calls on them to acknowledge their true state with affliction and mourning. There is an allusion here to the Day of Atonement. Just as the people had to afflict themselves and confess their sins, so we should follow this example if we want to honour the Lord. If we bow to Him and humble ourselves, He will lift us up.
James now brings some specific injunctions in respect of our relationships. We must avoid all forms of criticism. He is not speaking of open sin that needs to be put away. He has the sin of gossip in view. If we sit in judgement on matters of no consequence, we are setting ourselves up as a judge of others. James reminds us that there is only One Who is fit to judge. If someone rebels against the word of God, it may be necessary to put that person away from the company of saints in the name of the Lord. We also need to be careful to remember the instruction that Paul gave to the Galatians, Gal. 6. 1. We should always try to restore those who have fallen. We should always remember that we may fail as easily as any other. If we miss either of these points, we are not fit to deal in discipline. It is only if someone refuses the attempts to restore them, there may be need to put them away.
James now highlights the folly of making fixed plans. There were clearly those who would propose the actions that they will take over a prolonged period. They make no account of the mind of the Lord in these matters. As James continues, it becomes clear that they have no thought of God in their plans. Once again, this is entirely inconsistent with a profession of faith. If we are trusting in the Lord, we will not be following our own plans. None of us can foretell what will happen even on the next day. It is always possible that every plan will be rendered worthless by death. Our life is no more than a vapour that appears and then vanishes. However healthy a man may be, he has no control over life and death. As far as this portion is concerned, this is the extreme example. If we cannot even tell that we will be alive, we certainly cannot foretell or control circumstances that are completely outside of our control. There are a multitude of reasons why we may not fulfil even the simplest of intentions. All we can do is say, If the Lord will, we will do what we propose. James highlights that we need to recognise our life is in the Lord's hands. He is going to deal with men who use others for their own advantage. These men take no thought of the fact that the Lord will hold them to account. Sadly, men will make great claims regarding their own achievements without acknowledging the hand of the Lord. Any claim of this nature is evil in the sight of God. The unbeliever is excused because they do not know God. The believer who lives in this way is guilty of sin because they are living in a way that denies their profession.
James points out that any who do not do what they know that they should is guilty of sin.
Are we concerned with our plans or the Lord’s will?

Memory Verse 'Submit yourselves therefore to God. Resist the devil, and he will flee from you', James 4. 7
October 22.	James 5. 1-20
Patience and Prayer.
James now gives a solemn warning for the rich. They face misery. This is in contrast to the law which promised prosperity for obedience. We have now been called to live in a way that the world opposes. We cannot expect to prosper. Spiritual vision teaches that the things of earth are all passing. The possessions which the rich have laid up will condemn them when the time of judgement comes. The reason is that they have failed to fulfil their obligation to those who work for them. The language may sound severe but the issue is that they have not paid an acceptable wage. There is a clear echo of this in the present day. Rather than ensuring that the workers receive a just wage, many will try to increase their profits by giving the minimum that they can. For the believer, the warning is that the Lord takes note. While this is true for all, we ought to take a lead in paying a just wage.
James adds that they have lived in pleasure and condemned the just. Faced with this, he encourages the believers to be patient in waiting for the coming of the Lord. He uses the illustration of the farmer who sows and then waits for the crop. The reference to the early and latter rain may allude to persecution. The rain may not be desirable at all times but it does cause the crop to grow and to fill. We must expect the persecutions that come and never let them distract us from the assurance that our Lord is coming.
In view of this, we should not murmur against each other because the Lord takes account. The example of the prophets teaches us that we should expect to suffer. Job is quoted as one who patiently endured and saw the mercy of the Lord in the end. We must not judge by present circumstances. We live by faith, resting in the promises of God.
James now warns against taken an oath because we do not have the power to fulfil it. We cannot control circumstances so any promise is subject to the will of God.
James next deals with the question of illness. We should be marked by prayer and praise in all our circumstances. James raises the question of those who are sick. In the context as a whole, it may be that a person recognises a particular sin. In this situation, he will confess his fault and call for the elders of the church to pray for him. There is no automatic link between sin and the sickness although the link between confession and prayer for healing is clear. James quotes the example of Elijah in this context. He is explaining what he means by an effectual fervent prayer. The first requirement is that the prayer is founded on the word of God. Elijah did not pray blindly. He only prayed for the Lord to fulfil what He had said. He was not any different to any other man. Prayer is recognising and laying hold on the word of God. It is not any form of spiritual status. The youngest, simplest child of God can lay hold on God in prayer according to His Word. The prayer was answered because it was based on the word of God, not because of the degree of faith that Elijah demonstrated.
James now encourages the saints to do what they can to restore those who fall into sin. He tells us that this will save from death and cover multitude of sins. It is never the desire of God to expose sin openly. He wants it put away as swiftly as is possible.
Are we marked by prayer in faith?

Memory Verse 'Elias was a man subject to like passions as we are, and he prayed earnestly that it might not rain.  and it rained not on the earth by the space of three years and six months', James 5. 17
October 23.	1 Peter 1. 1-12.
Sufferings and Glory.
Peter introduces himself as an apostle of Jesus Christ. He is writing to those who have been scattered across Asia Minor, probably as a result of persecution. These believers may feel cut off from their fellow believers in Jerusalem. As the apostle to the circumcision, he has an obligation to them.
He reminds them of their calling. They were chosen by God the Father. They were set apart by a work of the Holy Spirit. They were cleansed through the work of Christ. Once again, the idea of the Trinity is clear in this description. Each member has His part to play in the salvation of a soul.
Peter uses a similar greeting to Paul but he adds the idea of multiplied. This is appropriate in the context of the epistle. The believers are passing through a time of tribulation. They need the grace and peace of God to support them at this time. There is little help from men.
Peter now reminds the believers of exactly what God has done. He has acted in mercy, we did not receive what we deserved. He has given us a living hope which is centred in the resurrection of Jesus Christ. The hope is living insofar as we have been made a life in new birth. It is also living in that we cannot lose it through the circumstances of life. It cannot be marred in any way. It cannot be defiled. It will never fade. It is beyond the reach of man. Here is the excellence of our position in Christ. The same power that has purposed us for this and prepared us will keep us until the time when it will be revealed. The language implies that Peter is not thinking simply of what we receive at death. He speaks of the last time. He is clearly looking forward to a specific time when we will receive our inheritance.
All of the blessings which he has outlined should bring joy to our hearts even if we suffer in the present. The assurance of our inheritance far outweighs any suffering. We may find this easy to say today. Peter is writing against a background of believers who have lost all that they held dear. They will be well aware that Peter himself has suffered so he has a right to speak in this way. He outlines the reason for this. He is weighing up the trial of faith and the prospect of the appearing of Jesus Christ. Faith lays hold on the promise of God in the face of every trial. These believers have not seen Christ in the flesh but they love Him. They still cannot see Him but their faith is a source of unspeakable joy. This brings us the challenge as to what Christ means to us. We learn of severe trials in this epistle but the believers faced them with great joy. Most of us no little of such trials but do we know the joy that these believers learned? They anticipate a glory that transcends anything which they have ever known at the salvation of their souls. 
This is something which the prophets could not understand. They had an insight by the Spirit of God. They learned that Christ must suffer and that He must enter into His glory. The two prophesies appeared to be in conflict. All that the Lord would tell them was that this was for a future time. As Peter writes, he assures the believers that this time has now come. Those who have preached the gospel in the power of the Holy Spirit have brought the truth to its climax. Even the angels in heaven did not understand this. We cannot begin to measure the privilege that is ours in this present day.
Are we rejoicing in the Lord at all times?

Memory Verse 'Whom having not seen, ye love; in whom, though now ye see him not, yet believing, ye rejoice with joy unspeakable and full of glory', 1 Pet. 1. 8
October 24.	1 Peter 1. 13-25.
Holiness and Purity.
Peter now calls on us to prepare for an attack against the mind. The thought behind girding the loins is a soldier preparing for battle. We must not act in haste but rather live in the assurance of the fulfilment of the promise of God. We must obey the word of God in the way that a child obeys his father. We must act according to knowledge, not the ignorance of men and we must show the holiness of God in our lives. We are the children of the holy God. We must show that character in our dealings because we must be faithful in our witness to His name. We will also show reverence. This might appear like an increasing list but the reality is that they are all complimentary. We will not be able to fulfil one of these without others being seen as well.
The reason for this is that we have been redeemed from the ways of the world. Peter has Jewish believers in view but the same is true for every believer. The Jews had the law of God as their guide, but it was still empty because it could not save from sin. All the efforts of men to fulfil the law could accomplish nothing. In contrast, the blood of Christ has met every demand of God for all who believe. Peter gives us three reasons for our confidence. The perfection of Christ is first. He has been seen to be precisely what God desired in the law. The idea of without blemish and without spot speaks of both the character that is seen by men and that which may only be seen by God. It does not matter where we look, we only find perfection in Christ. Peter then takes us back before the foundation of the world and tells us that He was appointed at that time. This is not a reaction to some flaw, it is what God has desired to manifest His glory. He has now been made known for all to see. In case there is any doubt, God has vindicated Him by raising Him from the dead. This is the foundation of our faith. It assures us that the work has been completed to the entire satisfaction of God for eternity. Because of this, we can rest our faith and hope in God. He has fulfilled His purpose in Christ. There should be no reason to doubt.
The effect of the work of Christ is twofold. As to the past, we have purified our souls. The sin that corrupted and enslaved us has been removed. The result is a love for the saints that is no imitation. The challenge that comes from this is that we should have a fervent love for all the saints. This is important for us to grasp. If we recognise from what we have been saved, we will have no reason for any pride. There is no ground for any to think that they are better than others. Certainly, we may have different gifts. We may be called to perform different work. What we must not do is to allow these differences to make us think that we are better than any other. More than this, we look to the One Who saves us and we see at once that He is far superior to the best of us. He has come from heights that we can never measure to depths that we can never plumb. He stands completely apart from every other person yet He has loved us. There is no greater reason why we should love others than this simple fact. 
This is only possible because we have been born again by the word of God. We have been given a new life that has come from a source that cannot be tainted by sin in any way. It is living in contrast to the law which could only point the way. It remains for ever. There may be a contrast here with the law in that the law has been superseded by Christ.
What value do we set on the blood of Christ?

Memory Verse 'But with the precious blood of Christ, as of a lamb without blemish and without spot', 1 Pet. 1. 19
October 25.	1 Peter 2. 1-10.
Our Calling
In view of our new birth, Peter calls on us to set aside every evidence of evil, deception and jealousy. These things are completely inconsistent with the character of God and therefore with the life that God gives through His Word. In contrast, we should receive the word of God in the same way as a newborn babe instinctively takes milk. It does not matter what stage of spiritual experience we have reached, our thirst for the Word must be unquenched. This is the only way in which we will grow. The idea here is that it is essential for us. It is not simply something that we take when it is convenient. It is more important than food for our bodies. The reason is that every believer has tasted the grace of our Lord and nothing else will satisfy. If there is no desire, it suggests there is no life.
Peter now moves to the illustration of a building. We have come to Christ, a living Stone, whom men rejected but God has honoured. We have been linked to Christ in the same way that stones would be built on the foundation. We have become a spiritual house. This means that we must show the same interdependence as stones in a building. The purpose of this building is for holy priests to offer spiritual sacrifices. From the moment of new birth, we have been made priests with God. We have the privilege of drawing near to Him. We do not need the animals or meal of the Old Testament. We present the perfection of Christ in a way which will bring pleasure to the heart of God. His delight is always first and foremost to see Christ exalted. If we do this, He will take pleasure. If we do not, no words or ritual will ever satisfy the heart of God. Peter confirms this on the basis that it is what the Lord Himself said through Isaiah. He assures the people that He is laying a chief cornerstone in Zion. He has chosen the stone. He has valued it. To refuse this stone is to refuse the word of the Lord Himself. There is no possibility that any can fail if they rest on that Rock. One evidence of a true believer is that he affirms the declaration of God: Christ is precious. For those who refuse Him, Peter gives a warning of another Scripture. The builders may not want the stone, but it will be the Head of the Corner. Here is the blessedness of the Person of Christ. It is impossible for the true believer to fail to find pleasure in Him. We rejoice in every aspect of His glory. Nothing about Him is distasteful. We can also rejoice in the assurance that those who refuse Him will still bow to His authority. Sadly for them, they will bow in the same way as someone falls over a stone in the path.
Peter brings the assurance for us that we have been linked to God in new birth. We are His people by new birth in a way that surpasses the relationship of Israel nationally. This does not mean that the nation has been set aside however they will only receive their inheritance on the same basis of new birth. We have also been made a royal priesthood. This speaks of our duty to represent the name of God in the world. We own His authority and live in a way that shows this. Peter will speak later about being ready to give a reason of the hope that is in us. Our life should raise questions in the minds of men who watch. We are special to the heart of God and of Christ. We do not belong to darkness but to the light of God which is far greater than any natural light. Whatever our past, we are now the people of God who have obtained mercy in the sight of God. Everything about us must show this.
What is our estimation of our Lord Jesus Christ?

Memory Verse 'Unto you therefore which believe he is precious, but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner', 1 Pet. 2. 7
October 26.	1 Peter 2. 11-25
Submission.
Peter calls on the believers to refuse the fleshly lusts that will destroy their testimony. This does not necessarily mean things that are blatantly evil. The warning is that the flesh is our enemy. Things that appeal to the natural man will often we can our spiritual vigour even if they are not wrong implicitly. This is what Paul warns about when he writes to the Corinthians. There are things which are legitimate but they are not beneficial. Beyond this, we must live in a way that denies the opportunity for the world to criticise. They will be looking for every reason to speak against the believer. What they should see is people who are characterised by good works. Even if they refuse to accept the gospel, they will have to glorify God in light of what they see in His people.
Peter now deals with some specific examples. He starts with a blanket instruction to accept the laws of men. This is in agreement with what Paul taught the Romans and Titus. There should only be an issue if the earthly authority insists that we deny the word of God. If the issue is that the law cuts across a practice that is not demanded by the word of God, we can look for ways to fulfil what the Lord expects without breaking the law of men. Once again, we should show a character of good works and live in a way that does not promote evil. This must reach to every level. We should show every person the respect that they merit. He lists three particular areas. We must love all our brethren. We must fear God. We must honour the king. The order is significant. If we do not love all our fellow believers, we do not fear God whatever profession we may make. Honour for the king must be qualified by the fear of God. We must not rise up against the rulers but we cannot obey them ahead of obedience to God.
Peter now deals with the specific question of servants. He makes an unqualified statement that they must fulfil their duty without reference to the character of the master. There will be masters who do everything to break the Christian. The slave must be ready to take any punishment even if it is not deserved. He points out that there is nothing praiseworthy in accepting punishment for what we have done that is wrong. In contrast, if we suffer for what we did not do, we are following the steps of Christ. He did not do any sin. He did not even say anything that was slightly deceptive. In response, He was reviled and men inflicted untold pain upon Him. He did not return their mockery. He did not threaten even if He had the perfect right to foretell a time when they would be punished. He simply left His circumstances in the hand of God. He was content to wait for the time when God would vindicate in righteousness. The final example of Christ brings the challenge close to every believing heart. We look at the cross and we see that Christ took a far greater punishment than we could ever receive and it was for us. If we appreciate this, men of any description will do what they like to us and we will accept it. Like the apostles in the early days, we will rejoice that our Lord has counted us worthy to suffer for Him. The result of the suffering of Christ is that we died to sin, we live to righteousness and every blemish that sin has inflicted is removed because He has borne it. He came down to us in our rebellion against God. He suffered  all that we deserved. Now He has taken responsibility to keep us until the time when He will bring us safely home. We can do nothing for ourselves. He has done, and will do, everything for us.
How much of Christ is seen in us?

Memory Verse 'For even hereunto were ye called:  because Christ also suffered for us, leaving us an example, that ye should follow his steps', 1 Pet. 2. 21
October 27.	1 Peter 3. 1-7
Husband and Wife.
Peter now speaks directly to husbands and wives. He starts by reminding the wife that she should be subject to her own husband. He deals specifically with the wives who have husbands that do not believe. By living a life of submission to the husband, they open the door for the husband to see the truth of God lived out. The effect of a godly life means that the husband may be won without preaching. This is important to note. It does not excuse a failure to witness when we ought but it does encourage those who are not in a position to speak. The wife must be marked by purity and reverence. In a world where many will go after others, a wife who keeps herself pure for her own husband will stand out. If this is seen alongside a reverent attitude, the husband will be impressed. She will not be marked by outward adornment. This typically serves the purpose of drawing the attention of men. It may also arouse passions in men. A godly woman will not be engaged in either of these activities. She will have no desire for men to pay attention to her especially in an immoral way.
In contrast, what must mark the godly wife is a meek and quiet spirit. This will come from a heart that is right with God. It cannot be corrupted in the way that outward adornments may. As far as men are concerned, the outward adornment may be costly but in the sight of God it is worthless. In contrast, a heart that is right with God costs nothing but He sets a great price on it. This is the example that is set by the holy women from Old Testament times. There are indications in the history of the kings of Judah that the good kings often had a good mother even if their father was not. In most cases, this is all that we know about the mother. She took her place in subjection but her influence was immense. Society today does not recognise this principle. It thinks that such behaviour demeans the woman. It is sad to see how this has come among the people of God. Unrest in society can be linked to the lack of influence of the mother in the home. Whether men are displaced or children are allowed too much liberty, the effect is to disrupt the order of society. Sarah sets an example in obedience. She calls Abraham, lord. She is ready to do what he wants. This is fulfilling her position as a help meet to her husband.
Peter now addresses husbands. In the Christian home, it is important that the men fulfil their calling as much as the women. Peter's instruction does not allow for husbands to dictate to their wives without consideration. The first requirement is knowledge which should come from the word of God. This must be the basis of the relationship. This is followed by the husband giving honour to the wife. She may bow to his authority but he must recognise her value in the relationship. It may be that the idea of weaker here is that she submits. It does not necessarily mean that she is physically weaker. She takes a lower place. The husband must recognise this and honour her obedience to the word of God. He must also recognise that they are joint heirs in life. They cannot act independently. Once again, this is not how the world sees the relationship today. They think that each person must be allowed to live as an individual. Peter warns us here that this will destroy the relationship and hinder spiritual progress as seen in their prayers.
Are we marked by a meek and quiet spirit in our lives?

Memory Verse 'But let it be the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet spirit, which is in the sight of God of great price', 1 Pet. 3. 4
October 28.	1 Peter 3. 8-22. 
Suffering.
Peter now brings the challenge of normal Christian behaviour. He points out that there must be sympathy and brotherly love for each other. We must be ready to give and have a mind that shows love to each other. Peter is echoing the words of our Lord Himself that our love for each other is the primary evidence that we are His. He takes us back to what he has said about the cross and tells us that we should not harm or rail on others but rather we should bless. The reason for this is that we have been called to blessing so we should show others the same blessing that we have received. They do not merit it perhaps but neither did we. Peter emphasises the need to guard the tongue. We must avoid speaking evil or deceit if we want to enjoy the life of God. We must be marked by a hatred of evil as well as good works and peace. It is not enough just to avoid doing what is wrong. It should be hateful to us. He gives two incentives for this. Firstly, the Lord is watching over the righteous. Secondly, He is listening for our prayers. This reminds us that to live in the enjoyment of the promises of God, we need to be in a right condition. We may glibly say that the Lord is watching over us, but we will only enjoy this if we are living according to His Word. We may claim the promise of a throne of grace but we must live in a way that allows access to the throne. Sin will be a barrier to the enjoyment of fellowship even for the believer.
Peter reminds us that no one will set out to harm those who do good. Men may oppose us because we live a righteous life. In this case, we are blessed and should not be afraid. The Lord will fit us with an answer if we give Him a place in our hearts. We should answer in meekness and fear so that we do not give any ground for accusation against us. If we fulfil this, we will silence the accusers. We cannot guarantee to escape suffering but we should ensure that we only suffer for the sake of Christ.
Peter now encourages us in this respect. If we are called to suffer for Christ, we do it in the memory that He has suffered for sins. We were unjust and He was just but He took our place so that He could bring us back to God. He was put to death as far as the flesh was concerned but He was made alive by the Spirit. This is the confidence that we can have. If we are called to suffer death, it only leads to the resurrection. Peter takes us back to the days of Noah. The same Spirit was preaching in Noah but the evil spirits rejected His Word so they are now found in prison awaiting their judgement. At that time, Noah prepared the ark in which eight souls would be saved. It may be that Peter is emphasising here that we should not expect great numbers to profess faith. Although he had seen five thousand in a very short time at Pentecost, he knew this was exceptional. The world of his day and of our day is no different to the world in the days of Noah. While the Lord may work so that many are saved, it may also be that mass professions are the evidence of watering down the message.
Peter now shows how baptism answers to the picture of the ark. It is the evidence of faith that God demands. It does not have any value in dealing with sin but it does demonstrate that we are now linked with the risen Christ. He is set over all so we face whatever man may throw at us in the assurance that He will keep us.
Are we worthy ambassadors of Christ?

Memory Verse 'Having a good conscience; that, whereas they speak evil of you, as of evildoers, they may be ashamed that falsely accuse your good conversation in Christ', 1 Pet. 3. 16
October 29.	1 Peter 4. 1-11.
Consistent Living.
Peter now brings the challenge of the sufferings of Christ for us. He has just spoken about baptism. In this, we identify ourselves with the death and resurrection of Christ. We must now live in the good of what we professed. We cannot claim that we have died to sin and still live in our sin. This does not mean that we will never sin but it does mean that sin must not control our lives. Instead of being controlled by the lusts that are seen in mankind in general, we should show a love for God and a desire to fulfil His will in our lives. By our baptism, we stated that we had finished with the ways of men. We have had our fill of such things in the past. They have no place in the present life of the believer. Sadly, the list that Peter gives is one which is just as true today as it was in his day. The world cannot understand why anyone would want to give up its pleasures. They speak badly of us, not because of what we do, but because of what we do not do. Our lives should condemn those with whom we meet because it exposes their folly and their sinfulness. Rather than accept that this is the case, men will try to undermine the testimony of the believer. We know that they will answer to the Lord for this. He will judge the living and the dead. We commit our way to Him and leave the issue is in His hand. Men may not believe this but it does not alter the fact that they will answer to Him. Peter refers back to the fact that the gospel was preached to those in a past day. Paul explains this in detail in Romans chapters 1 and 2. We can be certain that everyone will be judged in a just manner.
The next challenge that Peter brings is that the final end is approaching. We know that our Lord will be vindicated and that we will stand with Him. This should mean that we will judge the circumstances of life in a right way. Men look around them and see nothing past this life. This means that they will live for the present with no thought of eternity. We must judge the circumstances of life today in the light of eternity. Our outlook will be vastly different. The world cannot understand but we must see everything in this light. The second result of this vision is that we are marked by prayer. We will appreciate how easily we can be deceived by the flesh. It will deny our vision of eternity and magnify the light of time. The only way in which we can maintain a true perspective is when our eye is on the Lord. This means that we must maintain a constant watch in prayer. Unless our eye is on Him, we will never have a right perspective.
The first requirement to maintain this is that we show a genuine love for each other. This will mean that we overlook the vast majority of sins in others. There will always be failure. Most of this is of no consequence to others. We only need to be concerned when someone is going on a path of consistent sin or sin that brings shame to the name of Christ. Our love means that our homes will be open to every other child of God freely and whatever we have will be used for the good of other saints. The underlying principle here is that we only have what the Lord has given us. He wants us to use it for His people not our own good. It does not matter whether we have a gift which means that we speak or whether our service is less public, everything must be done to the best of our ability so that God will be glorified and the name of our Lord Jesus Christ will be honoured. What we say must come from God. What we do must be done in His name.
Are we prepared to suffer for the sake of Christ?

Memory Verse 'Forasmuch then as Christ hath suffered for us in the flesh, arm yourselves likewise with the same mind:  for he that hath suffered in the flesh hath ceased from sin', 1 Pet. 4. 1
October 30.	1 Peter 4. 12-19.
Suffering as a Christian.
Peter now highlights that suffering for the sake of Christ should be expected. It appears that the full impact of the trial may not have come as Peter writes. He may be preparing them for something which he can foresee.
If Peter is writing this around the time of his imprisonment and martyrdom, history tells us that the persecutions would become very severe. His readers would suffer as Christians but they may also suffer as Jews. In this way, they might suffer more than others. He calls on them to rejoice because their identification with Christ in suffering is an assurance that they will also be identified with His glory. Here is the true perspective for the Christian. There will be joy for every believer but it will be enhanced for those who have suffered for the sake of Christ. The reproach is an evidence of the work of the Holy Spirit in the life. Peter links Him with glory and God. It is the work of the Holy Spirit to transform us into the image of Christ. When this transformation takes place, it brings reproach from men in the flesh. The same is true as our lives demonstrate the character of God. They will do all that they can in order to undermine the name of God. The devil will assist in this because he knows that this will keep them in his power. As we show the character of Christ in the face of such behaviour, we will glorify the name of our Lord more than ever. We must take care that we do not give reason for the suffering that comes on us. We should never act in a way that brings reproach to the name of Christ. If we are truly suffering for the sake of Christ, we have no reason to be ashamed but rather we should glorify God. This is the example of the apostles when they rejoiced that they were counted worthy to suffer for His sake.
Peter now warns that judgement must begin at the house of God. In this context, he may be reminding the believers that the purpose of these trials is to develop their character. It is not a random action by men that God could not prevent. He can and will intervene in order to maintain the witness to His Name. The trial will help to remove the dross from the life of the believer so that it shines for the glory of God. This will happen if we face the trial in faith, recognising that we cannot stand on our own. The effect will be that we will give up our efforts and we will learn to trust more wholly on our Lord. Instead of weakness, men see the power of God displayed in our lives. Our perspective in view of this is that whatever we suffer could never be compared with the suffering of the sinner. As the fire of trial increases, we have two choices. We can shy away from the trial and lose the benefit or we can face it with faith that reflects on what Peter has just said: if I suffer in this way now, what have I been saved from? It should emphasise the hopeless condition of man in the flesh. This in turn should stir us up to seek for their salvation. We sometimes ask how our lives would be changed if we had a vision of what it meant to be lost. Peter is saying here that these believers would face a fiery trial which would give a very faint idea of what it means. Even this should be enough to stir us up. Many who may not suffer can still see something of what it means for others. Whether we suffer or whether we only hear of the sufferings of others, we need to appreciate all that is involved. If we suffer, we must commit our lives into the hand of God. If we see others suffering, we should be faithful in committing them to our Lord. As the Hebrew writer tells us, we should try to appreciate what they are passing through and share it with them.
Do we recognise that trials are the expected portion of the believer?

Memory Verse 'But rejoice, inasmuch as ye are partakers of Christ’s sufferings; that, when his glory shall be revealed, ye may be glad also with exceeding joy', 1 Pet. 4. 13
October 31.	1 Peter 5. 1-14.
Final Exhortations.
Peter now closes with some final exhortations. He starts by encouraging the elders to care for the saints of God. He writes to them as an elder. He wants them to understand that he is only asking them to do what he himself does. This is the pattern for an elder in the light of Scripture. He also points out that he is a witness of the sufferings of Christ. This gives added authority to what he has written about suffering. He has seen the perfect example. He has also seen the clearest evidence of the glory that follows. If these two features are in focus we will have a right perspective on everything that happens to us. If they are not, we will be open to the deception of the world and the devil.
He encourages the elders to feed the flock. The idea of feed here is to guide or oversee the flock. This is something that must be done willingly. It is not something into which we may be forced neither is it something for which we should expect payment. It is certainly not a position of authority over the saints. On many occasions, it will be a thankless task. There will be tears, toil and possibly reproach. There is no reward in this world, but there is the prospect that the chief Shepherd is watching and he will give a true reward. We must do the work in the fear of God, knowing that we are being watched as well as watching.
Peter now calls for a spirit of submission. Younger saints should submit to older ones. This does not give older saints licence to dominate them. Every believer should be marked by a spirit of submission and humility, knowing that God will resist the proud but give grace to the humble. We are making a choice. Either we submit and leave God to uphold us or we press on with our schemes and face the prospect that God will withstand us. If we realise that this is our choice, it will not be difficult to humble ourselves in the sight of God so that He raises us up in His own time. It may be that there will be times when we question if we can afford to do this. We may think that we will be trodden down. When faced with this, we can rest in the confidence that He cares for us. It does not matter what difficulties we face, He always has the best in view for us.
Against this, Peter reminds us that the devil is like a roaring lion. As soon as he sees one of us lifting ourselves up, he will be quick to seize the opportunity. The only way in which we can resist is when our faith is firmly fixed in our Lord.
Peter closes with a final assurance. Our confidence is in the God of all grace. It does not matter what our situation may be, He has grace available for us to overcome. It does not matter how dark the day may be, we can see the light of eternal glory shining ahead. Our confidence is in Christ Jesus. He will perfect his work. He sets us on a secure foundation. He gives strength for every trial. He gives His peace which is unlike anything that this world knows. Whatever our circumstance may be, He will uphold us for His glory. There is no power that can ever defy Him.
Peter now affirms that Silas has joined with him in writing this letter to confirm their stand. Men may challenge them but they can be certain that they are standing in the true grace of God. Those in Babylon along with Mark join to send a greeting to these believers. Here is a picture of true Christian fellowship. Babylon so often speaks of all that is evil yet there are saints who are ready to show their love for other believers who are suffering. What an example for us to follow.
Are we resting in the confidence that He cares for us?

Memory Verse 'Casting all your care upon him; for he careth for you', 1 Pet. 5. 7
November 1.	2 Peter 1. 1-9.
Basic Character.
Peter now writes his last epistle. He knows that his time is short and he wants to ensure that the saints are established in the faith. He addresses them as a servant and an apostle. He wants them to understand that he is not special of himself. He reminds them that they share the same precious faith as the apostles. All of this is according to the righteousness of God and it comes because of the salvation that is in Jesus Christ. He closed his first epistle with a reminder to the elders that they were to serve among the flock. His introduction here has the same thought. Even an apostle is only a servant. The time of the apostles is drawing to a close. The saints still have the word of God and the Spirit of God to guide them. They have all that is needed for them to grow. The key to growth is the knowledge of God and of Jesus our Lord. If this is their desire, they will enjoy the grace of God to strengthen them and the peace of God to comfort them. They can expect this in abundance because it is the promise of Christ to His own. He has provided everything that we need in order to live a godly life in this world. It comes when we rest in His divine power and it is enjoyed as we learn more of Christ through our experience. The purpose of this calling is that we will be brought to glory and virtue. Glory tells us of the finality of the work. This is where Christ will bring us. Virtue speaks of the evidence of the work in our lives today. The result of this is that we have promises that can never be challenged or valued as they are so precious. The effect of these is to deliver us from the evil of the world where men live after their own lusts and to bring us into the enjoyment of living the life of God in our daily experience.
Peter now outlines seven features that will characterise spiritual growth. The true believer will make it a priority to see that these features develop. The first of these is virtue. This has the idea of something that is praiseworthy. The life of the spiritual believer will commend itself to all who look on. He will be seen to practice good works. This is not just what Paul says, both Paul and James have taught this in their epistles. This will then lead to an increasing knowledge of God. It is not intellectual knowledge in view but the personal experience of God in the life. This is a matter of revelation not mental activity. The result of this is self-control. The person who lives in the good of the knowledge of God will have the strength to withstand the hostility of the flesh. This in turn will lead to a patience that can not only face trials but can also be joyful through them. As a result, they will be seen to live in devotion to God rather than the lusts of the flesh. This will lead to the manifestation of love towards fellow believers. The idea of this word suggests that there may be some cause for that love or compassion. The final feature is a love that stops at nothing and never asks for a reason. This is the love that God has shown. It is what the Lord desires from us but there is no shortcut. If we are going to show this, we will need to give all diligence to our character in every respect that Peter has outlined.
The section closes with a choice. Our lives can either be fruitless in that we learn nothing of our Lord Jesus Christ from the experiences of life. This will leave us in a state where we lack vision as to where we are going and forget from what we have been saved. Peter's desire is that we all should be fruitful with the graces of Christ abounding in our lives. This is the only way in which we will bring glory to God.
Are our lives characterised by spiritual growth?

Memory Verse 'For if these things be in you, and abound, they make you that ye shall neither be barren nor unfruitful in the knowledge of our Lord Jesus Christ', 2 Pet. 1. 8
November 2.	2 Peter 1. 10-21.
The Certainty of Truth.
Peter now explains the reason for his writing. He wants the saints of God to have more than simply the assurance of forgiveness. There are many who make profession of faith but fail to make progress in their spiritual life. The reason is that they do not give themselves over to the things of God. It is often hard to distinguish between a false profession and a life that becomes ensnared in the ways of men. Peter's desire for every believer is that they will live in such a way that they are clearly worthy of the kingdom of our Lord Jesus Christ. There will be no doubt in this case about a profession. Because of this, Peter believed that it is only right as long as he is alive to try to encourage these believers. He is concerned that his time on the earth is coming to an end. He wants to be certain that the message that he is giving is not lost because of his death.
He now explains the authority of this message. He has only made known what he saw for himself on the Mount of Transfiguration. It is God the Father who chose to confirm the place that belongs to our Lord Jesus Christ. He set Him  apart from others. It was as Moses and Elijah left the scene that the Father proclaimed, 'This is my beloved Son in whom I am well pleased'. He made certain that there was no one to share in the glory that belongs to our Lord alone. As Peter writes now, he is encouraging the believers to live in the light of a day that is coming when our Lord shall come in power and shall receive the praise of all creation. If this were not certain, there would be little value in living the Christian life. Paul is very clear, he says that we would be the most miserable of all men. We have been called to a path of suffering and tribulation. If there is nothing beyond this life, there is little value in enduring this. The assurance that we have is that the purpose of God must be fulfilled. The Lord told His disciples that some of them would see the glory of His kingdom. It was about a week later that Peter, James and John saw His glory on the mount. Peter is in no doubt that this was a fulfilment of the promise of the Lord.
Peter still anticipates that some might question this experience. While an individual may live in the enjoyment of some experience of Christ, it is dangerous for any others to rely on this for themselves. Peter tells us that we have a more sure word of prophecy. The word of God has been confirmed. All that our Lord said must be fulfilled; all that God has said from the beginning must come to its fulfilment. The assurance that we have is that these truths are intended to be a light that will keep us on a right path. If we allow our eye to be distracted, we will lose much of the encouragement that will allow us to walk for the pleasure of God. This is, no doubt, why so much contention has arisen about prophecy. The devil is well aware that if we become short-sighted in our vision, we will be open to turn aside from a right path.
Peter now emphasises the authority of Scripture. We cannot take isolated portions and try to fit them into what we want. The whole Scripture must agree together. This is a primary consideration whenever we look at the word of God. The reason for this is that anything that has been recorded was a result of the movement of the Holy Spirit. The ideas of men will never be consistent. The Scripture comes from the heart of God alone. If it appears inconsistent, it suggests that we have missed the meaning.
Are we living in the good of the precious promises of God in Christ?

Memory Verse 'For he received from God the Father honour and glory, when there came such a voice to him from the excellent glory, This is my beloved Son, in whom I am well pleased', 2 Pet. 1. 17 
November 3.	2 Peter 2. 1-9.
The Character of False Teaching.
Peter now warns about the dangers of false teachers. Throughout the history of Israel, there were false prophets who opposed the men who spoke the word of the Lord. The same will be true throughout this present age. The fact that Peter speaks about false teachers reminds us that we should not expect prophets today. We have a full revelation of the mind of God in the holy Scriptures. What we need today are teachers who will bring the truth of God from the word of God and apply it to our circumstances. Peter gives the same warning as Paul: these men will work in secret. They bring their false teaching to individuals who are prepared to listen. The extent of their error is that they deny the Lord Himself. By this, they bring the judgement of God upon themselves. Sadly, many will follow them and face the same condemnation. The effect will reach beyond those who profess and will cause the truth of God to be blasphemed. As we look around today, we can see the truth of this. Many are confused by so many professions of Christianity. Some may be genuine in their confusion and not know where to turn. Others will use the confusion as an excuse to ignore the claims of Christ completely. They are not prepared to recognise that this confusion is a result of the work of the devil through false teachers. The only answer as far as our witness is concerned is that we must demonstrate that the truth of God has changed our lives.
Peter now exposes the character of these men. The first feature is covetousness. It is easy to relate this to many who build a fortune under the guise of preaching the gospel but there are more subtle ways in which this is done. Men will build a following after themselves. It may be that they are content with this. It may be that they use this to support themselves. In either case, it is an evidence of a desire to gain something for themselves at the expense of others. It may be that what they say has our large element of truth. The deception in their words is that they are using them to glorify self, not Christ. What is certain is that they will be called to account in the sight of God. There is no possibility of escape from judgement.
Peter now quotes three examples of judgement from the past. He starts with the judgement of angels that sinned. This may refer to the rebellion of Satan and those associated with him at that time. It may refer to some who added to this rebellion by their interaction with women in the days of Noah. What is certain is that the judgement has not been executed at present. The demons who possessed Legion alluded to this when they pleaded that the Lord would not condemn them. The second example is the world of Noah's day when only eight were saved from the judgement of God because they refused the word of God. Finally, he quotes the example of Sodom and Gomorrah, cities that were burned to ashes as an example to all who would follow.
The Lord gave clear evidence of His power to save. The world was destroyed in the days of Noah, but eight people were saved. Cities were destroyed, but Lot was delivered because the Lord saw his heart. The historical record only tells of his association with the city. Here, the Lord shows the distress in his heart at what they were doing. This is why He sent His angels to bring Lot, his wife and two of his daughters out of the city. Peter reminds us that we all have this confidence in the face of judgement.
Are we careful to avoid the errors of the false teachers?

Memory Verse 'But there were false prophets also among the people, even as there shall be false teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction', 2 Pet. 2. 1
November 4.	2 Peter 2. 10-22.
The Character of False Teachers.
Peter now deals with his main concern about the false teachers. They are immoral and have no respect for authority. These are two areas which the New Testament clearly teaches are important in Christian witness. He describes this in more detail but in the reverse order. The first characteristic is that they are presumptuous. They act as though their opinion is of prime importance. This is compounded with self-will. They must have their own way at all times. In addition, they are not afraid to speak against those in authority in any capacity. Any of these characteristics should be avoided amongst the people of God. For all of them to be evident is a clear sign that the person is not walking in the Spirit. Peter contrasts them with angels. Angels have greater power and authority but they dare not accuse those who are in authority lightly. Jude tells how even Michael the Archangel only answers Satan with the words, The Lord rebuke thee. In contrast, the false teachers deny the word of God so they have no qualms about defying mortal men. All that they are doing exposes them as no better than beasts of the field. They have set aside conscience and the word of God for their own ends. They are on a path that exposes their corruption and ends in their complete destruction.
As far as immorality is concerned, this will receive its due reward. They are like men who take pleasure in feasting during the day. Peter has warned about the danger of feasting in his earlier epistle. This was only a general statement. Most feasting would take place at a time of day when there was no work to do. These false teachers have chosen to feast rather than to work. It may well be that they take advantage of the saints and expect them to support their lifestyle. Peter states clearly that they are no more than spots and blemishes. They are corrupt on the inside and on the out. They set their heart on what they see and can do nothing to turn away from the path of sin. Sadly, they deceive any who are unstable to follow in their path of covetousness. Peter cannot find enough words to describe how evil these men are in the sight of God. He points out that they are acting in the same way as Baalam who was only interested in being paid for what he said. In most cases, he would say what people wanted to hear so that they would honour him. The Lord rebuked him from the mouth of his own donkey.
Peter now exposes the emptiness of their words. They promise much like wells or clouds but they yield nothing. They promise light but go into everlasting darkness. Their words may sound majestic but they are empty and they promote lust, wantonness and immorality. They promise liberty but they are in bondage to corruption and they enslave others who had escaped from the corruption of sin. They condemn themselves to a greater judgement than most because they have made profession of the truth as it is found in our Lord and Saviour Jesus Christ but they have refused His Word to follow a path of rebellion against God. If they had been ignorant of what they were doing, there might have been some excuse for their behaviour. They are like the dog who returns to his vomit or like the sow that has been washed only to go back to the dirt and grime. It does not matter how much we may change the appearance, unless the heart has been changed, there will be no change in behaviour. Their fruit proves that any profession was empty.
Do we recognise the depths of evil to which false teaching can lead?

Memory Verse 'For if after they have escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ, they are again entangled therein, and overcome, the latter end is worse with them than the beginning', 2 Pet. 2. 20
November 5.	2 Peter 3. 1-18.
Scoffers.
Peter reiterates his desire to remind the saints of what the Lord expects. He has exposed the corruption of the false teachers, now he writes to those with pure minds. He knows that the only secure foundation is the truth of God. They have the word of God from the prophets of the Old Testament to which the commandments of the apostles have been added.
His reason for writing is that there will be men who mock the believers. They only want to satisfy their desires. In order to do this, they will try to undermine the truth of God. Their first question is, Where is the promise of His coming? We may hear this directly today. It is more often phrased in the form, Why does God not intervene? The fundamental argument is the same. To the eye of man, there is no outside intervention in the affairs of this world. Peter speaks of their decision to ignore the judgement of God in the flood. This is not a fact which they do not know but rather one they choose to overlook. Although the details are different, there are many accounts of a worldwide flood that come from different lands. We face the opposition of men who use their interpretation of geological or other scientific evidence for the same purpose. In reality, their interpretation has flaws which could show the validity of the word of God. Because their express premise is that there is a natural explanation, they refuse to accept any explanation that involves Divine intervention. This is not genuine scientific argument. It is manipulating the evidence to deny the truth of God.
The same word of God that established the heavens and the earth, and that brought a flood to destroy life, now holds back the ultimate judgement for mankind. This will not be a flood of water but rather a judgement of fire.
Peter answers the challenge about an apparent delay. We need to remember that our Lord is not constrained by the limitations of time. He will fulfil His Word in His own time but first He wants to give opportunity for man to repent. Any apparent delay is only the evidence that the Lord will never take pleasure in judgement. At a time when men least expect it, the judgement will come. At that time there will be a removal of everything that man knows today.
Peter now brings the challenge of this for our hearts. The world has no thought of what is coming but we know. The truth should touch our lives so that we live holy and godly lives that are not concerned with the events of life because we know it will all pass. The world should be able to see by our conduct that we are governed by the promise of God. They may have reason to question the promise of God but the people of God do not. Peter adds that this is consistent with what Paul has taught. There may be things in the writings of Paul which are hard to understand. Peter, as a Jew, knew the promises of the Old Testament but would find it hard to understand the truth of a single body including both the Jews and the Gentiles on an equal footing. Many who profess to believe but have never left their past will use these things to undermine the testimony. True believers will lay hold in faith on the promises of God even if they cannot understand. They will not be concerned with a mere intellectual grasp of the truth. They will be seen to grow in grace and in the knowledge of our Lord and Saviour Jesus Christ. He will be glorified in their life. This is the mark of a true believer.
Are are lives consistent with our profession of the Coming of the Lord?

Memory Verse 'Wherefore, beloved, seeing that ye look for such things, be diligent that ye may be found of him in peace, without spot, and blameless', 2 Pet. 3. 14
November 6.	1 John 1. 1-10.
Fellowship.
John starts his first epistle in a similar way to his Gospel. He points us to the Person of our Lord. He emphasises the eternal Person of Christ. He was from the beginning. The tense emphasises that He was already present at that time. The truth that John emphasises here is that He was seen and known among men.  He uses four terms, which show growth in the appreciation of Christ. The disciples heard Him. This was true for Israel on Sinai. The prophets told the people what the Lord had given to them. They saw Him. This was true in a measure for Israel. It was true in a more real sense for Moses. In either case, there were limitations. John looks back to a time when he saw the Lord freely. They gazed on Him. It was not simply that they saw Him. They had every opportunity to scrutinise Him. They were able to get to know Him in a personal way. Finally, they handled Him with their own hands. He was as real as any other person. There was nothing about Him that made Him different to others physically. John now explains that the life of God has be displayed, that this is what the apostles have witnessed.
They have now told this out so that others could enjoy fellowship with them. As John writes, his desire is that every believer will enjoy the same fellowship with the Lord that the early believers knew. This is possible because we are in fellowship with the Father and His Son, our Lord Jesus Christ. The result will be that they come into the fullness of the joy that is available to every believer. Sadly, many are content to live with a profession of faith and never enjoy the blessings that the Lord offers to those who trust Him wholly. We will not know in this life whether they are truly saved or simply making a profession. What we do need to do is to encourage the saints to seek the full enjoyment of Christian life.
John starts at the foundation. He reminds us that God cannot be associated with any evil of any description. There is not a level at which sin becomes acceptable. Any who walk in sin of any description are not in fellowship with Him. Whatever we profess, it is not true. We may deceive others, but the Lord is not deceived. He does not allow any leeway in this. In contrast, if we walk in the light, we have fellowship with all who walk in the light. There is a sense in which this is true for every believer. We have turned from the darkness of sin and come into the light of God. At that moment, we were brought into fellowship with every child of God. We will only enjoy this if we walk in a way that is consistent with the light of God. We can be certain that there is cleansing for every sin in the blood of His Son, Jesus Christ. We will never be cut off from God completely but we do need to live in a right way to enjoy this. The first requirement is to recognise sin in our lives. We are only deceiving ourselves if we say that we have no sin. It is a contradiction of what God says. It exposes us as liars. When we do recognise sin, we have the assurance that we can confess it. As soon as we do this, He has promised to forgive. The blood of Christ gives Him the right to do this. We can rest on His promise and claim the cleansing that He offers. Clearly, this means that we recognise the guilt and turn from the sin. Finally, John deals with the question of sins. If we claim that we have not sinned, we are making Him a liar. It is clear evidence that we are not living according to His Word. On this basis, we have to doubt the profession of any who claim to be saved but do not recognise sin in their lives. 
Are we walking in the Light?

Memory Verse 'But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin', 1 John 1. 7
November 7.	1 John 2. 1-11.
The New Commandment.
John tells us now that he is writing so that we avoid sin as far as possible. There is no thought that we might sin because we are cleansed. If we do sin, we have an Advocate who is in the presence of the Father. His presence there should be reason for us to keep from sin. He provides the basis by which we can approach God. He has made the offering that grants us acceptance in the sight of God.
We show that we know God by obeying what He has said. We do not make excuses for not keeping certain commandments. The fact that we have fellowship with God should mean that we will want to please Him. If we do not show this, we are indicating that we are not living in the good of His presence. It is only as we obey His Word that we learn the fullness of His love in our experience. John is emphasising the principle that we only appreciate the truth of God by revelation of the Spirit. It is not something that we can learn intellectually. We may be able to teach truths of Scripture but they will have no value for us if we do not walk in obedience to them. It is another evidence that we are His. Our appreciation of Christ will lead us to live the same life as He lived on this earth. This is another reason for John writing. He is the last direct link with the apostles. He now wants every believer to understand character that marked the Lord so that they can show it in their lives.
John now moves on to consider what is involved in this walk. In one sense, it is not a new commandment. The time for new revelation has passed. What John wants to do is to ensure that the saints who read this epistle are completely clear about what is involved. It is new in the sense that we have been brought into a new relationship which means that we live by a new standard. The law set out the demands of God as far as was possible in terms of specific actions. In contrast, we have the perfect revelation in Christ. The law had made allowances for the limitations of the flesh. We have the Spirit of God to enable us to do what the Lord desires as well as what is set out in writing. We now have the light of God. We have a perfect revelation in Christ. This leaves us without the same excuse for failing to fulfil the mind of God. 
The basis for our walk is that we show love for our brother. It is impossible to walk in the light of God and to hate one of our fellow-believers. It may be that we are not living in the light of God. It may be that someone is making a false profession. In either case, we must see the need to confess and to correct our conduct. The context here makes it clear that our Lord sees this as sin. If He has made provision for us, we need to acknowledge our failure and to come back into the good of the forgiveness of God. If this is a consistent walk, we need to search our hearts because it is an evidence that there is no reality in our profession. 
John now teaches that the evidence of love is that we will take care not to stumble others. We may think of many signs but this is probably not the first that we would consider. We need to remember that our relationship with each other reflects directly on our relationship with God. We cannot love God without loving His people. Rather than try to explain away any shortcoming, we should search our heart because we are walking in darkness. John does not make gradings, he paints a black and white picture. We have been blinded by the darkness and are walking in ignorance.
Are we marked by love for the Lord’s people?

Memory Verse 'He that saith he abideth in him ought himself also so to walk, even as he walked', 1 John 2. 6
November 8.	1 John 2. 12-27.
The Christian Family.
John now addresses the believers as the family of God. He starts with a general call to all the believers whom he calls dear children. One thing which every believer has in common is that sin is forgiven through Christ. He has spoken about what should characterise them and now he is going to address them according to their spiritual maturity. Before he does this, he wants to encourage them. 
He starts by addressing the fathers. All he says about these is that they have known “Him that is from the beginning”. This is the only feature of spiritual maturity. We use many different measures. Sadly, this is often not included in the list. A spiritual believer will give an accurate reflection of the person of Christ because they walk in fellowship with Him. The next group are young men. These are believers who have engaged in spiritual warfare and known something of the victory that Christ can give. The last group are the little children. All that John says of them is that they have known the Father. They have very little spiritual awareness but they do know that they are children of God.
John now addresses each group again. He has nothing more to say to the fathers because he knows that their maturity means that they are walking with Christ personally.
He now gives three descriptions of the young men followed by a warning. He starts with the assurance that they are strong. These are not believers who are likely to be turned aside easily. They know what it is to engage in spiritual warfare. The secret of their strength is that the word of God is real in their experience. Any knowledge that they have of the truth is not theoretical. They have made it a part of their lives in exactly the way that John has encouraged previously. The result of this is that they can overcome the devil. There is a progression in what John has said. We need to be alert to the dangers around us. As soon as we believed, we entered into spiritual warfare. Even for those who have overcome, there is no rest. The world will try to draw us away. It appeals to our sinful nature especially through the eye and the call to self-esteem. While there is danger in setting too low a value for ourselves, the world today encourages pride in the individual. This is directly against what the word of God teaches us. Everything that appeals to us naturally will pass away. The only secure ground is to obey the will of God as revealed in His Word.
John makes a final appeal to the little children. He recognises the serious danger that they are facing. They see people who turn away from the truth and it may raise doubts in their mind. John tells us that a profession followed by a denial of the truth is an evidence of the spirit of antichrist. The young believers may not have great teaching and knowledge, but they do have the Spirit of God to guide them. John gives a very clear test for them. No true believer could deny that Jesus is the Christ. This statement includes the Deity of Christ, His humanity and the glory that God has given to Him. Psalm Two tells us that the Christ is the Son of God. The name, Jesus, tells us of someone who was born into this world. The title, Christ, is a vindication of all that He claimed to be. If the little child in Christ wants to be certain of their standing, they must recognise these truths. The Spirit of God will reveal more detail as they progress in their spiritual experience. The result will be that they learn to live in fellowship with God in their daily life.
What progress have we made in our spiritual lives?

Memory Verse 'Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him', 1 John 2. 15
November 9.	1 John 2. 28-3. 3.
The Appearing of our Lord.
John now brings the challenge of the coming of the Lord. He is addressing all believers as dear children. His desire is that we should be found living in the enjoyment of the presence of our Lord. The prospect that our Lord is coming should thrill the heart of every believer. There should be nothing greater than the anticipation that we will be with Him. What John is saying here is that we can enjoy the presence of our Lord today. We do not need to wait until He comes. More than this, if we are not living in the good of the presence of our Lord today, the prospect of His coming will not be all that it should be. Our whole life should show those around us that we know what our future holds. There should be a confidence in our behaviour that the world cannot imitate. If we are not living in the good of His presence, we will become concerned about the circumstances of life. Even worse, we will lose sight of our hope so when He comes, we will not be living as we should. John now tells us that the basic effect of living in this way is that we will show the righteousness of Christ in our lives. Sadly, many act as if the truth of the coming of the Lord means that we can do as we please. This has no authority in the word of God.
John points us to the character of the love of the Father. He is clearly alluding to the words of our Lord in the upper room, John 14. He pointed out there that if we walk in obedience to our Lord, He would reveal Himself to us, and He and the Father would come and dwell with us. It is in this context that our Lord speaks of the love of the Father. The thought here is that this is the desire of the Father in all his dealings with us. The first step on this path is that we have become the children of God. This has separated us from the world around us. If we are living in the good of our new life, the world will not understand our position. It refused our Lord when He was on the earth so it will refuse all who identify with Him. This should not surprise us.
John now takes us to the next step. He starts by addressing the the believers as beloved. He is going to say some things which may be difficult for us to understand. He is calling on us to live in a way that sets us apart from the world. He wants us to understand that the basis of this is his love and, beyond that, the love of God for us. We are the children of God. We do not know what we will be like in the future in detail. All that we do know is that we shall be like our Lord. In that day, we shall see Him as He is. In the present, the Spirit of God will bring the word of God to bear on our lives. He will reveal Christ to us and will change us into the image of Christ. This is partial. As soon as we see our Lord at His coming, the work will be perfected.
John now brings the challenge of this truth. We will see the excellent glory of our Lord. He remembers seeing a brightness and glory so pure that no earthly product could imitate it. If we truly anticipate seeing such glory and purity, we will want to emulate it in our own lives today. If the prospect leads to a righteousness it also leads to purification. There is no way in which a true grasp of the truth of the coming of the Lord will not affect our lives. It is more true to say that there is no truth so designed to encourage a change in the behaviour of the believer.
Are we living in the light of the Coming of our Lord?

Memory Verse 'Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is', 1 John 3. 2
November 10.	1 John 3. 4-10.
The Righteousness of God.
John now brings us to consider what it means to live a Christian life. He sets the contrast between sin and righteousness. He starts by reminding us that sin is a transgression against the law of God. This is why our Lord had to suffer. If we continue on our path of sin, we are making light of all that our Lord did for us. When John says that He was manifested, he is underlining the openness of our Lord. His life was open to scrutiny in every detail. What He did and how He lived left no room for doubt. He has taken the full weight of our sins upon Himself. We can be certain that they will never be called into question again. This is emphasised by the fact that John adds there is no sin in Him. This takes us further than the other writers in our understanding of the sinlessness of Christ. Paul tells us of His thoughts. Peter tells us of His actions. John uses language that is only true of One who could never be tainted by sin. Someone may live a life that is above reproach in the eyes of men. It may be impossible to highlight a sinful action. We cannot read the thoughts but it may be possible to fill the mind with good thoughts so that sin is excluded at least in measure for a time. No one else could ever claim that there is no sin. It does not take long before a child shows the evidence of sin at work. Even the cry for attention from a young babe may be an evidence of sin. Our Lord was free from every aspect of sin in His life. The significance of this is that no one who is genuinely living in fellowship with Him could possibly live a life of sin. The idea in these verses is of a habitual practice. John is not saying that the true believer will live a sinless life, he has already stated that this is not possible. There is a vast difference between an occasional failure which is true of all and the character of life which demonstrates our true state in the sight of God. If we are in fellowship with Christ in our life, we will show a righteous character. Any profession which does not match this is a deception. This is following the principle that our fruits demonstrate our true standing.
John now turns to consider what it means when a person continues in sin. He starts with the statement that they are of the devil because sin has its source in the devil. He has chosen a path of sin from the first. Anyone who follows that path shows that they have aligned themselves with him. It is a denial of the work of Christ. He has not simply taken away our sins, He has destroyed the works of the devil. If we are linked to Christ through His death, we will not manifest the works of the devil in our lives. John does not leave any ground to argue with this. He does not suggest that there is a degree of sin which we can accept. True conversion means a change of life. If there is no change, it means that the work has not been done in the life. Words count for nothing. Experience can be imitated especially with an emotional response. The word of God demands reality.
John now summarises what he has said. Anything that is born of God will be free from sin. It will take His character. There may be failure, as John has highlighted earlier, but this is not true to the life that comes in Christ. There are two things which will clearly separate the believer who is a child of God and the unbeliever who is a child of the devil. Anyone who does not display the righteousness in their lives or love for fellow believers is showing a character that comes from the devil, not from God. This can apply to those who claim that they are prompted by the Spirit of God. It also applies to those who claim that they are obeying the truth of God. Righteousness and love are the foundation of spiritual life.
Are we marked by purity of life?

Memory Verse 'And ye know that he was manifested to take away our sins; and in him is no sin', 1 John 3. 5
November 11.	1 John 3. 11-24.
The Need for Love.
John now moves from the need for righteousness to the need for love. He reiterates that this is a truth that has been emphasised from the first. We cannot divorce truth and love. The two must be seen together. It is not a balance because the love of God has its foundation in truth.
John takes us back to Cain. He showed his true character by killing his brother. The reason for this was that he was rebelling against God while Abel was obeying God. This is what John uses as a definition of evil and righteousness. We may think about the commandments that God has given. These can only give a partial view of true righteousness in the sight of God. In general, they deal with external issues. Believers will find hostility in the world because they do not want to deal with the root. Men generally are happy to follow a code of practice. The exact details may vary from one to another but generally those who uphold them will appear to be justified according to their code. The hostility arises because God is not prepared to compromise His standard in any way. All stand condemned in His sight.
John tells us next that love for the brethren is evidence of true life. Anyone who hates his brother in Christ by profession is living in death as far as God is concerned. John goes as far as to say that he is a murderer and does not have eternal life dwelling in him. This must challenge our hearts as we think about fellow believers. It does not matter how firm our stand may be for the truth if we fail in this. It is notable that Scripture does not measure our obedience to the truth as a guide to spirituality. This could be done in a legalistic fashion and bring no pleasure to God.
John now tells us how God displays the standard of love: Christ gave His life for us. He has every right to expect that we would treat all His people in exactly the same way. If we do not, we are only proving that we do not appreciate what Christ has done for us. It is not likely that we will have to die for our brethren but we should be prepared to do whatever we can to help in any need that we see. If we fail, the love of God is not dwelling in us. We may be able to speak well of God's love but it does not excuse us from showing it by our treatment of others. This is the evidence that our profession is true. This gives a basis for confidence in the sight of God. We may have doubts about our stand but we can be certain that God knows all things. We can rest in His promises but John wants us to live in a way that removes all doubts. If we do live in this way, we can have confidence that our life will bring pleasure to His heart. This will give us confidence in prayer because we know that we are asking for things that please God. James warns us about those who asked and did not receive because they were making requests for their own benefit. John is here giving us the other side, if our desires are for the glory of God and the benefit of His people, we can ask in confidence because this is what He wants.
John summarises again as he states that faith in the Son of God Jesus Christ and love for one another is the commandment of God. Once again, faith and love are seen together. We cannot believe in the Lord Jesus Christ without showing love for one another. This is the source of true fellowship. The Holy Spirit dwells in us to confirm that we are abiding in God and in His Son Jesus Christ.
Are we marked by love for the Lord and His people?

Memory Verse 'Hereby perceive we the love of God, because he laid down his life for us.  and we ought to lay down our lives for the brethren', 1 John 3. 16
November 12.	1 John 4. 1-6.
Testing the Spirits.
John now warns us of the danger from false spirits. He starts by addressing the saints as beloved. He wants them to understand that what he says comes out of a heart of love for them. There will be false spirits. These are agents of the devil who profess to speak the word of God. The danger is that there are many men who have been deceived by the spirits. There are two aspects of this for us today. Firstly, there are those who claim spiritual gifts but do not exercise their gifts in accordance with the word of God. Secondly, there are false teachers who undermine the truth of God, often for their own ends. Either of these need to be tested in the way that John describes here. The key to a right appreciation is the person of our Lord Jesus Christ. John has highlighted that no true believer will deny the Deity of Christ. He now highlights that the Spirit of God will be equally careful to uphold the truth of the humanity of Christ. The fact that these two truths are stated in different places in this epistle does not mean that we can ignore either at any time. The fact that John uses the description, antichrist, on both occasions highlights that they have the same character. We are fully justified in stating that any doctrine which undermines any aspect of the person or work of Christ does not come from God. The language here emphasises the person of Christ. The idea behind the confession is that Jesus is the Christ and that He came as a man. This statement indicates that the confession holds to the Deity of Jesus. Psalm 2 teaches that the Messiah or the Christ is the Son of God. As the Christ, it is also implicit that He rose from the dead. The reason why humanity is emphasised here may well be that John is writing about spirits. They might try to suggest that Jesus Christ was really a manifestation of a spirit. It is then possible for them to argue that they are in the same mould. If we believe that Jesus Christ is truly human, we will not be as ready to listen to this argument. It is similar to the argument that Paul appears to address in Colosse. The teaching suggests that all material things are corrupt and that only the spiritual can be free from sin. This is a lie of the devil which has been perpetrated in a variety of forms over the centuries. While we hold fast to the corruption of sin, we must also recognise that the work of Christ puts away sin.
John now reminds us that we have been born of God. Because of this, we have the victory over the powers of darkness. We are indwelt by the Holy Spirit of God. He is far greater than any power of hell or earth. If he indwells us, all the power of God is at our disposal. We can be certain that the power of God with us is far greater than any power that the world can muster. This does not mean that we will not suffer. It does not mean that everything will go as we may expect. What it does mean is that there is nothing that can ever separate us from God.
The world is in the grip of Satanic power. Their minds have been blinded by the God of this world. They are more ready to listen to the lies of the devil than to the truth of God. This should not surprise us. If we stand for the truth of God, we will find a clear division. Any who believe God will listen. Any who refuse God will not listen to the word of God. What exposes those who do not speak by the Spirit of God is that they will refuse to listen when the truth of God is explained. In particular, they will reject the truth of Who the Lord Jesus Christ really is.
Are we careful to distinguish between true and false?

Memory Verse 'Beloved, believe not every spirit, but try the spirits whether they are of God.  because many false prophets are gone out into the world', 1 John 4. 1
November 13.	1 John 4. 7-16.
Love One Another.
John now reminds us of the implications of the love of God in our lives. We should love one another because it is the evidence that we are born of God. He is love so we cannot claim to know God and to love Him if we are not characterised by love in our lives.
John now gives us two examples of the love of God. It was demonstrated when He sent His only begotten Son into the world so that we might live. We had chosen a path of death. We had nothing to commend us to God, but He set His love on us to such an extent that He sent His Son into a world that hated Him. The enmity of man did not take God by surprise. It was anticipated around a thousand years earlier when David penned Psalm 69. The love of God sent His Son to die so that His enemies could live. The second example tells us that His Son met the demands of God so that our sin could be put away and we could be reconciled to Him. Once again, John emphasises that He did this when we had no love for God. The words may be relatively easy to say but the meaning cannot be measured. Even for one person, the demand of God meant eternal banishment from the presence of God. At the cross, a price was paid which made it possible for every person to be reconciled. In the space of a few hours, the full weight of eternal judgement against sin was laid on our Lord Jesus Christ, the Son of God. It is little wonder that John now calls on us to love because God has loved us. It should be enough for the believer that God is love. If we need any more reason, we could ask no greater than the manifestation of that love at the cross. If this does not bring love out of our hearts, we need to question our profession.
John now tells us the effect of showing this love to each other. Men have not seen God but if we love one another, we show that God lives in us and is seen in our lives. He has given us the Holy Spirit to dwell in us. He will reproduce the character of God in our lives. This is the evidence of a reality in our faith.
John adds a further challenge to our lives. By our profession, we state that we know God as the Father and that He sent the Son to bring salvation to the world. If the cross tells us how far God was prepared to go in His love for us, this truth reminds us of how widely He reaches out in His love. The earlier verses have shown that we were not loved for anything that we showed towards God, now we are learning that there is no restriction on the love of God. If any person is prepared to confess Jesus is the Son of God, he will enter into the life that God gives, the Holy Spirit will dwell in him and he is brought into fellowship with God. This is not reserved for a particular class of people. Paul makes clear when he writes to the Galatians and the Ephesians, especially, that every person is brought into new life on the same basis. There is no distinction between nationality, social standing or any other class that men may observe. The only ground for acceptance is the work of Christ and this is available to every person without reservation.
John underlines for us that when we love one another, we are demonstrating that we know and believe in our hearts that God has loved us. We are also showing that we recognise that this is the character of God. He is righteous but His righteousness must never be allowed to hide the reality of His love. It is only as we demonstrate that love in our lives that we truly prove that God dwells in us and we are in fellowship with Him.
Are we marked by love for the Lord’s people?

Memory Verse 'Beloved, let us love one another: for love is of God; and every one that loveth is born of God, and knoweth God', 1 John 4. 7 
November 14. 	1 John 4. 17-5. 5
The Perfection of Love.
John now writes of how our love should be perfected. This may have two ideas. It may be our appreciation of the love of God or that the perfection of the love of God is displayed in us. The idea appears to be that the love of God is perfected alongside us. The basis is that we are linked with Christ through the love of God. For this reason, in the same way as He has lived, died, risen again and ascended back to heaven, we can be certain that this will be true for us. He is on resurrection ground and we are united with Him. This takes away all fear. We do not need to tremble at the prospect of coming judgement. Man in the flesh will fear what the future holds. The believer looks to Christ in glory and sees the answer. If we are afraid, it means that we do not have a perfect appreciation of the love of God as seen in Christ.
The second aspect of this is that an appreciation of His love to us means that we will love God and men. John makes clear that these two are complementary. We cannot say that we love God or Christ if we do not love our brother. If we cannot love someone who partakes of the same love as us, then we cannot love the One who demonstrated that love. I must see every believer as a representative of God and Christ. The primary way in which I can demonstrate the love of God in my life is by loving those on whom He has set His love. This is the basis of the commandment that He gave that we must love our brother. We came into new life through faith in Jesus as the Christ. We had no merit of our own, we were only saved because He loved us. If this means anything to us, we will love everyone who has been born of God in the same way.
John now turns this round and points out that love for our brethren means that we will love God and keep His commandments. We cannot excuse ourselves from obedience to God by claiming that we act out of love for others. An example may be that some believers will not follow the truth as we find it in Scripture. We cannot disobey what we have learned on the basis that obedience might be seen as a lack of love for others. We certainly need to avoid the spirit of pride that suggests we are better than them, but we must still love them. Love for God will always lead to obedience. Once again, there is an echo of what John heard in the closing words of our Lord before the cross. He said that the love for each other is the evidence that we are His disciples, John 13. 35. He said just a little later that if we love Him, we will keep His commandments, John 14. 15. The two cannot be divorced from each other. They are like two sides of the same coin. It is only human reason that will try to put a distinction. Men think of love as an emotional response rather than a deep rooted act that reflects the character of God.
John points out that love will only be seen in someone who is born of God. It is not within the capabilities of man in the flesh to fulfil this. It is not something difficult for those who walk by faith but it is completely opposed to the world and the flesh. It is in this context that John says that faith overcomes the world. It may suggest that the hardest part of a true Christian life is to fulfil this commandment. We might think of many outward actions that cause us to struggle. If we have an appreciation of all that is involved in love, we can see why this is so difficult. It is only in the power of Jesus, the Son of God, worked out in our lives by the Holy Spirit, that we will ever achieve this.
Are we living in the good of the love of Christ for us?

Memory Verse 'We love him, because he first loved us', 1 John 4. 19
November 15.	1 John 5. 6-21.
The Assurances for Faith.
John now brings his epistle to a close with the assurances for our faith. He speaks of the water and blood. This appears to be an allusion to what he saw at the cross when the soldier pierced the side of the Lord. The water and blood was a clear testimony to the fact that He had died. We need have no doubt. The blood may have been shed without bringing death but the water would only be present in a dead body. Beyond this, we have the testimony of the Spirit and He is truth: his testimony cannot be denied. John points out that we have a threefold witness which is recognised in heaven. If the testimony of man is accepted, we must accept the testimony of God concerning His Son. This means that our faith is founded on a solid basis. As soon as we believe, God gives us the witness in ourselves but any who do not believe are refusing the witness of God to His Son. They are making God a liar. This shows how seriously John expects us to take this truth. He has used the same language of those who say that they have not sinned. He is putting the two statements alongside each other. We all recognise failure so it is folly to suggest that we have not sinned. It is equal folly to suggest that our Lord is anything less than God has said Him to be.
John now emphasises exactly what is involved in this. God gives eternal life in His Son. If any receive Him, they receive eternal life. If any refuse, there is no basis for life in them. The choice is as simple as this. John has written so that those who do believe in the Son of God may be absolutely certain that they have eternal life and therefore they will continue to live in that confidence.
He now highlights the most important feature of eternal life. If we believe in the Son of God, then we have confidence to ask anything that is according to His will. This is not an open offer. He will not grant petitions that go against what He has said in His Word. As long as we are in accord with His mind, He will grant our prayer. It is in this context that John speaks of a sin unto death. This probably links with the earlier teaching about antichrist. Those who display the spirit of antichrist have made a deliberate decision to reject the word of God and the Person of our Lord Jesus Christ. While there is no reason to teach that any are beyond the reach of the Saviour in themselves, there is every reason to see that it is possible for some to condemn themselves. This is taught by the Hebrew writer and Peter, so it should be no surprise to see it here.. 
John now encourages the believers that they should live in a way that is consistent with their profession. As believers, we have a new life which delivers from the power of sin and which cannot be touched by Satan. We are linked to God in contrast to the world is in the grip of the devil. There will always be a conflict. We should not be surprised when the world fails to understand things that appear obvious to us. We have an understanding from God which leads us to know Him and to walk in a way that is consistent with Him. This is the reality of eternal life that comes from God. There will be many imitations. Some may be the physical idols that were prevalent in the days of John. Some may be men such as Caesar in John's day or men of prominence in different spheres of life today. Some may be things that take the place of God in our lives. We must keep ourselves from everything that displaces God.
Are we marked by prayer according to the Will of God?

Memory Verse 'And this is the confidence that we have in him, that, if we ask any thing according to his will, he heareth us', 1 John 5. 14

November 16.	2 John.
The Elect Lady.
This is the first of two personal letters that John writes which are recorded in Scripture. He is writing to a mother and her children. We do not know why there is no husband. Probably, she is widowed because it would be inappropriate for John to address a wife in this way. It is possible that she may even have lost her husband to persecution. What we do know is that the family are continuing in the truth. Their character is such that everyone who knows the truth loves them. They are clearly living examples of the truth of God working out in the lives of His people.
John uses the common salutation of grace, mercy and peace. Grace and peace are used in almost every New Testament epistle. Mercy is often used when individuals are addressed. The difference is that individuals are in constant need of mercy because of sin. This is what John wrote in his first epistle.
John rejoices in the assurance that her children are walking in the truth. He encourages her to fulfil the commandment that we should love one another. In the light of what follows, it is possible that what he is doing is explaining exactly what love means. It may well be that he sees the possibility that her love for others may lead to the danger of compromise with false teachers. He starts with the positive because he wants to be clear that we should never allow the danger of compromise to be an excuse for not showing love to fellow believers. The commandment to love is one which has been reiterated from the beginning. It is at the foundation of Christian testimony as our Lord himself taught, John 13. 35.
John follows with a warning that there are many deceivers in the world. These deny the truth that Jesus Christ came in the flesh. This may be a denial of the humanity of Christ. It may be a suggestion that the man, Jesus, was not really the Christ. John leaves no doubt that such people are deceivers and antichrist. There is no room for compromise. If we were to associate with such people, we leave ourselves in danger of losing the full reward that should be ours. They are guilty of deliberate sin and refusal of the truth of God. There is no way that they can be treated as believers even if their language may be similar. They deny the truth of the Sonship of Christ. This error is common today, it is probably the most common error among false sects. They may say that they believe in the Son of God but they do not equate that language to Deity. The Lord Himself made clear that this is the case when the Jews challenged Him. If He was not claiming equality with God, He could have said this and immediately taken away the objection of the Jews.
John now gives very simple and practical advice as far as this is concerned. If someone comes with this doctrine, she must not receive them into the house nor greet them in a way that even implies the blessing of God upon them. He warns that even to say, God speed, is to associate themselves with their evil. We need to consider this when we face such teaching today. We must be polite and courteous but we must also be careful.
John has written in anticipation of coming to see them face-to-face. This emphasises the importance of what is said in this epistle. We cannot avoid evil but we must avoid any form of unnecessary contact with evil.
What is the testimony of our lives in this world?

Memory Verse 'The elder unto the elect lady and her children, whom I love in the truth; and not I only, but also all they that have known the truth', 2 John 1
November 17.	3 John.
The Well-Beloved Gaius.
This is John's final epistle. He writes to Gaius and calls him, the well beloved. It is notable that he is more intimate in writing to Gaius than he was to the elect lady. This is appropriate as he is writing to a brother in Christ rather than a sister as in the previous epistle. As with the elect lady, he is able to say that he loves Gaius in the truth.
John states that his first desire for Gaius is that his physical health would correspond to his spiritual. This is challenging in itself but the challenge increases as the epistle progresses. John has great pleasure in recounting how others have come and spoken of the way in which Gaius manifests the truth in his life as well as by word. He reiterates that this is the greatest joy in his life. He is writing as an older man. He may well be coming to the end of a very long life. He will have seen many professions that have fallen away. He will have seen many lives that have been cut short. When we think of the circumstances, we can soon see why John writes as he does.
John now tells of the character of Gaius. He does not just demonstrate his love to other believers but he shows the same love to strangers. It is not clear whether the strangers are believers whom he does not know or unbelievers. The language suggests that he makes no distinction. He shows the love of Christ to any stranger who crosses his path. The saints of whom John writes testify to the evidence of his love. They also testify to the fact that this is shown to all. Many of them have gone out for the sake of Christ without visible support. They are entirely dependent on the Lord moving the hearts of His people for them. John emphasises that any such workers should be helped by others. We may not be able to do the work that they are doing but we are fellow helpers when we show this love to them.
John now exposes the difficulties in the circumstances that Gaius faces. He has written to the church as a whole but Diotrophes would not receive him. John adds that Diotrophes has set himself up over the company. He will not accept any who might challenge his authority, even an apostle like John. This means that a letter will never reach the intended recipients. It may well set the background to this epistle in that John has to write personally to a man like Gaius. It is clear from the way John writes that this is a last resort. He has no desire to set an individual above the rest of the saints. John tells more of the character of Diotrophes when he adds that he is guilty of malicious gossip that undermines the character of saints. Not only does he refuse to receive the brethren who have commendation but he stops others from doing so as well. He will even excommunicate those who want to receive such. John assures Gaius that he intends to come and, if he does, he will publicly expose the evil of Diotrophes. He adds the challenge to Gaius not to follow evil. In the context, we must understand that even the actions of Diotrophes do not justify taking matters into our own hands. It is likely that this is at the root of the health problems that Gaius faces.
John commends Demetrius. He clearly has the same character as Gaius. As with Gaius, it is evident to John and to everyone else who knows him. In the face of great hardship, there is someone with whom Gaius can have fellowship.
Once again, John has much more to say but he anticipates seeing Gaius in person so other matters can wait until then.
Are we prepared to be faithful in all circumstances?

Memory Verse 'Demetrius hath good report of all men, and of the truth itself: yea, and we also bear record; and ye know that our record is true', 3 John 12
November 18.	Jude 1-11.
The Danger of False Teachers.
This last epistle in our New Testament was written by Jude, the brother of James. He would also be the son of Mary and Joseph but he associates himself with the Lord as a servant of Jesus Christ. He emphasises for us the important principle that natural relationship counts for nothing in the sight of God. He addresses the saints as sanctified, preserved and called. In this context, it is the Father who sanctifies and our Lord Jesus Christ who preserves. He adds a salutation of mercy, peace and love. This may emphasise that he is writing to a Jewish audience. He does not include the Gentile salutation of grace.  He does add mercy because those who were under law by nature could only be saved by the mercy of God. He adds love because this is both the fulfilment of the law and the answer to judgement that the law demands. His desire is that these virtues will be multiplied to the saints.
Jude now explains why he is writing this letter. He uses expressions that show that he was urgent in writing. He can see the danger that there are some who are prepared to set aside some of the principles of the faith. It may be in this context that he recognises that these principles are fundamental to salvation. It may be also that he adjusted what he wrote in the light of the circumstances which he saw.
The situation is that men have come amongst the saints secretly. They are under a specific judgement of God because of their conduct. Their character is ungodly to such an extent that they promote behaviour which is both sinful and the denial of God and our Lord Jesus Christ. The use of the title Lord God emphasises that this conduct is inconsistent with all the revelation of God, not just what has been revealed in the New Testament. Rather than the change of life which the gospel demands, they were promoting a message that allowed any behaviour. Primarily, they deny the truth that is clearly explained in Romans chapter 6. Paul shows there that sin cannot be countenanced because we are under grace or because we are not under law. It appears that a similar error was being taught in Corinth in terms such as, All things are lawful for me.
Jude starts by reminding the believers of the lessons from the wilderness. He points out that although a nation was delivered, the Lord judged the unbelievers. This is the same truth as we find in Hebrews chapters 4 and 5. He also points out that this was true for angels who sinned. As with Peter, this may refer specifically to the time of Noah and the actions of those who are called the sons of God. Finally, Jude reminds us of the cities of the plain in the days of Sodom and Gomorrah. They gave themselves over to gross immorality which resulted in a judgement from God that was a preview of the eternal fire. They promoted themselves without consideration for any God appointed authority. Jude quotes the example of Michael the Archangel to show that even the greatest of angels could not defy the devil openly before God's appointed time.
These men have allowed their enmity to God to govern their actions in the way that Cain did. They have also followed the example of Balaam who placed to personal gain ahead of obedience to the word of God. The result is that they came under a judgement which was like the judgement of Korah who was swallowed for defying Divinely appointed authority.
Are we alert to the dangers of false teachers creeping in?

Memory Verse 'Beloved, when I gave all diligence to write unto you of the common salvation, it was needful for me to write unto you, and exhort you that ye should earnestly contend for the faith which was once delivered unto the saints', Jude 3	
November 19.	Jude 12-25.
The Judgement of False Teachers.
Jude now highlights the effect of these false teachers. They are happy to take whatever the believers give but they give nothing in response. They may make a profession but are like clouds without water or trees that do not bear fruit. They are twice dead in that they have no life in themselves and they denied the profession of life that they make. All that they do by their actions is to expose their shame and confirm the judgement that they face.
Enoch foretells their coming when he warns that the Lord will come with ten thousands of His saints. He will execute judgement and expose the ungodly for what they are. Their deeds and their words unite in condemnation. They murmur and complain. They live for what they want, boasting of their ideas and using others for their own advantage. None of this commends the gospel of Christ. It should not be seen amongst the people of God.
Jude reminds us of the teaching of the apostles. This is not unexpected. He quotes from Peter's last epistle. This sets a date for this epistle as some time later than Peter but it also shows how quickly the truth has been set aside. While Jude is clearly later than Peter, it is unlikely that there is an excessive period, probably less than twenty years. In this time, the dangers that Peter foresaw have become prevalent. The professing church appears to be marked by mockers and licentiousness. This only serves to warn us of the danger that comes from placing emphasis on what the so-called church fathers taught or practised. The only safe record that we have is the word of God itself. Jude makes it abundantly clear that such people do not have the Spirit of God. They are not saved, they do not have eternal life. He states that they are sensual and separate themselves from true believers. Sadly, it is such men whose practices have been repeated in what the world supposes to be Christian witness through the centuries.
Jude calls on the true believers to demonstrate four characteristics. Firstly, they must build themselves up in their faith. He adds the description, most holy, to highlight the difference between the truth of God and the character of men. Secondly, he emphasises the need for prayer in the Holy Spirit. It is not a matter of saying prayers alone, it is the character of the prayer that is important. Thirdly, he states the need to keep themselves in the love of God. Again, this goes beyond simply resting in that love. It means that the love of God will permeate the life of His people. Finally, he calls on us to hold fast to the hope that is set before us. We have the assurance of mercy that leads to eternal life in its fullness. This will come when we see our Lord Jesus Christ. He warns us of the danger of making a false assessment. We should do all that we can to deliver true believers from the snares of false teachers. Some will need to be approached with compassion, others need to be snatched as if from fire. We need the right approach for each one otherwise we may have the opposite effect to what we desire. Jude ends with the ultimate assurance. Our deliverance rests in the power of our Lord, not in anything that we are of ourselves. He will keep us from falling. It is not us. It is not even our faith. It is because our faith in in Him. He will present us faultless before His throne for the glory of His name and a demonstration of His power. We can rejoice that He takes full responsibility for our salvation.
Are we resting in the assurance that our Lord is keeping us from falling?

Memory Verse 'Now unto him that is able to keep you from falling, and to present you faultless before the presence of his glory with exceeding joy', Jude 24
November 20.	Revelation 1. 1-8.
Introduction.
We now come to the last book in our Bible. This is the book that brings the revelation of God to its climax. Its title is the Revelation of Jesus Christ. Everything that has gone before in the whole of Scripture has this in view. Paul tells us in the Colossian epistle that all things were created for Him. He is central to the purpose of God. There are clear allusions to every part of Scripture in this book. The purpose of the book is to show things which must shortly occur. God has given it so that we are aware of where the events of this life are moving. It will have the effect of strengthening our faith as long as we take care to read it prayerfully. John is the writer. Interestingly, the details are passed on by an angel. We find very little mention of angelic activity throughout the New Testament so this is an alert to our minds that the character of this book is different to most of the New Testament. John has a threefold witness. Primarily, he testifies to the word of God. This, of necessity, means that he is a witness of Jesus Christ because He is the subject of all Scripture. John is careful to record all that he saw. He does not leave parts to our imagination. He has been given a work which he must undertake faithfully. If there is something which we are not to appreciate at present, he tells us what he is permitted to say. There is a threefold blessing associated with this book. The first comes from reading it. This is fundamental to any appreciation of the truth of God. It is not enough to read, we must take note of what is said as well. Sadly, the devil has raised so much confusion that the book is often overlooked and its teaching considered unimportant. The final blessing is for those who keep what is written. The order is clearly logical but we must be careful not to miss a step. Many today are content to read and to try to explain what is said. Instead of allowing the truth to make changes to our lives, this will lead to debate and confusion.
The book is addressed to a specific group of seven churches in Asia. Historically, this is likely to be because they are close to Patmos where John is imprisoned. Beyond this, these seven churches appear to represent a complete picture of Christian testimony through the centuries. While it may be possible to identify a historical sequence in the character of each company, we must never forget that what is said of any place could be true at any time in history at some location. The important principle for us is to read what is said and to see if it is reflected where we are. The salutation includes grace and peace but it is unique in that it emanates from the Trinity. The Father is seen in His eternal character with a description which is a translation of the Hebrew name, Jehovah. The Holy Spirit is viewed as sevenfold, an allusion to what we read in Isaiah chapter 11 verse 2. Our Lord is viewed in terms of His life, death and glory. As to His life, He is the faithful witness. As far as His death is concerned, He is the first begotten from the dead. This is a declaration of the triumph of His death and resurrection. As far as His glory is concerned, He takes first place over the kings of the earth. We can see this in terms of His future glory but it applies to any king that this world has ever seen.
John appreciates Him for what He has done. This is the foundation upon which the purpose of God will be brought to its fulfilment. Without cleansing from sin, nothing else would be possible. John anticipates His coming while the Lord speaks of Himself as the Eternal One.
Are we numbered among those who love His appearing?

Memory Verse 'And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood', Rev 1. 5
November 21.	Revelation 1. 9-20.
The First Vision.
John describes himself in three ways. He is brother to those who receive this message. He is their companion in all the troubles that they face. He is a companion in the hope of the kingdom which all anticipate. This is the only one of John's writings in which he names himself. In the gospel and epistles, he might have been thought to promote himself. Here he is very careful to show that he is the same as any other believer. He may have walked with the Lord on the earth. He may have been an apostle. Neither of these nor any other privilege that he might have claimed separated him from the saints. This is an important lesson for everyone of us to learn. He tells of a time when he was on the Isle of Patmos for his faith. While there, he was transported by the Spirit on the Lord's Day. It may be that he is speaking of the first day of a week. It may be that he is speaking of a vision of the day of the Lord. It may be that he is simply underlining the fact that the Spirit gave a revelation of the glory of the Lord to him. It starts with a further declaration of the eternal character of Christ. Everything has its origin and its consummation in Him. John must write all that he sees in a book and send it to the seven churches that the Lord names.
As John turns to see who is speaking with him, he sees the Lord moving in the middle of seven golden lamp stands. The title Son of Man emphasises that this is a time of judgement in view. The description serves to emphasise this point. It also shows the character of the judgement. The garment down to the foot shows that there is no haste. We can be certain that our Lord will never be hasty in judging. It is His strange work. It is a final resort when offers of mercy have been rejected. The belt is clearly not intended to be used for holding a garment in a time of intense activity. The head and the hairs are clear indication that any judgement will be measured in a way that demands respect. The eyes serve to remind us that nothing will escape Him. We may make a faulty judgement because we do not have all the details. His judgement is perfect. His feet emphasise the righteous character of that judgement while the voice reminds us that it will reach to every part. The stars and the sword show His authority and power. His face tells us that everything that He does will be a demonstration of the glory of God.
As soon as John sees Him, he falls like a dead man at His feet. It is immediately clear that the character of what John is going to write will be vastly different to his other writings. It is only the hand of the Lord that can give him strength to fulfil this work.
The Lord now gives John a further description of Who He is. He reiterates that He is the fFrst and the Last. He adds that He is the Living One. Without Him, there is no life. He went into death and has broken its power. He is alive evermore and nothing can challenge this. He has the keys of hell for the soul and death for the body. He has the perfect right to raise any and every person back to life again.
John has to write about three sets of events. He must write what he has seen, what is true at the time of writing and what will take place in the future. It is easy to link these with the first chapter, the next two chapters and the remainder of the book. The Lord also explains the stars in His right hand as angels of the churches. These are those whose ear is open to the word of the Lord. The lampstands are the seven churches.
Are we rejoicing in the knowledge of One Who died, but lives for evermore?

Memory Verse 'I am he that liveth, and was dead; and, behold, I am alive for evermore, Amen; and have the keys of hell and of death', Rev 1. 18
November 22.	Revelation 2. 1-7.
The Message to Ephesus.
The Lord now addresses the angel of the church in Ephesus. We do not know precisely what the Lord means by the angel of the church, but it is clearly some representative of the company as a whole. The Lord speaks as the One Who holds them in His right hand and Who walks among the lampstands. He is emphasising that He is the One Who upholds them by His power. Without Him, they would not exist. He also watches over them and judges. The lesson for us from the outset here is that we are dependent upon our Lord and answerable to Him for all that we do.
He highlights their works. They are marked by labour and patience. They are prepared to put effort into the Lord's work and to wait for Him to accomplish His will. They are also careful to watch for deceivers. They have taken on board the warnings of Paul to the elders as well as Peter and Jude in their epistles. They have exposed those false teachers who claim to be apostles. They have been prepared to suffer patiently and to work without any complaint.
The Lord now addresses a concern about their conduct. Their activity is commendable but their attitude is wrong. There is a lack of love among them. It is not immediately clear if this is a lack of love for the Lord or for His people. Certainly, the Lord Himself must be the first love for every believer but love for Him can only be seen in reality where there is love for His people. The two aspects cannot be divorced. If my love for the people of God has diminished, it is an evidence that my love for the Lord is also failing. It may well be that this is what our Lord has in view here. They could claim that their labour, patience and the exposure of error are all evidence of their love for the Lord. The message of the Lord here is that no degree of outward adherence to truth excuses failure in the heart. It is a message that we need to heed today. As our Lord left His disciples to go to the cross, He gave them a commandment which is at the foundation of Christian witness. Our love for each other is the primary indication that we are the Lord's.
The Lord warns them that they must repent. While there is a call to five of the companies to repent, this has the most severe warning with it. This is consistent with the character of the error that He has exposed. Where there is a true love for the Lord and His people, the Lord can work to bring about recovery. If there is no true love for Him, there is no basis on which He can appeal to the saints. It does not matter how correct the outward form may be, if the heart is wrong, there will never be pleasure to the heart of God. In such a situation, the Lord warns that He will have to remove the lampstand. They have denied the basis of Christian testimony. Their action is a denial of the gospel. This is why the warning is so severe. We must appreciate this as we consider our attitude to our Lord and other believers.
The Lord adds a further commendation. They hate the deeds of Nicolaitans. The name has the idea of ruling the people. It implies a form of clerisy although we do not know the exact character of it.
The Lord adds are called to hear with the promise of eating from the tree of life for the overcomer. This is true for every believer so we have to see that all true believers come into this category. We enjoy the fullness of life that comes in Christ.
Do we always remember the importance of love for our Lord and His people?

Memory Verse 'Nevertheless I have somewhat against thee, because thou hast left thy first love', Rev 2. 4
November 23.	Revelation 2. 8-11.
The Message to Smyrna.
The second letter is also the shortest. It is written to Smyrna, which means myrrh. It is set against the background of a company of believers suffering for their faith. In this context, the Lord addresses them by saying that He is the First and the Last. He is assuring them that nothing can happen that is beyond His control. It has only happened because He permits it and He will still be in control when the trouble comes to an end. This is the confidence with which every believer can face every circumstance of life. He adds that He was dead and is alive. The assurance here is that His control reaches beyond the grave. Even if death may appear to win a victory, it still must yield to His Word.
Once again, our Lord highlights that He knows every detail of their circumstances. There is nothing that can happen without His knowledge. In this instance, He highlights tribulation and poverty. They are clearly passing through a time of great trial. Peter had warned about this in his epistle. Paul had warned Timothy that this is what every believer should expect if they want to live a godly life. The language here suggests that this is an unusually harsh trial of their faith. It may be that the poverty is a direct result of the trial. The Hebrew writer speaks of those who lost possessions for the sake of Christ. It may be that this is what has happened at Smyrna. In addition, there appears to be false accusation. The idea of blasphemy in this context may suggest that the people of God are being slandered because of their confession of faith. Their enemies claim to be Jews but are actually followers of Satan. It may be that these are Jews nationally but they have rejected the ways of God. It may be that they are those who follow the Jews' religion rather than the gospel of Christ. In either case, they have set the ideas of men above the thoughts of God.
The Lord does not promise that they will escape from the tribulation. He tells them not to be afraid of what men will do or even the devil behind those men. They are going to suffer but they can do it in the assurance that the devil is limited in his power. He may cast some of them into prison. In those days, this would have been a severe trial. There would be no comforts for the prisoner. Some, especially those who may be physically weaker, might die purely as a result of the ordeal. They would be brought to trial. Once again, this would not be a form of justice that we might recognise today. They would face false accusations and the result of the trial may very well have been determined before the event. If not, they would likely be asked to do something or to say something which denied their faith. If this is not enough, the Lord tells that they face ten days of tribulation. It may be that there was a specific event that caused tribulation for the believers in Smyrna. The assurance that these verses give to every believer is that any tribulation which we face has been limited by a decree from the Lord. The devil cannot go beyond the word of God. Even if the result of this means death for the believer, the Lord promises a crown of life. The One Who is alive is now the One Who can assure His people that death is not a victory for the enemy.
The final promise, after the call to heed what the Spirit is saying, is that whatever they may face in a physical sense, they will never be touched by the judgement of God, the second death.
Are we those who will always encourage others when in times of testing?

Memory Verse 'Fear none of those things which thou shalt suffer.  behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days.  be thou faithful unto death, and I will give thee a crown of life', Rev 2. 10
 November 24.	Revelation 2. 12-17.
The Message to Pergamos.
The Lord now addresses the church in Pergamos. He introduces Himself as One Who has a sharp sword with two edges. It is clear that this description is intended to show that He is ready to act in judgement. It is not a picture that appeals to the hearer. No one would choose to face someone who is holding a two-edged sword.
The Lord points out that He both knows their works and where they are living. This is a city where Satan is enthroned. Historically, this is a reference to Caesar having a palace in the city. This would make witness to the name of Christ very difficult. By the time John writes, many believers will have died for naming the name of Christ. We can see how hard it would be to acknowledge Christ where Caesar is worshipped. The Lord commends these believers because they have been faithful. They would not deny His name or His faith even if it means that they follow the example of Antipas who died for his faith.
Sadly, there are matters which cannot be overlooked. The letter to Smyrna has shown that our Lord would not ask much of those who were suffering. He will only ask for what is essential in the testimony. He highlights two issues. Firstly, there are some among them who hold the same teaching as Balaam. Specifically here, the Lord highlights that he was responsible for showing Balak that idolatry and fornication would bring judgement on the nation. These sins, more than any other, show a misplaced love. The progression is clear. In Ephesus, they had left their first love. Smyrna suffered and were promised a revelation of the love of God. Sadly, where first love has been lost, suffering will not have its desired effect. Rather than turning back to the Lord, their love becomes sensual. They follow the ways of men and demonstrate lust in place of true love. The reference to Balaam in this context may also suggest that they are interested in personal reward. He went to Balak with the messengers of Balak even when they did not fulfil the condition that the Lord had set. When Balak warned that he had forfeited his reward, it appears that Balaam acted to earn reward in another way. The second issue is that some of them hold the teaching of the Nicolaitans. While we do not have a definitive statement as to what this is, the name indicates those who preside over the people. John has already written in his third epistle about a man named Diotrophes who was guilty of this behaviour. The Lord clearly states that he hates such doctrine. It follows from the first in that as soon as we set aside Christ as far as our witness is concerned, men will be promoted to places of prominence. Men of faith may live in a way that looks to Christ alone. Men of the flesh will always promote self interest and lust. Immorality and promotion of individuals are both examples of the way in which lust is manifest. On this occasion, the Lord warns that He will act against those who are corrupting the testimony. It may be in recognition of their circumstances that the Lord does not condemn the whole company.
Once again, the Lord calls for individuals to hear what the Spirit is saying. This time, He gives a threefold promise. The first is hidden manna. It is the manna that sustained the nation in the wilderness. It is feeding on Christ that will sustain His people today. The white stone with a name written on it alludes to men who had the right to vote in the world. The assurance is that the believers have a place in the Divine administration.
Are we careful to guard against the inroads of false doctrine?

Memory Verse 'So hast thou also them that hold the doctrine of the Nicolaitans, which thing I hate', Rev.2.15
November 25.	Revelation 2. 18-29.
The Message to Thyatira.
The Lord now addresses the fourth company, in Thyatira. He introduces Himself as the Son of God. This should be enough in itself to raise serious questions about what He has to say. He adds that His eyes are like a flame of fire and his feet, like fine brass. If the last image showed that He was ready to execute judgement, this one shows that his judgement will be perfect. He searches every detail and judges without any deviation from right.
He begins by commending the works of the saints. He knows every detail of their life. He sees love, service, faith and patience. The reference to works at the end of the list serves to highlight that they were marked by a character of good works that was increasing. Unlike many, they did not start well and then fall away. They showed progress in their works.
The Lord now addresses a very serious concern. Once again, there is evidence of evil progressing. He starts by exposing Jezebel as a false prophet who encourages immorality and idolatry. In the last message, Pergamos was warned about those who held this teaching. The lesson is simple. If error is held without being checked, it will pervade the company like leaven. What starts with the false teachers ends with blatant corruption. While we must not be hasty in judgement, we must be equally careful to remove evil before it corrupts the whole. The Lord makes clear that this is not someone who has been deceived. He gave her the opportunity to repent and she refused. He is not hasty but He will not condone sin among His people. The language suggests that her punishment will match her sin. She will be exposed for exactly what she is in a public way. Everyone who associates with her will suffer great tribulation unless they repent. The extent of her sin is clear as the Lord speaks of her children. It suggests a clear picture of someone who is extending her influence for evil in exactly the way that the Lord desires the gospel to spread and to bring life. They will be the subject of judgement in exactly the same way as the mother. The Lord will show to all His people that He knows every detail of what goes on in the heart as well as actions. There will be no escape but the judgement will be perfect. Those who are free from sin will not be judged. Those who come under judgement will not be able to argue. The One Who judges is the Son of God Who makes no mistakes.
The Lord gives an assurance for those who are genuine that He will not ask more of them. He recognises the severe trial through which they are passing. He does not expect them to address every detail of their conduct. This is a lesson for us to learn. There are many saints who bear a faithful witness in great adversity. There may be many faults that we can see in what they do. We must show the same consideration as our Lord. He calls on them to hold fast until He comes. We should do the same. It is good when there is recovery and we should rejoice when this happens, but we need to avoid a legalistic spirit that demands a level of obedience that our Lord does not request.
The Lord gives the promise to those who overcome that they will have power over the nations when He rules with a rod of iron. The lesson is clear. These men find themselves brought under the power of men. They have been left to face hardship because of a woman who sets herself up as a prophetess and a queen. She is going to learn that their trust is in the One Who rules and she must bow to His authority. This letter has the first reference to the coming of the Lord. It is notable that the call to hear comes at the end on this occasion.
Are we living in the confidence that the Lord is coming?

Memory Verse 'But that which ye have already hold fast till I come', Rev. 2. 25
November 26.	Revelation 3. 1-6.
The Message to Sardis.
The fifth message is given to Sardis. The Lord introduces Himself as the One Who has control of the seven Spirits of God and the seven stars. He is reminding the believers of the source of their life and that they must answer to Him.
There is nothing to commend in this message. As He looks at their works, the Lord sees a show which does not stand the test. They make a profession of life but they are marked by death. This may be an indication that there is a formality about these believers. It may be that the company is primarily composed of those who make profession without reality. In either case, the Lord will take no pleasure. He hints at things that are good but they do not warrant mention. It may be that some of the practices are in view here. It may be that there is doctrine which is correct. Whatever good things remain, the Lord points out that they are ready to die and that He does not see any work that brings pleasure to God. Against this background, He calls on them to repent. They need to go back to where they began. They must remember what they have received and heard, and they must hold to it in the way in which it was given to them in the first instance. The warning is that if they do not, He will come as a thief. It may be that this is an allusion to the promise of His coming. The New Testament consistently expects believers to live in anticipation that the Lord is coming. The saints in Sardis may have lost sight of this in which case the Lord would want them to recapture the vision. It may also be that this is a warning that the Lord will intervene in their affairs. This may happen at any time to any company. In either case, the Lord gives a final warning here. If they do not to listen, they will be taken by surprise.
It is only after this that the Lord speaks of those who are not defiled. He very clearly states that there are only a few in the company. His own words suggest that this might be viewed as a company who profess the gospel. We do not know exactly where their profession has failed. This means that there is a message for all of us. As soon as we allow obedience to the truth of God to become a ritual, we lose the vitality of Christian witness. It is possible that our company has all the outward forms but is still dead in the sight of the Lord. At the other extreme, it is possible that there is nothing but a basic profession of the gospel and those in the company are not even genuinely saved. The warning applies in every case, but the promise is equally applicable to every situation. It does not matter how dead a company is by our standards, the Lord gives the promise to all who believe that they will walk with Him in white. This should be a source of great encouragement. They look around and see a situation which can only bring mourning to the heart of the true believer. They may feel that they are defiled because of their association. The promise of the Lord is that He knows that their fellowship is with Him. They may not know any practical fellowship in this life but they can be certain of the eternal fellowship with Christ. They may feel corruption but they can be certain that they have the prospect of purity. The Lord will give them white raiment. They will be seen for what they truly are. Their names will be found in the book of life. The Lord will testify to His Father and His angels that these are believers who have lived for the glory of His name in the face of death. The severity of the words of the Lord probably arise from the profession of the company. They know and profess the truth but do not allow it place in their lives.
Are we living in the good of the life which is ours in Christ?

Memory Verse 'Be watchful, and strengthen the things which remain, that are ready to die: for I have not found thy works perfect before God', Rev. 3. 2
November 27.	Revelation 3. 7-13.
The Message to Philadelphia.
The Lord now addresses the church in Philadelphia. He tells then that He is holy and true. He adds that he has the key of David so that He can open a door and no one can shut it. He can also close the door and no one can open it. It may be that they face lies and deception from men but they know that their trust is in One Who is unfailing.
The reason for His introduction immediately becomes clear. He sees a company of His own who are weak as far as men are concerned. Humanly speaking, there is reason to believe that they will not survive. The Lord assures them that no one will be able to overcome them because He has opened the door. Everything depends on Him, nothing depends on them. This is the mistake that men make when they look on. The Lord is simply looking for two things which He finds in this company. They have kept His Word and they have not denied His Name. This is all that the Lord asks of His people. As long as we are true to Him, we can leave the issues in His hand. It is important to note that this is not simply outward. We can follow a pattern which matches what is written in the word of God. Unless it comes from a true heart, it is no more than ritual. The appearance may be right but we are still, in effect, denying His Name because we are promoting our own efforts.
It is clear that the main opposition to this company comes from 'the synagogue of Satan'. As with Smyrna, this suggests those who have a form of godliness but deny the Lord. The fact that they say they are Jews suggests a background of legalism. In the first century, it may well have been Jews who claimed to follow the law. In later centuries, we find the same attitude amongst many who claim the name of Christ but follow many of the rituals of Judaism. The Lord leaves us in no doubt that they are liars. Sadly, the most successful ploy of the devil in the course of history has been to discredit the name of Christ in this way. He has raised up organisations that profess the name of Christ but deny Him by their actions. The assurance for these believers is that such people will be forced to confess the reality of the faith of the saints. This will only happen when we allow the Lord to work. If we are ready to leave matters in His hand and live in a way that is consistent with His Word and His Person, He can be trusted to do the rest. It is all because He loves us and He delights to prove this to any who may challenge.
There is a special promise for these believers. They face trial and test in their weakness but they have the assurance that when the world faces unprecedented turmoil, their Lord will deliver them because of their faith. He assures them that He is coming quickly. They have the prospect of a crown: He urges them not to lose it by turning aside at this late stage.
He promises that those who do overcome will be a pillar in the temple of His God. This emphasises the closeness of their relationship to Him and to God. They will enjoy this in all its fullness through the ages of eternity. He anticipates the day when that city will come down out of heaven. They will have their part in the city. For centuries, those who trusted in the Lord anticipated a place of privilege on the earth. Today, we have the prospect of a place with Christ and with God over the earth. We share in His new name, a name that surpasses anything that has ever been revealed before.
Are we prepared to be faithful in the face of every circumstance?

Memory Verse 'Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth', Rev. 3. 10
November 28.	Revelation 3. 14-22.
The Message to Laodicea.
The final message is sent to the Laodiceans. The Lord introduces Himself as the Amen, the faithful and true Witness and the Beginning of the creation of God. He is emphasising His supreme authority. As the Amen, He is the final revelation of God. As the faithful and true Witness, He is the perfect revelation of God. As the Beginning of the creation of God, He is the purpose for all things. The message is clear. He must be central to everything or it is out of place.
As He views this company, He sees something that is distasteful. They are neither cold nor hot. This may suggest that they do not display the coldness of a company such as Ephesus or Sardis where their behaviour had degenerated into a ritual. It also appears to suggest that there was no zeal such as characterised the Philadelphian believers. While our Lord spoke severely against the coldness, the language here suggests that He finds this far worse than the coldness. He indicates a public display of how distasteful He finds them.
The condemnation comes because of the pride that they demonstrate. They boast in their riches and their self-sufficiency. They claim that they are not in any need in any form. This is a denial of a profession of faith. Every believer must acknowledge their dependence on the Lord implicitly. It appears that the company here consists of those who simply profess to own the Lord or believers who have completely lost sight of Him in their lives. The description that the Lord gives echoes the words of Paul when he says those who do not believe in the resurrection are, Of all men most miserable. The reality is that they have nothing of any value. The Lord calls on them to buy gold that is being tested so that they have true riches. He offers white clothing to cover their shame. He offers ointment for the eye to take away their blindness. He is rebuking them so that they repent because He does not want them to come into judgement. This is His way with all that He loves. We should show the same character to those who fall away. It is easy to write off others. They should be the object of special love.
The Lord now issues a plea which we commonly here as a gospel message. The context is that He is speaking to His people. It may be that we miss this because we would have to recognise that the background is all too familiar. As wealth and materialism increase, the temptation to trust in riches rather than in the living God becomes greater. In the face of prosperity, it is easy to see these things as normal. We fail to realise how easily and how much they may rob us of the enjoyment of a life of faith. We can be certain that our Lord will never give up on us. He knocks and waits for us to answer. He does not force Himself on us but He will plead with us. He offers the enjoyment of fellowship with Him. We need to ask ourselves whether our priority is to promote our own interests in this life all to enjoy all that the Lord offers both now and eternally.
The promise for  overcomer is that they will share in His throne. The joy of fellowship that He offers today is only a foretaste of the fullness of joy that will be ours with Christ for ever. The question that we need to ask is whether the transient things of this life could ever be worth as much as the enjoyment of heaven on earth.
Is the Lord outside of our life, individually or collectively?

Memory Verse 'Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me', Rev. 3. 20
November 29.	Revelation 4. 1-11.
The Scene in Heaven.
The scene now moves to heaven. John records, After this. This links us back to the words of our Lord when He told John to record what he had seen, the things that are and the things that shall be. It is reasonable to believe that John has given us an indication that we are moving to a future. The open door in heaven and a voice that called him up to heaven imply that we are now looking at events that we shall see from heaven.
The first thing that John sees is a throne with Someone sitting on it. Here is a picture of the fact that God is in absolute control of every circumstance of life. It is easy to compare what follows here with what the Lord said would mark the days of trouble that would precede His coming to the earth. The vision assures us that, whatever the trials and tests that may come, they are all under the control of God. The jasper and the sardine or sardius stones are the last and the first stones on the breastplate of the high priest of Israel. The symbolism teaches us that the fulfilment of the purpose of God was established before He commenced the work. The emerald colour for the rainbow would be the most restful for the human eye. It shows that God is fulfilling a work which will bring rest to His people. Those on the earth will have many questions as the events unfold. The Lord is teaching that nothing will prevent Him from fulfilling His purpose so that they can go forward in confidence that they will prevail through Him.
John now sees twenty-four elders sitting on thrones around the throne of God. These were clothed in white and crowned with gold crowns. They clearly have some purpose in the administration of God. It may link back to Daniel chapter 7 where there is reference to an angelic government. It may symbolise the church as the body of Christ. The fact that John sees lightning and hears thunder and voices coming from the throne speaks of a time of judgement. John wanted to call fire from heaven when Samaritans rejected the Lord. He is now going to see the fulfilment of that as the judgement of God falls on the world. The sea of glass in front of the throne speaks of a time when the unrest that has resulted from sin will come to an end. The four beasts have similarities with the cherubim that Ezekiel saw in his vision. Once again, they are linked with the judgement of God on the earth. The six wings remind us of the vision of Isaiah. On that occasion, it was seraphim who announced the glory of God in very similar words to those used by these living creatures.
The living creatures announced the holiness of the Lord God Almighty, the Eternal One. As they give glory to God, the twenty-four elders fall down before Him. They worship Him and throw their crowns before the throne. It may be an indication that God is about to act directly in the world. The time for intermediaries has passed. Angelic administration served a purpose but the promise of God can only be fulfilled in His Son.
The united cry of the elders, and of all heaven, is that the Lord is worthy to receive glory and honour and power. They recognise the creatorial rights of God. He acted to create all things so that His purpose and His pleasure could be fulfilled. Nothing can deny those rights. What the following chapters will reveal is that God has a greater purpose than just to manifest His power. Everything is leading up to the day of His glory.
Have we caught the vision of the glory and power of our God?

Memory Verse 'And the four beasts had each of them six wings about him; and they were full of eyes within.  and they rest not day and night, saying, Holy, holy, holy, Lord God Almighty, which was, and is, and is to come', Rev. 4. 8
November 30.	Revelation 5. 1-7.
The Cry of Heaven.
John now starts to see more detail. The first thing he notices is a book that is written inside and out. It is in the hand of the One Who sits on the throne and it is sealed with seven seals. The later events will show that this is clearly linked to the purpose of God for the earth. An angel asks who is worthy to open the book. This lays the foundation for one of the pictures of the glory of our Lord. The cry goes through heaven, earth and under the earth. There is no place in the whole creation which is not searched and the result comes back that there is none to open the book or even to look on it. The last chapter ended with the creatorial rights of God but the lesson here is simple. God could never maintain His character and fulfil His purpose for this world based on creation alone. There is no creature in the whole of God's creation who could meet the demands of the throne of God. As John hears the answer, he weeps. As far as we can tell, he does not understand the significance of all that has taken place. What he does understand is that there is something which is dear to the heart of God but which cannot be fulfilled within the scope of creation.
As he weeps, one of the elders speaks to him. He tells him not to worry because there is an answer. He points him to the Lion of the tribe of Judah. Here is a title of the Messiah. Psalm 2 has already indicated that Messiah is the Son of God. As the Lion, He is the one who will not turn back. The tribe of Judah means that He has the right as man to reign. He is also the root of David. This title shows clearly that he precedes David. It answers the question that the Lord raised, What think ye of Christ? There is a Man Who is also God. He is the son of David by natural descent but he is David's Lord as Son of God. He has prevailed. He went into battle. He did not turn back until He had overcome every enemy. The demands of the throne of God have been met. There is Someone Who can answer every challenge. He can loose the seals and no one can challenge Him.
John looks carefully to see the Person to Whom the elder refers. He sees in the very centre of the whole scene, a Lamb Who stood as if He had just been slain. The heavenly creation may rejoice in the power and glory of the Christ of God but men will always recognise the Lamb first of all. He stands as fresh as ever, a reminder that the value of the work of Christ will never diminish throughout the ages of eternity. John may stand some sixty years after the cross. We may look back nearly 2000 years. The vision is always the same. As far as the throne of God is concerned, the blood of the Lamb has met every demand eternally. In view of this, he has an absolute right to take the book. He has ascended through the ranks of creation to the very throne of God. No one could deny Him so now no one can refuse His authority when He opens the seals. Seven horns tell us of complete power. Seven eyes tell us of perfect vision. The reference to the seven Spirits of God takes us back to the prophecy of Isaiah. Messiah is marked by a perfect understanding because the sevenfold Spirit of God is upon Him. He knows every detail of every circumstance. The image is a clear statement that the Lamb in the midst of the throne is the Christ of Isaiah chapter 11. He has answered any challenge that can be raised. He takes the book from the One Who sits on the throne without question because He is worthy.
Does the work of Christ ever lose its value in our hearts?

Memory Verse 'And I beheld, and, lo, in the midst of the throne and of the four beasts, and in the midst of the elders, stood a Lamb as it had been slain, having seven horns and seven eyes, which are the seven Spirits of God sent forth into all the earth', Rev. 5. 6
December 1.	Revelation 5. 8-14.
The Worship of Heaven.
These verses describe what happens as the Lamb takes the book. There is immediately a scene of worship in heaven. The anticipation of creation is coming to its climax. The four living creatures and the twenty-four elders all fall down at the feet of the Lamb. Those who represent the greatest of creation bow in worship to acknowledge that there is One Who stands apart from them. There is no power in heaven or on earth that will not bow to our Lord Jesus Christ. These bow in anticipation. The end of the chapter will show us that all creation joins in this act of worship. The following chapters will describe the events that take place to fulfil this, but the assurance here is that nothing can prevent it.
The living creatures and the elders have harps and bowls of gold which are full of incense. We are told clearly that the bowls represent the prayers of the saints. We can easily see that the harps would suggest the songs of praise that will come as our Lord takes His rightful place over the creation. The significance of the praise in this context is easy to grasp. Here is the fulfilment of the purpose of God. The significance of prayer is surely that our Lord has heard every request. Many of us will look to prayers that do not appear to have been answered. The assurance is that when the book has been opened and the purpose of God brought to its fulfilment, we will understand and appreciate the answers to those prayers.
They now join in a new song. We are told of the morning stars singing when God created the world. We recall the words of the angels at the birth of our Lord. We remember the song of Moses which Israel sang after they crossed the Red Sea as well as the song that Moses taught at the end of the wilderness journey. There are a number of passages in the New Testament epistles which appear to be songs. The significance here is that there is one song which we may anticipate, but which will resound through heaven in that day. This is a song which angels could never sing before this time because they had no experience of all that is involved.
The subject of the song is the worth of the Lamb. He can take the book and open it because He has procured redemption by His death. This is a redemption that reaches to every corner of the earth. God gave man dominion over the earth. Man forfeited this because of sin. Now God has witness to a work that has reversed the effect of sin. Man has the privilege of approaching God. He can take the place that God intended under Christ. The work of the devil to overthrow the purpose of God has been defied. As the song is heard, millions of the angelic host join to proclaim a sevenfold worth of the Lamb. There are three aspects of this worth that are not included in the other descriptions of praise. These are unique to the work of Christ in redemption. This is a manifestation of the riches of His grace and His glory. It is a demonstration of the wisdom of God in overthrowing the works of the devil in such a way that no challenge can be raised. It is a demonstration of the might of God to withstand every enemy and to overthrow them. At this point, every creature in heaven, on earth and under the earth join to proclaim the worth of God and the Lamb. There is no part of creation that is not affected by the work of Christ. We limit it to ourselves on occasions or possibly to men in general. The reality is that it is truly universal.
Do our hearts rejoice in every remembrance of our Lord Jesus Christ?

Memory Verse 'And they sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation', Rev. 5. 9
December 2.	Revelation 6. 1-17.
The First Six Seals.
John now sees the effect of opening the seals on the book. As the first seal is opened, John hears a noise like thunder and one of the living creatures says, Come and see. John sees a white horse. The rider has a bow and a crown. He goes out conquering his enemies but, not content, he sets out to conquer more. The bow may suggest warfare at a distance. The white horse may suggest an appearance of peace. The image appears to be a man who promotes his interest by negotiation at a distance rather than open warfare. 
The second seal is opened and the second living creature invites John to 'Come and see'. This time John sees a red horse with a man who takes peace from the earth. He has a large sword and he encourages the people to kill each other. Any picture of peace has gone. He is ready to engage in open warfare to achieve his own ends. No doubt, as we see the ways of men today, there will be an argument that he tried to negotiate and it was refused.
As the third seal is opened, the third living creature invites John to see what comes. On this occasion, there is a black horse. The man now holds balances in his hands. The wheat and the barley are measured out but the oil and wine are not affected. This is the effect of  a famine. The poor suffer as the necessities of life are rationed but the rich can enjoy the their luxuries. It is sad to reflect how often this is the case.
The fourth seal reveals a pale horse which is ridden by Death with Hell following. There is no doubt by this time that we are seeing an open attack from the devil. They have the power to kill a quarter of the earth in whatever way they choose. The sword speaks of open attack. Hunger may be a result of famine and natural events or it could be depriving those who oppose of the necessities of life. Death appears to be a general description which may speak of disease. The beasts speak of open displays of hatred and senseless violence.
The fifth seal brings a change. John no longer sees the events on earth. He does not need to have his attention drawn to what he is expected to record. He immediately sees the souls of those who have been martyred under the altar. There is little doubt that this refers to the same time as the previous verses. The bloodshed, famine and death may have appeared to be general, but the people of God will suffer directly for their faith. They raise the question that many on earth must be asking: How long must this continue? It is notable that they are not rebuked for the question. We may often lightly answer someone who suffers by telling them to trust in the Lord. These verses show us that our Lord does not act in this way. He assures them that they must wait for a while because there are others who will suffer in the same way as them. The Lord knows their circumstances and He will fulfil His promise.
As the Lamb opens the sixth seal, there is a great earthquake. The son, the moon, the stars and the whole of heaven is shaken as are the hills and islands. The Lord gives a clear warning that His judgement must fall. Every class of man is left to hide in fear and trembling. They seem to understand that the judgement of God is falling and they cannot stand. It may well be that this only lasts for a short time. Later, they curse and blaspheme the name of God rather than bow to His authority. It is sad to see how fickle they are.
Do we have a vision of what is involved in the judgement of this world?

Memory Verse 'And said to the mountains and rocks, Fall on us, and hide us from the face of him that sitteth on the throne, and from the wrath of the Lamb', Rev. 6. 16
December 3.	Revelation 7. 1-8.
The Sealing of the Witnesses.
John now sees a vision of four angels standing at the four corners of the earth. The word of God always views Jerusalem as central so the idea would be that there is one angel as far as possible to each of the North, South, East and West from the city. They are holding back the wind so that it will not blow on any part of the earth, sea or trees. The next verse makes the meaning of this clear. Another angel rises up from the east with the seal of God. John tells us that the first four angels had been sent to bring judgement on the earth and the sea. This is an expression that shows the universal character of the judgement that is about to fall. Whether we view the sea and earth literally or symbolically, this is true. The earth is often used to symbolise the nation of Israel while the sea often symbolises the Gentiles. The trees symbolise the glory of men. If this is the significance, then it tells us that every nation on the earth will come under the judgement and that all their glory will be brought to nothing. If we understand the picture literally, it still tells us that every part of the earth will come under the judgement. It is clear from the later chapters as well as the other prophetic writings that both of these are true.
The message of the fifth angel is clear. The judgement cannot fall until the servants of God have been sealed. God may be about to act in judgement, but He cannot forget His promise. He will preserve a remnant for the glory of His name. He is going to seal a company for His protection in the same way as He did when the Chaldeans took the nation captive in the days of Ezekiel. These servants of God will not be touched by the judgement that falls. He sets His seal on them to demonstrate that He is in perfect control. Not only will they escape from the judgement of God, they will also be preserved from the attack of the enemies.
As John watches, he hears a declaration that twelve thousand from each of the twelve tribes must be sealed. The names of the tribes are interesting. Levi is included although he is not commonly seen among the twelve. There is no mention of Dan or Ephraim although both Manasseh and Joseph are listed so it would appear that Ephraim is included under the name of his father, Joseph. It may be that this is directly associated with the record of idolatry in the history of the nation. In the book of Judges, it is the tribe of Dan who take the idols of Micah for themselves. After the death of Solomon, Jeroboam from the tribe of Ephraim sets up a rival kingdom to the house of David. The Spirit of God ensures that we never forget that he made Israel to sin by setting up idols as well as a rival monarchy. The Lord decreed that the kingdom would be divided because of the sin of Solomon. The folly is that Jeroboam initiates a system that goes beyond the sin of Solomon. This highlights the mind of the Lord in respect of idolatry. While we may not see open idolatry today, it is possible that we allow our possessions or our riches to displace God in our thoughts. This is a more subtle form of idolatry but just as deadly to the testimony of the believer. We need to be alert to the danger and to avoid it as far as we can.
As far as we are aware, these one hundred and forty-four thousand witnesses would be the only testimony to God in the world at this time. The church has been taken which is why the Lord ensures that there is a testimony to His name before judgement falls.
Let us never forget the privileges of the nation of Israel.

Memory Verse 'Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads', Rev. 7.  3
December 4.	Revelation 7. 9-17.
The Innumerable Multitude.
We now learn the effect of witness in the time of Great Tribulation. This should challenge our hearts. The Lord is about to reveal the details of a time of unrivalled trouble. There will be an unprecedented number of what men see as natural disasters but there will also be the greatest liberty that the devil has ever been allowed. Humanly speaking, to name the name of Christ will be the height of folly. At first, it may lead to a degree of persecution but in the end it will lead to certain death apart from the preservation of God directly.
John sees a multitude which could not be numbered from every part of the world. The Lord may have sealed Israelites as His witnesses but they will testify to all men. This was always the intention of the Lord for His people. Israel were intended to be a witness to all. The last words of our Lord gave a commission for us to go into all the world. This will be fulfilled in an unprecedented way at a time when there is greatest opposition.
The multitude are clothed in white with palms in their hands. The white clothes are a picture of their purity. The palms are declaration of their triumph. This is reflected in their song: it is a declaration of the salvation of God and the Lamb. The hosts of heaven fall on their face before God and worship Him in answer to the song of this multitude.
As John looks, one of the elders asks him who they are. John does not know the answer but the elder tells him that they have come out of the Great Tribulation. Without this, we might have thought that they were a picture of the church. The basis of their deliverance is the same as ours today but they have been saved at a very specific time in the history of this world. To the eyes of men, they are the martyrs who have been beheaded for the testimony of their Lord. They are despised in the eyes of men but they are honoured in the sight of God. No doubt, some would have a grudging respect for their readiness to suffer for the name of Christ but even such, for the most part, would see this as foolishness. They would say a life has been cut short. What we see here is the reality for these people. They have a place before the throne of God. Their service continues day and night in His temple. They enjoy the presence of the Lord at all times. There is not a person who would exchange this privilege for the greatest honour that the world could give. The only reason that most do not enjoy it is because they will not believe the testimony of God.
These men have exchanged a world where famine is rife for the presence of God where there is no hunger. The later chapters will tell of the judgements of fall which bring pain and distress to the world but these enjoy complete satisfaction with no thirst. The time will come when men blaspheme the name of God because the son scorches them with its heat but these enjoy the comfort of pure light and heat that is perfect for them. They will know the Lamb Himself as the one who feeds them and supplies living fountains of waters. There will be no more tears because God shall wipe every tear from their eye. Not only have they been delivered from the persecution of men and the Beast, they will enjoy comforts that the world could only dream about. This is the salvation of God.
Do we recognise that the same power of the Lord is with us today?

Memory Verse 'For the Lamb which is in the midst of the throne shall feed them, and shall lead them unto living fountains of waters: and God shall wipe away all tears from their eyes', Rev. 7. 17
December 5.	Revelation 8. 1-13.
The First Four Trumpets.
The Lamb now opens the seventh seal and there is silence in heaven. It is likely that this is a response to the enormity of all that has happened as well as what will follow. This is what the Lord intends when He reveals these things for us. There is nothing in the Scripture that should not have an impact on us. If we are living in the same expectation that marked the writers of the New Testament, we would recognise that the people we meet every day are likely to be affected by the events recorded here.
John now sees seven angels who are given seven trumpets. They are prepared to announce the next sequence of judgements that will fall on this world. Before this happens, another angel stands at the altar with a golden censer and incense which he will offer with the prayers of all the saints. The incense along with the prayers of saints rises up to God from the hand of the angel. There is a simple lesson for us in this. Every prayer has been heard in heaven. There will be an answer but it may not come in the way that we expect or at the time when we expect it. This should not discourage us. We may safely leave every matter in the hands of God, knowing that He will answer for His glory. After he has presented the prayers and incense to God, the angel takes the censer and throws fire from the altar into the earth. The result is that John hears voices, thunder, lightning and an earthquake. The Lord appears to be giving a warning of the judgement that is to follow. It may be that this is an indication that we are still in the early days of the period. What is certain is that the Lord never desires to execute judgement without an offer of mercy.
As the first angel sounds his trumpet, hail and fire fall on the earth and the third of the trees along with all the grass is burned up. The effect of this judgement would be severe on the cattle but it would not affect men to the same extent.
When the second angel sounds, a burning mountain is thrown into the sea and the third of the sea becomes blood. This brings death for a third of the sea creatures and destruction to a third of the ships on the sea. Once again, the judgement is severe but restrained.
When the third angel sounds, a burning star called Wormwood falls on the rivers and they become bitter like wormwood. This judgement brings death for many men because the waters become bitter and cannot be drunk. Although there is still restraint, the judgements are increasing in their severity as a warning to men that they must repent.
When the fourth angel sounds, the sun, moon and stars are all affected. Once again, only a third of the light is lost but for a third of both day and night, there is complete darkness. It should be clear to men that they are facing a time of judgement which is unprecedented in history. Sadly, they are so blinded by their own supposed wisdom that they refuse to heed the warning.
In mercy, the Lord sends an angel to warn that what they have seen is only a shadow of all that is coming on the earth. There has been restraint up until this point in time but the last three trumpets will announce a time of judgement that shows the full hatred of God for the sin and enmity of mankind.
What effect does the coming judgment have on us?

Memory Verse 'And when he had opened the seventh seal, there was silence in heaven about the space of half an hour', Rev. 8. 1

December 6.	Revelation 9. 1-12.
The Fifth Trumpet.
The fifth angel now sounds his trumpet and a star falls from heaven to earth. He is given the key of the bottomless pit and the sun and the air are darkened because of the smoke that comes from the pit. This may indicate that those demons who were bound because of their actions in the days of Noah will be released at this time. They have been reserved for the time of judgement. While this may refer to their own judgement, it is likely that they will be instruments that God uses to execute judgement in the world. 
Out of the smoke, locusts come with power like the scorpions. They are given a specific commandment that they must only hurt those men who are not sealed by God. This is the first occasion when the Lord distinguishes between His own and those of the world who have refused His mercy. For five months, the locusts will torture these men without them being able to die. They will do all that they can in their effort to die so that they escape from the torment but it will be impossible.
John now describes the locusts. They are like horses that have been prepared for battle. This again suggests that the Lord has reserved them for this time. In the days of Noah, it appears that they use deception to ensnare the people. Now, they will be seen in their true character as they torment them. They wear crowns of gold on their head and they have the face of men. They have the hair of women and teeth like lions. This is a picture of the glory that they display. They will use every manifestation of glory to demonstrate their power. It may be that this indicates that there will still be deception. It may be a reminder of the way in which they behaved in the past. What is certain is that there is no man on the earth who can stand against their power. The breastplates of iron show that they have a defence that can defy the onslaught of men. The noise of their wings indicates that they sound like a mighty army. The picture is awesome: there is glory, power and might that surpasses all this world could offer. They behave like scorpions in that it is their tail which inflicts pain on their enemies. The picture of locusts carries the idea of a vast array. A cloud of locusts will often blot out the sun by their sheer number. The picture of the scorpion indicates the intensity of the pain which they inflict. As we bring the two together, it is easy to see that the thought is that this judgement is one which will show no mercy as the world is made to suffer.
The last detail that is given is that they have a king. These beasts will not act alone. They will be organised to ensure that the effect of the judgement that they exact is maximised. Their king is Abaddon or Apollyon. The idea of this name is destroying angel. It may be a name for Satan himself or it may be that he is one of Satan's chief associates. The fact that he is the angel of the bottomless pit tells us that he is in complete harmony with Satan in his desire to destroy everything that comes from God. It is good for us to see that even with this host of evil that is unleashed on the world, they do not have any power to touch one of the Lord's people. Despite the lies of the devil, the reality is that he cannot lift one finger to do something that the Lord will not permit.
The warning of God sounds again: this is the first woe, two more will follow which will bring the world to its knees although men will still not repent.
Do we recognise that the world will always prefer a lie to the truth of God?

Memory Verse 'And in those days shall men seek death, and shall not find it; and shall desire to die, and death shall flee from them', Rev. 9. 6
December 7.	Revelation 9. 13-21.
The Sixth Angel.
The sixth angel sounds and he is told to loose the four angels that are bound in the River Euphrates. This command comes directly from the golden altar. It indicates that the Lord is taking a more personal interest in what is happening.
The four angels have a very specific task. They must slay a third of men in the course of a year, a month, a day and an hour. They are limited both in terms of how long they can act and how many they must kill. The Lord is in complete control although he does give them the liberty to kill in their own way. Although four angels are released, they have control of an army of two hundred million horsemen. John knows that this is accurate because he hears the number reported.
John now describes the horses and the horsemen. He starts with the breastplate. These are fire, jacinth and brimstone. This would be a terrifying picture for any who faced the army. The number is impossible to comprehend and the appearance would strike fear into the bravest of men. If we consider what Gideon achieved with three hundred men, we can then begin to grasp how men must feel when faced with such a vast army. They had the heads of lions and fire, smoke and brimstone came out of their mouths. Once again, this description is enough to strike fear into the heart. We cannot begin to grasp the horror of all that would take place for that period when this army was allowed to execute judgement.
The fire, smoke and brimstone that came out of their mouths killed a third of men. It may be that this indicates that the death came by one of three causes or a combination of them. The fire would burn, the smoke would suffocate and the brimstone would burn in a way that would inflict more pain than the fire alone. It is clear that those who died in this time would suffer greatly as they died. The fact that these are also linked with eternal judgement serves to highlight the severity of the suffering. We may wonder whether this is right but we need to recognise that the Lord has seen fit to allow men  to taste eternal judgement so that they might appreciate exactly what the consequences are for their rebellion.
As well as the fire, smoke and brimstone, the tails of the horses are like snakes with heads that will harm any whom they touch. It would appear that this adds to the suffering rather than killing those who are bitten. It is a reminder of the character of Satan, the great serpent who deceives men. The Lord is trying to demonstrate that the devil is only interested in the destruction of mankind.
The sad testimony is that those who escape from the judgement of these plagues will not repent of their idolatry or immorality. The catalogue of verses twenty and twenty-one shows us how far the world has moved into the grip of the Evil One by this time. They have given themselves over to worshipping demons and other idols. It may be that this has possessions in view as well as literal idols. They have no thought for others. Murder is on every hand as well as sorcery, immorality and theft. There is no thought for even those things that most today would see as being the evidence of good behaviour within society. When men turn their back on God, there is no restraint to their evil.
Are we resting in the assurance that all things work together for good to them that love God?

Memory Verse 'Neither repented they of their murders, nor of their sorceries, nor of their fornication, nor of their thefts', Rev. 9. 21

December 8.	Revelation 10. 1-11.
The Seven Thunders.
John now sees another mighty angel come down from heaven with a cloud for his clothing, a rainbow on his head, a face like the sun and feet like pillars of fire. The fact that he is called a mighty angel may indicate that it is the Lord Himself or, at the very least, he is the representative of the Lord. He has a little book open in his hand and he places his right foot on the sea and and his left on the earth. The symbolism indicates that he is pronouncing the judgement of God on the world as a whole. Neither Jew nor Gentile will escape from the judgement that is coming. As the angel speaks with a loud voice, John hears seven thunders but he is told not to write what he sees at this time.
The angel now lifts up his hand to heaven and makes a solemn pronouncement in the name of God that there will be no more time. He speaks of God as the Eternal and as the Creator of heaven, earth and sea as well as everything contained in these spheres. This reminds us that we must never judge events according to our time. The promises of God will always be fulfilled, but only in His time.
The substance of the pronouncement is that, when the seventh angel sounds his trumpet, it will announce the fulfilment of the purpose of God which He has revealed through His prophets. As we continue reading, it appears that there is some delay between when the trumpet sounds and when the Lord returns. The reality is that some of the descriptions may highlight events that have already taken place when the trumpet sounds while others, such as the bowls of wrath, will take place so quickly that there is no significant delay.
John hears the voice from heaven again and it tells him to take the book from the hand of the angel. When he does this, he is told to eat it. He is also told that it will be bitter when it goes down into his belly even though it will be sweet as honey in his mouth. He obeys the instruction and finds that the description is exactly correct. This gives us a little picture of the reality of Divine judgement. As we see the purpose of God unfolding, our hearts rejoice in the glory of God. There is nothing sweeter for the believer than to see the name of God vindicated. It is something that is true for each of us as we anticipate that time. We lay hold by faith on the promises of God and we rejoice to anticipate the time when they will be fulfilled. There is however a bitterness associated with this. The very events that bring joy to our hearts will bring a fearful judgement on the world that has rejected Christ and God. If the reality of these truths grips our hearts, we will taste something of the bitterness as we recognise that so many whom we know are hastening on to face the awful judgements of which we read in these chapters. While the truths may thrill our souls, they should also lead us into earnest prayer for the lost and encourage us to do all that we can to reach those who are in danger of such judgement. We must never allow our hearts to become complacent as we think of these things. The reality is far worse than anything that this world has ever seen until this day. We have been called to bring a message of salvation to perishing souls. We must do all that we can to fulfil the charge that was given to John to proclaim the message to the many people with whom our Lord brings us into contact.
Are we prepared to speak the word of God in every circumstance?

Memory Verse 'And he said unto me, Thou must prophesy again before many peoples, and nations, and tongues, and kings', Rev. 10. 11
December 9.	Revelation 11. 1-12.
The Two Witnesses.
The Lord now gives an insight into the extent of the trouble that will come on the nation of Israel and the city of Jerusalem specifically. John is now given a rod and an angel tells him to measure the temple and the altar but he is not to measure the outer court. The reason is that the city as far as to the outer court of the temple will be trodden down by the Gentiles for forty-two months. In the face of  this, the Lord raises up two witnesses to prophesy for one thousand two hundred and sixty days. Simple arithmetic tells us that the period of time is the same so we may ask why there is a different calculation. One reason for this is that it reminds us of the interest that our Lord takes in His people. As far as the city is concerned, He measures the time in months. As far as the beast is concerned, He will measure the time in years, but as far as His own people are concerned, He will take notice of every day of the time of tribulation. We can be certain that He is interested in every detail of our lives. The witnesses are clothed in sackcloth. This is a time of intense mourning. They will mourn for the evidence of Satanic power, they will mourn for the devastation of the city and they will mourn for the suffering that the nation and all who trust the Lord will pass through as the devil appears to be set to triumph in the world.
John is told that these are the two olive trees and the two lampstands which stand before the God of the earth. There is an allusion here to the prophecy of Zechariah. In that vision, there was a single lampstand rather than two but the principle is the same. The Lord has a witness to His name in the face of every form of opposition, even when Satan may appear to be almost unrestrained. Even at this time, he cannot withstand those whom the Lord raises up.
The Lord gives them power to burn any who oppose them with fire. Indeed, He states that they must die in this way. These men have been raised up to execute the judgement of God on any who try to overstep the mark. It would appear likely that this is the way in which the limit to Gentile power is enforced. The picture is remarkable. The greatest power that this world has ever known will come against Jerusalem. It will overthrow the city as far as the walls of the temple despite all the cunning and firepower of Israel. At that point, two men will stand against them and defy them for forty-two months. These two men will do what the army of Israel cannot do. Verse one suggests that those who serve in the temple will be safe because they are protected by the witnesses. In addition to the specific death for any who attack, there will be no rain for the whole of this period and water will be turned to blood. They will also be able to call plagues on the earth as they choose.
At the end of their allotted  time, the beast will be permitted to make war and kill them. They will be left in the street of the city on public display for just over three days. There is no doubt that this will be used as a manifestation of the power of the beast for any who are still undecided. The whole earth celebrates the end of the time of witness. They think that they have been delivered from the judgements of God. The Lord turns this into a demonstration of His power and authority. He raises the witnesses back to life. The Lord answers men by showing that death cannot hold these two, but heaven will receive them.
What are we prepared to suffer for our Lord?

Memory Verse 'And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them', Rev. 11. 11
December 10.	Revelation 11. 12-19.
The Final Trumpet.
As the witnesses are taken up into heaven, there is a great earthquake which kills seven thousand men, destroys one tenth of the city and leaves the rest to fear. They give glory to the God of heaven. It is interesting to see that this has accomplished what the judgement and the testimony of the witnesses failed to do. This is not to suggest that either judgement or the witness had failed but rather to emphasise the hardness of the heart of men. Another solemn warning sounds as the world is warned that the third, and final, woe is about to fall. This appears to indicate that the two witnesses are directly linked with the second woe. It may be that this encompasses the whole of the period of Great Tribulation.
The last angel sounds his trumpet and there is a proclamation in heaven that the kingdoms of the world have become the kingdoms of our Lord and His Christ. The events described in the next two chapters will highlight the conflict between Israel and the devil which comes to a head in the Great Tribulation. The remaining chapters until the Lord is seen to leave heaven in chapter 19 may well be events that take place over a very short period of time, possibly even hours, probably no more than days.
The twenty-four elders fall on their faces to worship God. This is the time for which they have waited. It does not matter how we view the elders. Some suggest that they are those angelic rulers seen by Daniel in the course of his prophecies. Some suggest that they are symbolic of the Church or of believers in general. The action here would be true to any of these suggestions. The heavenly host and the Redeemed of all ages share in the common desire to see our Lord glorified and the name of God vindicated.
The content of their praise is to magnify the power of God. He is about to demonstrate that He is both eternal and Almighty. There is no power in heaven or on earth that can defy His Word. If He has made a decree, nothing can prevent it from being fulfilled.
The background to His action is explained. The nations are angry: they have decided that it is time to defy the Lord God. They refuse to accept His authority in any respect, this is why law and order have been set aside and horrendous acts have been noted. The anger of man is answered by the wrath of God. If they think that they can defy Him, He will not withhold His judgement any longer. Those alive in the world will face the wrath of God. Those who have been killed for the testimony of God will be raised to receive the reward that they have earned. Many have cried, How long? The time has come for the answer to their cries. Those who opposed the witnesses are described as them which destroy the earth. Even today we hear men in their folly suggesting that they are upholding the good of this world. They completely fail to recognise that their defiance of God is the root cause of the many problems that defy the governments of this world. They may raise the cry, Save the world. In reality, God demonstrates that they are only interested in destroying it.
The ark of the testimony of God is seen in His temple and it is accompanied by the most severe manifestation of Divine power. Lightning, voices, thunderings, earthquake and a great hail all combine to show that man is powerless in the face of God.
Are we rejoicing in the assurance of the Lord’s Triumph?

Memory Verse 'And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever', Rev. 11. 15
December 11.	Revelation 12. 1-9.
The Woman and the War.
John now sees another great wonder. He sees a woman wearing the sun with the moon under her feet and a crown with twelve stars on her head. As he looks, he sees her about to give birth to a child. There is a clear allusion here to the end of Isaiah's prophecy where the Lord tells that a nation will be born in a day. In view of this, it is reasonable that the woman is a picture of Israel as the Lord prepares the nation for the time when His promise to her will be fulfilled.
John sees a second wonder. The language is important to note. He describes the vision of the woman as a great wonder but this is only a wonder. It is clear that the great red dragon symbolises the devil. He recognises that he must destroy the woman and her child if he is going to achieve his objective. The vision appears to symbolise the history of the devil. The stars who are taken by his tail and thrown down to the earth would be his host, demons who have chosen to align themselves with the enemy of God. The devil sets himself in a position where he can devour the child of the woman as soon as it is born. This summarises the history of the devil: from the beginning of time, he has made every effort to destroy the seed of the woman. The clearest example before the cross is when he stirred up Herod to kill all the children in Bethlehem after the visit of the wise men.
The devil fails in his purpose. The child is born and caught up to the throne of God. He is set to rule all nations: this is the decree of God and nothing can prevent it. The dragon is powerless to stop this from happening. Historically, the events of verse five were spread over more than thirty years from the birth to the resurrection and ascension of Christ. The picture here emphasises the certainty that nothing can interfere with the purpose of God. All that took place in the life of Christ is irrelevant in respect of the purpose that He must reign. This also shows us that the Spirit of God will only record those details which are of relevance to the specific issue at any time. The fact that something may not be repeated or that another account may not include these details is not a contradiction, it is something that is intended to emphasise a particular lesson at the specific time when it is needed.
The woman flees into the wilderness to a place that God has prepared for her. She has to remain there for one thousand two hundred and sixty days. This is exactly the same length of time that the two witnesses undertake their ministry. It is likely that these events are two different aspects of the same time. As far as the nation is concerned, the Lord preserves the godly remnant in a place that He has prepared for them until the time when His purpose will be fulfilled. Even at this time, He will not leave Himself without a witness in the face of the enemy.
The final scene in heaven is a war when Michael and his angels overcome the devil and his angels and throw them out of heaven finally. This is the precursor to the time of the Great Tribulation because the devil now knows that his judgement is coming swiftly. He is no longer in a position to accuse in the way in which he did at the time of Job. The only option for him now is to display his true character as a destroyer. This is why the hostility of these days is so great. The devil perhaps knows that subtlety is often a stronger weapon but this is no longer available to him.
Do we rest in the assurance that the sufferings of the present are leading on to glory?

Memory Verse 'And she brought forth a man child, who was to rule all nations with a rod of iron.  and her child was caught up unto God, and to his throne', Rev. 12. 5
December 12.	Revelation 12. 10-17.
Joy in Heaven, Woe on Earth.
As the devil is cast out of heaven, the cry goes up that salvation, strength, the kingdom of God and the power of His Christ is now manifest. The devil who has accused the saints at every opportunity has been cast out of heaven. There may be a short delay but his end is certain.
There are three characteristics which allowed the saints to overcome the devil: the blood of the Lamb, the word of their testimony and their refusal to love this life. We may be looking at the most severe tests that will ever face the people of God but the principle is always the same. The blood of Christ has answered every challenge that could ever be brought. There is no ground for any accusation that has not been answered. The Lord then empowers all who are prepared to testify to His saving power. The power that raised Christ from the dead is made available to every believer. The devil who could not prevent the resurrection and ascension of Christ is equally powerless against those who lay hold on this power to live for the glory of God. The only requirement is that we are prepared to give the Lord the first place in our lives. If we are ready to lay down our life out of love for Him and His people, the devil will have no answer. The confidence that we have is that death is the entrance into the blessing that God has prepared for us.
If there is joy for all in heaven, then there is anguish for the world. The devil has no choice but to concentrate his hostility against this world. In particular, he will persecute the nation of Israel but she will be preserved in the place that the Lord has prepared for her. It is good to note the difference in language here. When John records the flight of the woman, the time is measured in days. When he records the persecution of the devil, it is measured in years. The two periods are identical but the first gives us an assurance that every day that His people suffer is noted by the Lord, the second figure shows that the power of the devil has been limited by the same Lord. He has provided wings to carry the woman into the wilderness. He will provide the food that she needs in that place. The devil will be unable to lay a finger on her.
The enmity of the devil is seen as he tries to drown the woman in a flood. He will use any means that he can to accomplish his purpose but it is all futile. On this occasion, the flood that threatens the woman is swallowed up by the earth that opens. There is a clear parallel with the escape from Egypt. On that occasion, the sea opened to provide a path for the people to cross and closed on the enemy. Here, the earth opens to create a barrier that the devil himself is unable to cross.
If the devil cannot destroy the woman, he will use every possible means to destroy those who bear witness to the name of God. It may be that this will be concentrated against the nation of Israel. It is the time when the sacrifices in the Temple are stopped. It is clear that many will lose their lives in the course of these days but the devil is still unable to end the testimony to the name of the Lord. Many will die but they will be replaced by others who see the power of the Lord in the lives of His people.
Do we recognise that the power of God is greater than that of the devil?

Memory Verse 'And I heard a loud voice saying in heaven, Now is come salvation, and strength, and the kingdom of our God, and the power of his Christ.  for the accuser of our brethren is cast down, which accused them before our God day and night', Rev.12. 10
December 13.	Revelation 13. 1-10.
The First Beast.
John now stands on the sand by the sea and sees a beast, out of the sea. He has seven heads with the name of blasphemy on his heads, ten horns and ten crowns on the horns. Here is a picture of someone who wants to claim complete dominion. The word used for crown on this occasion has the idea of the king's crown: the idea is that he is claiming the dominion. The appearance of the beast has similarities with what Daniel saw in his vision. It is likely that the imagery is suggesting that this is the epitome  of human rule. He derives his power, his throne and his authority from the devil. As John looks, he sees that one of the heads has a wound which appears to be fatal but the wound is healed so all the world marvels.
As the world sees him, they bow in awe of the dragon who gave authority to the beast as well as to the beast himself. They are in no doubt that there is no power that they know that is able to withstand the power of this beast. They refuse to acknowledge the power of God even if His witnesses defy the beast. They are faced with the choice: either they accept the power of God and bow to Him or they deny God and accept that there is no alternative to the beast. He has no qualms about claiming great power for himself, even to the extent of blaspheming the name of God. It is likely that this is the time when he sets up the image in the Temple which our Lord calls the abomination of desolation. He is limited to the outer court of the Temple for forty-two months according to chapter 11. This suggests that the time after the witnesses have been killed would be very short, possibly less than a month. Despite the fact that he cannot overcome the witnesses, he still blasphemes the name of God and everything that is associated with Him. He is allowed to fight against the people of God and to overcome them. Apart from the two witnesses, it appears that he has complete power in every sphere. There is no country that can defy him although at least a remnant of the nation of Israel has been hidden by the Lord for the duration of this time.
It is sad to see that men who refuse the power of God because they want their own way will worship the imitation that the devil raises up. This shows the true character of the heart of man. While they will make excuses for not accepting the authority of God and typically will claim that they are not prepared to accept a supreme power, the reality that is seen here is that they have allowed themselves to be blinded by the god of this world and will accept any power that does not come from God.
The Lord gives a further warning. He calls on men to take heed of the principle that those who make captives of others will find themselves in captivity and those who set out to kill others will be killed themselves. The message is simple: the beast may set out to lay hold on the ultimate authority but he is subject to the power of God. Although God may allow him the liberty to act in this way for a defined period, the same God will intervene to stop him at the very moment that He chooses to do so. As far as the saints are concerned, they only need to wait in patience for the time when the promise of God will be fulfilled. Faith will lay hold on this promise and it will sustain them in the face of every trial that the beast could bring against them.
Are we prepared to stand against every enemy of our God?

Memory Verse 'He that leadeth into captivity shall go into captivity: he that killeth with the sword must be killed with the sword. Here is the patience and the faith of the saints', Rev.13. 10
December 14.	Revelation 13. 11-18.
The Second Beast.
John now sees a second beast coming up out of the earth. This suggests someone from the nation of Israel. He has two horns and speaks like a dragon. The two horns suggest limited power, probably because he is subservient to the first beast. The voice like a dragon clearly shows that he speaks with the authority of the devil himself. This is emphasised by the fact that he shows the same powers as the first beast and his desire is that all the world will bow to the authority of the first beast. It is sad to think that someone who could claim the promise of God as a part of the nation that He had chosen for Himself would sell himself to the devil rather than to trust in the promise of God.
It is interesting to see the way in which this beast imitates the two witnesses. They call fire from heaven against any who oppose. This beast calls fire from heaven among other great wonders that he is permitted to perform. It is notable that he cannot use this power against the men of God and also, from the description, he does not appear able to use it with the same control that the two witnesses demonstrate. It may well be that this is purely a show of power rather than a controlled weapon. This would be consistent with the character of Satan who can demonstrate great power in a destructive sense but he cannot use that power in a constructive way. This in itself is a further demonstration of the limitation that God has set on his powers.
The effect of these wonders is to deceive those who have refused the truth of God. This is the demonstration of what Paul has written about the man of sin and the fact that God will send a strong delusion on those who refuse the gospel. The extent of this deception is seen in that they make an image to the first beast and the second beast makes it appear to live and speak. This image demonstrates the same power as the first beast: any who will not bow to the image will be put to death. There is no mercy. It may be that this is the reaction to the power of the two witnesses. If they are able to call fire down from heaven to kill all who oppose them, even the beast himself may be afraid to withstand them. Sadly, men will be so blinded by the devil that they do not recognise the reality that even the  beast  knows that the power of God is greater than his power.
The power of the beast is upheld by a rule of fear: every person has to receive a mark to show their allegiance to the beast. If they refuse to take the mark, they will be unable to buy or to sell. There is no exception to this: John lists every class of society to show that they are covered by the decree of the beast. As we look around today, it is not difficult to see how easily the technology that is available could be used to enforce a rule like this. The idea of a mark is already used in such items as the chips on a plastic card for payments. It would be easy to transfer this to something that is inserted in the head or hand. It may also be that other forms of recognition would be used. The number of the beast shows that he is the ultimate manifestation of what man can achieve. He is no match for the power of God.
Are we concerned to uphold the truth as the mystery of iniquity is already seen?

Memory Verse 'And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live', Rev. 13. 14
December 15.	Revelation 14. 1-11.
The Lamb and the Three Angels. 
John now sees the Lamb on mount Zion with the one hundred and forty-four thousand who all have the Father's name written in their foreheads. The vision here emphasises the contrast between the unbeliever who worships the beast and the false Prophet set against the believer who worships the Father and the Son. As John looks, he hears the joy of heaven as many waters and a great thunder with the melody of those who play the harps to celebrate the triumph of the Lamb. The song of these redeemed is one which no one else is able to sing. It is true that there is a song of the redeemed which angels cannot sing but there is another song which will be unique to those who have passed through such tribulation. This is true for each of us in the sense that we will all have an appreciation of Christ that reflects the circumstances of our lives. As far as these are concerned, they have been given over to a life of devotion to the Lord which means that they have never taken a wife and certainly have not engaged in immoral actions. They are the prime example for this world of all that the Lord desires from men. They have not been tainted by any of the corruption in the world around them. This is an example for us of the character that our Lord desires from all His people. The fact that these have demonstrated this character at a time of unprecedented trial only shows that there is no excuse for any of the people of God at any other time of human history. As we look at the history of the Church, we find a similar picture: the times of fiercest trial are often times when the saints of God manifest the character of Christ more fully than at other times in history.
John now sees another angel who flies through the midst of heaven and proclaims the final appeal of God to man. Even when the judgement of God is about to fall in its finality, He will still plead with men to repent. The angel warns that men must fear God and give Him the glory because His judgement is about to fall. He has made heaven, earth, the sea and the waters; His judgements have shown that He has absolute authority over every sphere of creation. The dragon, the beast and the false Prophet are all powerless in the face of His Word. Men may make great claims for themselves but they come to nothing because they are defying the Lord God. In contrast, the believer who claims nothing for himself but gives glory to God will prove the power of God in his life.
A second angel sounds the warning that Babylon has fallen because of her idolatry and because she imposed this on the nations along with immorality. Another angel follows with the warning that every person who has the Mark of the beast will share in the judgement of Babylon as the wrath of God is poured out without reserve. Men have made light of the warnings of God; they have refused the Lamb who was the final word of God to man. They must now accept the consequences of their action. Those whom they have despised will be vindicated while they suffer a torment that never diminishes. These men will face the more severe judgement because they have identified themselves with open rebellion against the name of God. The saints who have suffered at their hands will see their prayers answered as those who tormented them receive the retribution which their actions demanded. This is a principle that applies to all; we must never think that we shall be vindicated for disobedience.
Do we appreciate the significance of the holiness of our Lord?

Memory Verse 'And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people', Rev. 14. 6
December 16.	Revelation 14. 12-20.
The Patience of the Saints.
John now hears the commendation of the saints in that day. There are three things that are highlighted: their patience, their obedience and their faith. In this context, patience has the idea of a continuation through a trial. This is not simply suffering for a long time because they have no choice, it implies that they were determined to continue in their testimony even if it put their lives at risk. While we know that one hundred and forty-four thousand were sealed by God at the beginning of the time, there were multitudes who suffered death for the name of Christ. Also, we do not know whether those who were sealed actually knew that they were among the company; it may be that many continued their witness in the face of death even though the Lord knew that they would be preserved.
As John considers this, he hears a voice from heaven which tells of the blessedness of those who die for the name of Christ. In place of the fierce persecution, they have entered into the rest that God has prepared for those who love Him and their labours are complete. The time will quickly come when they will receive the reward for all that they have suffered as well as what they have done.
As John looks, he sees someone like the Son of Man on a white cloud with a golden crown on His head and a sharp sickle in His hand. Another angel comes out of the temple of God and tells Him to reap because the earth was ready for the harvest. The time has come for man to answer for his sin, the opportunity to repent has passed. The Lord is taking His rightful place as the One Who executes the judgements of God. There can be no argument because He is man as well as God so He is laying claim to the inheritance that has been promised to man from the beginning of the creation. The devil, as the serpent, may have attempted to usurp this position in the garden of Eden and ever since that time, but he has no answer to our Lord Jesus Christ as Son of Man. He has destroyed every work of the devil and manifest His power in His resurrection and ascension. The devil may claim that man forfeited his right in the garden but the Second Man has answered that claim.
As the Son of Man reaps, another angel is sent out of the temple with a sharp sickle and yet another angel instructs him to gather the grapes of the earth because they are fully ripe. This is not a joyful harvest of fruit for the pleasure of the farmer, it is a harvest of rotten fruit that is only fit to be destroyed in the great wine-press of the wrath of God. There is nothing in the whole of this harvest which will bring any pleasure or glory to the name of God.
The extent of the judgement is clear from the description of the wine-press. There is so much blood that it reaches for two hundred miles from the city and it comes up to the height of a horse's bridle. Given that a horse is at least fourteen hands high, this means that the height of the sea of blood around the city would be about two metres. This equates to a volume of well over half a million cubic metres or one hundred and twenty thousand square miles. This is purely the devastation of the army around the city of Jerusalem: we can only begin to imagine what the destruction must be across the world at this time.
Do we appreciate the awful judgements that await the earth?

Memory Verse.  “And another angel came out of the temple, crying with a loud voice to him that sat on the cloud, Thrust in thy sickle, and reap: for the time is come for thee to reap; for the harvest of the earth is ripe', Rev. 14. 15

December 17.	Revelation 15. 1-8.
The Seven Last Plagues.
John now sees another great and marvellous sign in heaven. He sees seven angels with the final seven plagues that will complete the outpouring of the wrath of God on this world. The idea of the wrath is the time when the world will suffer the fierceness of the anger of God against sin. This implies that believers in the present day to whom the Lord promises deliverance from the coming wrath will not endure this time of judgement. The language that is used for the coming of the Lord suggests that there is a difference between the time when the Lord will receive us to heaven and the time when He returns in power to this world.
In addition to the angels, John sees all those who would overcome the beast standing on a sea of glass mingled with fire. The sea of glass conveys the idea that the turmoil of this world has finished. Men may think of them as those who lost their lives at the hand of the beast and his armies but faith recognises that they have entered into the fullness of life and can sing a song that the world will never know. The song is called the song of Moses the servant of God and the song of the Lamb. Moses received the commandment of God that stated His righteous demands for this world but the Lamb tells us of One Who answered those demands in such a way that the throne of God is vindicated. There was a song as the nation of Israel crossed the Red Sea but it cannot be compared with the song that is sung by those who know the salvation of God in Christ. Israel saw the greatness of God and were left to marvel as the mightiest power on earth in that day was destroyed in their wake. We now see the greatness of God as sin, death, the grave and Satan are all left powerless when the Lord rose from the dead and ascended back into heaven. Egypt would rise again to be a great nation but the enemies who were destroyed at the cross can never raise their head again. The truth and justice of God has been vindicated in a way that leaves no answer and no challenge. It is little wonder that the song goes on to ask who will not fear the Lord and glorify His name. Men have refused to do it willingly throughout the course of history and never more so than in the days that lead up to this song. Now, the time has come when they will see their folly: what they would not do willingly, they will now do in obedience to the command of the One Whom they have refused. It will be evident that the Lord is holy and that all must worship Him. They have no choice and they will have to acknowledge that all His dealings have been just. Men today may speak of how they will argue with God in that day but the reality is that they will have no argument because they will see themselves in the light of His holy character and they will recognise how evil the little things are which today they consider to be of no consequence.
The temple is opened in heaven and the angels come out with the plagues. One of the elders gives each of them a golden bowl which is filled with the wrath of God for them to pour out on the earth. As he does this, the temple is filled with smoke from the glory of God so that no one can enter until the plagues have been executed. This takes us even further than the vision of Isaiah where he saw seraphim who covered their faces and their feet in view of the glory of the Lord. Now, they cannot even enter the temple of God.
Let us never forget or belittle the demands of the throne of God.

Memory Verse 'And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvellous are thy works, Lord God Almighty; just and true are  thy ways, thou King of saints', Rev.15. 3
December 18.	Revelation 16. 1-11.
The First Five Plagues.
The seven angels are now commanded to go and pour out the bowls which hold the last of the wrath of God on to the earth.
As the first pours out his bowl, every man who had the mark of the beast or worshipped his image received a painful sore. The description of the sore indicates that it was something which appeared to be horrible and was also extremely painful. No doubt, this is a reflection of how God sees the actions of these men. There is no such thing as little sin but the actions of these men is evidence of their total rejection of God and rebellion against His authority.
As the second pours out his bowl on the sea, it becomes like the blood of the dead and every form of life in the sea dies as a result. While we have every reason to understand this literally, there is possibly a symbolism  in the action. The sea divides the land masses in the world, so it separates mankind. It is clear from Genesis chapter 11 that this division came because men tried to unite in their rebellion against God. The picture here suggests that this is the cause of bloodshed across the world. Once again, the judgement of God reflects the way in which He thinks about the actions of men.
As the third angel pours out his bowl on the rivers and the sources of water, they to become blood. On this occasion, we are left in no doubt as to the message that the Lord wants to convey to the world. The angel of the waters responds with a declaration that God is right in His judgements. He is the Eternal so He does not act according to men's timetable but He will act in His own time and in a way that defies any argument. On this occasion, the angel links the blood in the rivers to the blood of those who have suffered for the name of Christ. The world has chosen to refuse the claims of God and to kill those who uphold His name. They have said, in effect, that they will never be satisfied until they have drunk the blood of every saint of God. The Lord has watched them and allowed them to continue until this time but now He will take them at their word. If they have taken pleasure in seeing blood flow from the people of God, they will now find that every source of refreshment, even in its basic form, will turn to blood in mockery of their rejection of the word of God. Psalm 2 will be literally fulfilled as the Lord holds men in derision for the folly of thinking that they could defy Him. His righteousness is vindicated.
As the fourth angel pours out his bowl on the sun, it begins to burn with such a heat that men are scorched. Their response is to blaspheme the name of God who had the power to withhold these plagues rather than to repent and to glorify Him. It is sad to consider the blindness of the heart of man. Even in an extremity that we could not imagine, they will not bow to the authority of God.
As the fifth angel pours out his bowl on the seat of the beast, the whole kingdom is filled with darkness and men gnaw their tongue for pain. Still they will not repent but rather they blaspheme the name of God. It is clear from the description of these plagues that the duration must be very short otherwise no flesh would survive.
Are we careful not to blame God for our problems?

Memory Verse 'And I heard the angel of the waters say, Thou art righteous, O Lord, which art, and wast, and shalt be, because thou hast judged thus', Rev. 16. 5
December 19.	Revelation 16. 12-21.
The Final Plagues.
As the sixth angel pours out his bowl on the river Euphrates, it is dried up so that the kings of the east can come to join with those who surround the city of Jerusalem. The Lord is working to demonstrate His glory; the situation is hopeless as far as Israel is concerned. It is impossible to see any glimmer of hope as the final preparation is made for the beast and his associates to overthrow the city that symbolises the name of God. It may be that the place where the Lord was preserving His people as described in chapter 12 would be exposed by this action. What is certain is that the Lord will use the bitter hatred of men to enhance the glory of His Coming. The dragon, the beast and the false prophet unite to send demon powers who gather all the armies of the nations of the world to battle in the great day of God Almighty. Every power that the devil can use, whether spiritual or physical, will be harnessed in his plan to overthrow the city of God and anything that would bear witness to the name of God. As far as any person could possibly see, the devil and those who are linked with him have all the power but the call goes out to men of faith that God will intervene like a thief. Men may see the apparent hopelessness of the situation for all who oppose the devil but the believer has his eye on heaven; he knows that the time has come when God will intervene like a thief. It does not matter how secure are building may be, the master thief can find a way through the defences and equally, no matter that every power known to man may be united against the city of God, He will destroy them all.
The dragon gathers the armies together into a place that is called Armageddon, the mount of rendezvous. As far as men are concerned, this is the place of gathering to accomplish the desire of their hearts but the reality is that it is the place that the Lord has chosen to gather man together to face his ultimate destruction.
The seventh angel pours out his bowl into the air and the throne of heaven declares that it is fulfilled. The earth is filled with commotion from voices, thunders, lightnings and such an earthquake the like of which has never been known in the whole course of history. The city of Jerusalem is divided into three parts, the great cities of the world fall and Babylon is called to answer for her rebellion against God. She is forced to endure the wrath of God in a public way that answers to her persecution of the people of God. Once again, we see how the wrath of God is executed in a way that is measured and just. This is not an uncontrolled display of anger without cause, it is a measured response to the bitter hatred that men have heaped on all who name the name of God in any way. Certainly, the Church has suffered but so has the nation of Israel because these are the two entities in this world which carry the name of God.
The effect of the earthquake is that islands and mountains alike disappear so that no trace can be found. Finally, the Lord sends a great hail on the people: the weight of each hailstone was a talent which in New Testament times would have been nearly sixty kilograms or 130 pounds. Still, the response of men is only to blaspheme the name of God again. They are left utterly powerless but they refuse to acknowledge the Source of power.
Are we looking for the Coming of the Lord?

Memory Verse 'Behold, I come as a thief. Blessed is he that watcheth, and keepeth his garments, lest he walk naked, and they see his shame', Rev. 16. 15
December 20.	Revelation 17. 1-8.
Mystery Babylon the Great.
One of the seven angels now comes to show John the judgement of the great whore who sits on many waters. The description probably symbolises the fact that she has influence across the whole of the Gentile world. Rather than any specific religious group, she is the  consummation of all the religions of the world. The devil may raise up disparate groups so that he can give the impression that religion only leads to conflict but the reality is that they are all under his control. Whatever men may think, the Lord shows here the reality that He sees as He looks down from heaven. It is notable that the angel adds that the kings of the  earth have committed fornication with her. He leaves us in no doubt as to where He sees the corruption beginning. Once again, we can see the deception of the devil. The rulers of men may try to separate themselves from the appearance of being influenced by religion but the Lord sees and knows all that takes place. All the inhabitants of the earth are affected by her influence.
The angel takes John into the wilderness where he sees a woman sitting on a scarlet coloured beast. The fact that scarlet is generally linked with the rulers of the nation of Israel may suggest that her influence has reached across the boundary of Jew and Gentile. This may appear unlikely and yet we ought to recognise that it is really to be expected. If the nation have refused their Messiah, we should not be surprised when they welcome the  devil's imitation. While there is a remnant that has been preserved, this highlights the extent of the deception of the devil in these days. The fact that John adds to the description, Full of names of blasphemy only serves to highlight the sin of the nation in unbelief: they did not receive the Son of God, but accused Him of blasphemy yet they receive an impostor who is guilty of unrestrained blasphemy. The seven heads and ten horns convey a picture of power and authority. We are told later that the heads speak of mountains and kings from history while the horns are kings who are  confederate with the beast at that time.
The woman is clothed in purple and scarlet, once again indicating that her authority reaches across Jew and Gentile. The gold, precious stones and  pearls all emphasise someone who is intent on making a show of glory and majesty. There is nothing about the description up to this point which suggests any substance. This would be true of anything that the devil creates; he is the master of illusion but he will not provide anything of substance as far as God is concerned. The next part of the description shows exactly what substance there is in the sight of God: she has a golden cup full of abomination and filthiness of fornication. This is a picture of gross immorality and evil. It is no surprise that John will see later that she was drunk with the blood of saints and martyrs because this is the only item of real substance in her, she is the very mother of all immorality and evil in the whole world. It is no surprise that John marvels but the angel is quick to bring him back to reality: this is the epitome of all evil that has ever existed. The fact that the beast was and is not and shall rise up out of the bottomless pit may suggest a historic kingdom or it may simply remind us of the fact that evil has been restrained in this present day, 2 Thes. 2. 6.
Are we aware of the wiles of the devil?

Memory Verse 'And there came one of the seven angels which had the seven vials, and talked with me, saying unto me, Come hither; I will shew unto thee the judgment of the great whore that sitteth upon many waters', Rev. 17. 1
December 21.	Revelation 17. 9-18.
The Works of the Beast.
John now gives us details of the beast who carries the woman. He tells us that the seven heads are seven mountains on which the woman sits. While this may be an allusion to the city of Rome which was built on seven hills, it may also be symbolic of complete dominion but we can be certain that it does convey the idea of immense power. The reference to the seven kings could the third to the great kingdoms of the Gentile powers through the course of history, possibly including Egypt and Assyria along with the three named in Daniel who preceded Rome. This would suggest that there will be a power from which the beast will rise to his position of ultimate power.
The ten horns are ten kings who will receive power from the beast. It is likely that they will be instrumental in bringing the beast to his position of power in return for which he will give them a sphere of dominion for a limited time. The hour may well indicate that he will take back that power after he has accomplished his purpose. This would be in keeping  with the character of the days that are described in other scriptures. It is sad to see how the kings reflect what our Lord desires from His people, but in open hostility. There appears to be complete unity in purpose as the ten will simply fulfil what the beast asks from them.
The final act of these kings is to fight against the Lamb. As far as men are concerned, this appears to be an easy battle but the reality is that it is only easy for the Lamb who is Lord of lords and King of kings. There is no power in heaven, on earth or under the earth that can stand against the Chosen One of God. He will be accompanied by those who have heard His call and responded in faith. This is the best that Satan can accomplish but it has no power in the face of the Son of God.
The angel now explains the waters. They are the people, multitudes, nations and tongues over whom the whore has executed her power. It is easy to see that the picture shows how her influence has reached across every sphere of this world. In this context, it is difficult to limit the picture to a single area of religious activity. It is far more likely that what is in view is the way in which the devil will unite all the religions of the world under his dominion. This is the picture of the activity at the time when the Lord scattered men as they tried to build a tower to reach to heaven. The devil is now trying to intervene to reverse the judgement of God but this is doomed to failure. The end of the chapter shows that even the devil has no interest in the whore for what she is in herself. As soon as he has accomplished his purpose to bring the nations together, he is happy for the kings to destroy her. No doubt, as far as she was concerned, she was using the beast in the way that she has used the kings of the earth throughout the course of history but the devil has a different purpose. She has become expendable. God will allow the nations of the world to agree that they will follow the beast directly and give him all the power of their kingdoms until the time that God Himself will intervene to destroy the power of the beast.
The power that has been seen since the days of Nimrod will be brought to nothing in preparation for a time when the power of man and Satan will be destroyed.
Are we resting in the triumph of Christ?

Memory Verse 'These shall make war with the Lamb, and the Lamb shall overcome them: for he is Lord of lords, and King of kings: and they that are with him are called, and chosen, and faithful', Rev. 17. 14

December 22.	Revelation 18. 1-10.
The Fall of Babylon.
John now hears an angel with such great power that he lights the earth with his glory who declares with a strong voice that Babylon the great has fallen. Instead of being a centre of the rule of man, it is become a place where every form of evil congregates. In reality, this has always been the case but it has never been manifest in the way in which it is now. It is a solemn warning that the secrets of every heart will be exposed. If only men would see the warning, they would realise that what has happened to Babylon will happen to each of them in a very short time. Once again, the extent of her influence is emphasised. She has affected every nation with the wine of her fornication, the kings of the earth have all been guilty of fornication while she has promoted their merchants with her delicacies. It is a clear warning of the deception of the devil in that Babylon is clearly seen to provide exactly what each person desires. This is the way in which the devil draws men to himself. Sadly, it is becoming all too apparent among the rulers of democracy especially. They must appeal to the people so expediency becomes more important than a decision that is for the good of the people as a whole.
The cry goes out from heaven for the people of God to come out so that they are not linked with the sins of Babylon. This is a cry which has been seen throughout history. The Lord has always called on His people to separate themselves from the world around. Israel was intended to be a nation that was set apart as Balaam realised when he instructed Balak to tempt the people into immorality. Ever since that time, the devil has used a similar means in an effort to ensnare the people of God. The Lord Himself warned of this in His message to Thyatira while both Peter and Jude warn of the danger of false teachers who follow the example of Balaam. The Old Testament also has reminders of the sin of Balaam. Here is a call to the people of this day to follow the same path that the Lord has enjoined on His people consistently. The reason is that the time has come for God to bring her iniquity to remembrance and to reward her for all that she has done to His people. He warns that the judgement will be doubled. This is not injustice, it is a just sentence because she is guilty of acting in deliberate defiance of God. There is a penalty for her sin in itself but there is an additional judgement because of the deliberate nature of her actions. This illustrates an aspect of the judgement of God. His justice means that failure in ignorance will not be seen in the same light as deliberate sinfulness. While we may not face the condemnation of those who die in their sin, we should recognise this principle in terms of how the Lord will view our conduct at the judgement seat of Christ.
A second aspect of her judgement is that it will be sudden because she has glorified herself. She will not listen to warnings but rather act in deliberate defiance of all that God has said. As a result, she will become an example of the power and glory of God in such a way that no one will be left in any doubt of the fact that there is no power on earth to stand against Him.
All those who benefited from her will be left in mourning as they see the end of all things in which they have trusted. Sadly, they still will not repent for their sin.
Are we careful to maintain separation to the Lord?

Memory Verse 'And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues', Rev.18. 4
December 23.	Revelation 18. 11-24.
The Lament for Babylon.
John now records the lament of the merchants of the earth as they see the destruction of Babylon. Her influence is so great that they recognise that no one will buy their goods any more. Here is the full extent of the deception of Satan: what he shows to the world as the representative of God is really the source of wealth for those who will make use of it. There is nothing that brings pleasure to God but rather it is a total denial of all that He upholds in His Word. The devil has imitated the work of God and has presented it to the world as truth so that the world judges God by the devil's deception rather than by His truth. Certainly, as believers, we need to ensure that we are faithful in our presentation of the truth however  we will always find those who judge by the devil's deception and refuse to test what they hear against the word of God.
John now lists the merchandise of these men. It is a list of goods that can only be bought by the rich. These are things which are designed to make a show of the wealth of those who owns such things so that they are set apart from others. This is a complete denial of the teaching of the New Testament where we learn that God is no respecter of persons and that He hates those who make a show. Although 1 Timothy chapter 2 verses 9 and 10 address women specifically, the principle that godliness is manifest in good works rather than in ostentation applies to every person. James, in his epistle, tells us clearly that the rich are often the most severe enemies of the believer while the poor as far as this world is concerned are often rich in faith, James 2: 5 – 7. The last two items on the list expose the reality of the deception: the only real concern of either the city or the merchants is that men should be ensnared both bodily and mentally. Babylon offered such people an opportunity to achieve this under the guise of religion which gave an appearance of respectability to what they were doing. The Lord is not deceived, but men in general are and those who are not deceived will generally find themselves as outcasts because of their refusal to concede to the whims of men and the devil.
John takes us back to the mourning of the merchants and sailors. There is a common loss between those who bought and sold and those who undertook to deliver the goods. It was all centred in the deception of the devil and comes to nothing at the moment that God chooses to intervene. Those who moments before were held in honour across the globe are left in despair because all their riches have come to nothing.
John now contrasts this with the joy of heaven as God has taken vengeance. One of the angels takes a stone and throws it into the sea to demonstrate exactly how the great city of Babylon will be brought to nothing and how complete the work will be. It was a city that prospered through of violence and it will be destroyed in an act of God that matches the character of its own actions against those who opposed it. Every form of entertainment and every source of joy will be taken away from the city. There will be no employment in the city any more. All light will be taken away and even the basic joy of marriage will be gone for ever. It chose to deceive all nations and to destroy any who upheld the truth of God so the result is that it is called to account by God.
Are we aware of the true nature of the world in which we live?

Memory Verse 'Rejoice over her, thou heaven, and ye holy apostles and prophets; for God hath avenged you on her', Rev. 18. 20
December 24.	Revelation 19. 1-10.
The Marriage of the Lamb.
John now he hears a voice of joy in heaven as a multitude join to praise the Lord and to proclaim the salvation, glory, honour and power of the Lord. His name has been vindicated in the judgement of the whore who has corrupted the earth. She has used every means that she could in order to ensnare the people. In mercy, the Lord has given her liberty in order that men and women may have opportunity to repent but now the time has come for Him to execute judgement and to take vengeance for the blood that she has shed. As the praise is repeated, the smoke continues to rise in vindication of the Lord. There is a union in heaven as the voice comes from the throne calling on all who fear the Lord and serve Him to join in this song. It is a song which can be sung by both small and great. This is a glorious contrast with the character of Babylon. There was no mention of any mourning on the part of the weak or the poor of earth; Babylon was only interested in those who promoted themselves, there was nothing for any who were content to continue in a security. Our God is no respecter of persons, He is so great that the greatest of men are like grasshoppers in His sight; no one is greater than any other in comparison to the greatness of God.
John hears another voice of a great multitude which sounded like waters and thunders as it raised the anthem of praise because the Lord God is reigning. This is the song that shall fill the whole of creation; the moment has come when creation will be delivered from the bondage of sin and all will join to give praise to the One who makes it possible.
All eyes are now turn to heaven with the declaration that the marriage of the Lamb has come. This is a time of joy and rejoicing when the Lord will receive the honour that is due to His holy name. It is the time when the purpose of God will be brought to its fulfilment as the Lamb removes all that opposes God and reigns in righteousness. The title, Lamb, is a reminder of the basis on which this will be fulfilled. There could be no joy in heaven, there could be no fulfilment of the purpose of God if there was no Lamb. He has made it possible because He has put away sin by the sacrifice of Himself. There is no power that can defy Him in this day. He has an absolute right to reign because he has destroyed every enemy that opposed God. His wife, or bride, is the vindication of this. When He ascended, He went through the ranks of angels to take the highest place in heaven. At the appointed time, He will call His church to Himself in the clouds, the sphere of Satan's power. He will then take it through the same ranks of angels to share in His glory. No one could defy Him so now she is fitted to accompany Him as He returns to reign. She is clothed in pure, holy garments which we are told is the righteousness of saints. The idea of this righteousness is that it is not only external but it is a manifestation of the righteousness in the heart of God. There is a blessing to all who are called to the marriage supper. This will include the saints of all ages from the beginning of time until this time. John the Baptist indicated that he was one of this company who would be called.
John falls to worship the angel who reveals this party is told that the angel is only a servant with no greater position than any of the saints. All worship must go to God and His Christ.
Are we looking for the Marriage of the Lamb?

Memory Verse 'And he saith unto me, Write, Blessed are they which are called unto the marriage supper of the Lamb. And he saith unto me, These are the true sayings of God', Rev. 19. 9
December 25.	Revelation 19. 11-21.
The Return to Earth.
John now sees heaven open and the Lord sitting on white horse, ready to come and judge the world. He is called Faithful and True; this is the character that He manifested in His life and, as such, He is fit to undertake this work. In order to uphold the character of God, it is not enough that He fulfils the moral requirements, He must have demonstrated His right in the face of opposition. In so far as He has proven Himself to be faithful and true in every situation of life, He is qualified to judge in a way that no one can contest. His eyes show that His judgement will be perfect because it does not depend on partial vision which is the best that man can manage. The crowns on His head demonstrate that His authority covers every sphere of life. His name indicates that He is beyond comprehension to men, no one can plumb the depths of wisdom that are found in Him. The clothing which is dipped in blood has a double significance: it may suggest His own blood as the ultimate basis of His authority or it may remind us of the enemies whom He has destroyed. The second of these ideas is seen in the call that is recorded in Isaiah chapter 63. It is also consistent with the description that follows concerning His warfare. The final detail given in description is the name, the Word of God. This has the same idea as John uses at the beginning of His gospel narrative: it reminds us that our Lord is the manifestation of all that God is.
John now describes the armies of heaven that follow Him on white horses. In the light of other passages of Scripture, it is likely that these are the angelic hosts who will be sent to gather the men of this world for the judgement. While they may act in judgement, there is no record of this either here or in other places. The narrative of Scripture consistently gives all the glory of the triumph to the person of our Lord as King of kings and Lord of lords, a title which is used in this passage. John goes on to describe the sword that comes from His mouth; this will be used to smite the nations. After the judgement has been executed, He will rule with a rod of iron which defies any to stand in opposition to Him. He will also tread down His enemies in the same way as grapes are trodden in the wine-press. It is notable that Scripture uses the same picture for the character that the Lord desires from His people, the fruit of the Spirit, and for the evil character of the lost. The manifestation of evil that has been seen over the years and that is described in this prophecy is the fruit of sin in the flesh and the judgement is only what is demanded in light of this. The final description of the Lord Himself highlights the fact that in respect of His character and His power, He is King of Kings and Lord of Lords.
As the judgement is executed, an angel stands in the sun and calls the fowls of the skies to gather for the feast of the great God. They will feed on the flesh of the armies of men and their horses who gather against the Lord. It is notable that while He was the Lamb in heaven, He is now seen in resplendent majesty that cannot be rivalled or contested by men. The beast and the false Prophet are taken and thrown alive into the Lake of fire while the rest of the armies from around the world were killed with the sword that came out of the mouth of the King of kings. No mention is made of His armies but rather the opposite, He does not need any to help Him in this work. The fowls will devour the flesh of those who die while, according to Matthew chapter 24, the angels gather the living for judgement.
Are we those who 'love His appearing'?

Memory Verse 'And he hath on his vesture and on his thigh a name written, KING OF KINGS, AND LORD OF LORDS', Rev. 19. 16
December 26.	Revelation 20. 1-6.
The Kingdom of Christ.
John now sees the final act of judgement as the Lord set up His kingdom. An angel comes down from heaven, lays hold on the devil and binds him for a thousand years. One of the most common arguments that men will raise to justify sin is that they cannot help sinning because of their environment. For the natural man, it is difficult to stand against the crowd but this is only an excuse. One of the results of the reign of Christ for a thousand years will be that men are left without any example of sin to follow. The titles that John uses for the devil show the range of his activities. The dragon shows how fierce he is in his opposition to God and His people. The serpent reminds us of the deception of the devil; the fact that he is the old serpent shows that this has been his character from the beginning. The devil tells us of someone who will bring false accusations against any whom He chooses. Satan reminds us of the fact that he is always an enemy of the truth. Every form of evil has its source in the devil but he will now be shut away in the Abyss with no way to escape for a thousand years. At the end of that time, he will be given a short period to expose the sin of men who are left on the  earth.
John now sees the kingdom established with rulers set on thrones and given the authority to judge. We are not told who will be in this position, the Lord Himself indicated that the places will be allocated by His Father so we cannot speculate beyond this. John also sees those who had been martyred for their testimony to the Lord. The description implies that they are the martyrs from the time of tribulation when the beast and the false  prophet held sway over the earth. These would not deny the name of Christ or the word of God even if it meant that they would lose their lives. It is sad to think that the multitudes who heard their witness but still followed the beast will now find themselves consigned to the everlasting fire for eternity while these whom they despised have entered into eternal blessing. The many chose the mark of the beast and live in their body for a few months or years, most of which were marked by trouble, pain in many cases, and uncertainty. The few chose the name of Christ and lost their lives for a short time. 
Eternal reality is now seen as the few receive eternal reward while the many face eternal loss. John records that the rest of the dead will not live until the end of the thousand years: they are left, according to the picture that our Lord gave in Luke chapter 16,  to endure the torment of Hades until such time as they are called to stand at the Great White Throne and to face the final sentence of God for their sin. As the period of the wrath of the Lamb commenced, John had seen martyrs calling out from under the throne of God as they waited for the Lord to judge. Now, many who inflicted suffering on the people of God are left to wait for a judgement that will condemn them to everlasting fire. The proclamation is made that everyone who had a part in the first resurrection has the blessing of knowing that the second death has no power over them. They will be priests of God and of Christ and they will reign with him for a thousand years. There eternity is secure. While persecutors face the foretaste of everlasting judgement, saints enjoy the foretaste of eternal bliss.
Are we looking for the reign of Christ?

Memory Verse 'Blessed and holy is he that hath part in the first resurrection:  on such the second death hath no power, but they shall be priests of God and of Christ, and shall reign with him a thousand years', Rev. 20. 6
December 27.	Revelation 20. 7-15.
The End of Time.
We now come to the final events in time; at the end of the thousand years, Satan is loosed from the abyss and is allowed to gather the nations from across the earth. At the start of the thousand years, every person had been born again but there would be children born in that time who knew nothing of the preceding events in a personal way. While they have enjoyed the benefits of the kingdom, they have never appreciated the horror of sin when it reigns. These are open to the temptation of Satan to such an extent that the army which Satan gathers is like the sand of the sea for number. In the world today, men see the effects of sin so they can appreciate the need for repentance. In a world that has been under the rule of Christ, they do not see the effect of sin so they may well be tempted to think that there is a better alternative which will allow them to indulge themselves.
Satan brings his army against the saints of God and the city that is loved by God. Even after a thousand years in captivity, Satan has no more thought of bowing to the authority of God. He chooses to make empty promises to any person who is prepared to listen. The end is no different; the only difference is that he is not given the time that he had from the beginning of creation. He is under no illusion so the army comes quickly but it cannot be too quick for God. As they gather against His people, He sends fire from heaven to devour them. There is no delay neither is there any opportunity for escape. The judgement is final and complete for those who opposed God. The devil himself takes his place with the beast and the false prophet in the Lake of fire.
John now sees a great white throne set up. The face of the Judge is such that there is no place for the material creation. This is a reminder for us of the effects of sin in the sight of God. We can scarcely comprehend how small this world is in relation to the vastness of the material universe and yet the lesson here is that the effect of sin in this world means that the whole of the universe has been corrupted. When the Throne of God is set up, nothing is able to stand.
It is against this background that the dead are raised back to life so that they can be judged by God in an openly righteous way. There is no possibility that anyone might raise any form of objection when they are consigned to the everlasting fire. Everything about them will be revealed from the books of God. All the horror of sin will be seen in the light of the holiness and the glory of God. Body and soul will be reunited but there will be none who can raise a single argument. Things which may seem trivial today in comparison with some of the horrendous events that fill up the news will be seen as the root from which every sin has arisen. Rather than justifying themselves by comparison with others, every person will be forced to acknowledge that the deeds from their own lives are enough to destroy the work of God. Against this background, death and hell will join the devil, the beast and the false prophet in the Lake of fire and every person who has chosen the path of sin and death will join them because their name is not found written in the book of life. While they may complain, they will never be able to argue against the judgement.
Do we recognise the reality of eternal loss?

Memory Verse 'And I saw a great white throne, and him that sat on it, from whose face the earth and the heaven fled away; and there was found no place for them', Rev. 20. 11
December 28.	Revelation 21. 1-8.
The Eternal State.
John now has a vision of the new heaven and the new earth. The first heaven and earth passed away when the great white throne was set up. The whole of creation was corrupted by sin but now the Lord establishes a new creation without sin. The first statement that is made about this is that there is no more sea. This may appear strange until we realise that the Lord had stated that the wicked are like the troubled sea, Isa. 57. 20. When we go back to Genesis, we find that the sea was used to divide mankind under the judgement of God. Until the time of Babel, mankind lived on one landmass. Part of the judgement at that time was that the land was divided and the people separated. The picture now is that every effect of sin has been removed.
The next part of John's vision is to see the holy city, new Jerusalem, come out of heaven like a bride who is ready to be given to her husband. The significance of this is made clear immediately. He hears a voice out of heaven which tells us that God has chosen to dwell with men. The city symbolises the place where He dwells. Just as the bridegroom only has eyes for his bride, so this picture indicates that the city is everything that God desires from man. He is now content to dwell with men, possibly even more fully than He did in the beginning. Genesis chapter 3 tells us that they had heard the voice of the Lord God in the garden and it implies that this might have been a common occurrence but the language suggests that it was only a visit. The language here teaches us that there is not and there never can be any event that would disturb the fellowship of God with man in this new creation. Not only has every sin been answered, but the power of sin has been destroyed and every taint of sin removed. The result is that there is perfect harmony between heaven and earth.
The voice now highlights five effects of sin that are removed in this state. The first is tears and the idea here is that every cause of tears has been removed; this is far greater than the simple idea of wiping away tears because tears can be wiped away without removing the cause. The next four effects highlight some of the reasons for tears. Death is possibly the most common reason for tears in that everyone can relate to this. It is strange if death does not bring tears, especially to those near to the one who dies. Sorrow would speak of emotional concerns: these may be different for every person and it is impossible for one person to anticipate what will cause sorrow to another person. God will deal with every cause in that day. Crying is another general expression, possibly here it suggests that there are many occasions when we cry without a reason that could be put into words; these, too, are removed. Pain speaks of something physical that brings tears to the eyes but every form of physical harm will be removed in that day.
Against this background, we can understand a little of what it means that everything is new. Things which we see as part of life have been removed because they are the effect of sin. In contrast, there is the assurance of an everlasting satisfaction from the fountain of the water of life; all who enter into eternal life may drink of this freely. Sadly, there is the warning that many will lose the opportunity because they choose not to turn from sin.
Have we considered the joy of the eternal state?
Memory Verse 'And he said unto me, It is done. I am Alpha and Omega, the beginning and the end. I will give unto him that is athirst of the fountain of the water of life freely', Rev. 21. 6
December 29.	Revelation 21. 9-27.
The Bride, the Lamb's Wife.
One of the seven angels who poured out the bowl of wrath came and offered to show John the bride, the Lamb's wife. He takes John up into a high mountain and shows him a city that comes down out of heaven. The city is great as the later description will demonstrate. It is called the holy Jerusalem. This may be intended to distinguish it from the earthly city that had failed to live up to its privilege. While the Lord chose that city as the centre from which His testimony would emanate, the people consistently failed to fulfil His demands. Now, there is a city which is everything that He desired. The fact that it comes from God shows that this is only possible because of the work of God; man could never satisfy the demands of God in his own strength. The city is clothed with the glory of God and shines with a light that sets it apart from anything that man has ever created. It shines like one of the most precious jasper stones with a light that is as clear as crystal. Here is a picture both of the brilliance and of the purity of the light that shines from that city.
The city has a wall that cannot be breached or climbed but it has twelve gates which are guarded by twelve angels. Each of these gates has a name of one of the twelve tribes of the children of Israel while the foundations of the wall have the names of the twelve apostles of the Lamb. This symbolises the fulfilment of the purpose of God as the promises that He has given can all be seen to be met. The fact that there are three gates on each side shows that there is an equal basis of acceptance for every person with three symbolising the truth that this is based on resurrection.
The angel gives John a golden reed so that he can measure the city. He determines that the length, the bread and the height all the same: twelve thousand furlongs or fifteen hundred miles. This is far larger than any city of the present day, the significance would be that the Lord has provided a place that has room for a vast multitude. The provision means that there is no reason why any should be excluded.
The thickness of the wall is a hundred and forty-four cubits which clearly defies any attack that could be mounted. The wall is jasper while the city is pure gold, like clear glass. The foundations were made of twelve precious stones while the twelve gates were each made of pearl and the street was of pure gold like transparent glass. These details demonstrate that no cost was too great to ensure that the people of God would be received in a way that fitted the riches of the grace of God. 
The final details that John notes are that there is no Temple and no source of light. The reason is that this is the dwelling of God and the Lamb, it does not require any symbolic representation because this is the reality of everything that the Temple or Tabernacle had represented. While the Lord may have desired to meet with His people, sin meant that this was not always possible. It also meant that the people could not enjoy the fullness of the glory of God. As a result of redemption, God may dwell with men continually and they are able to walk in the light of His glory without fear of death. There is no night and the gates are always open for men to bring their worship, something that all nations will join to do.
There is no place for any defilement of any description but there is free access to all whose names are in the book of life.
Do we appreciate our privileged position with Christ?

Memory Verse 'And the city had no need of the sun, neither of the moon, to shine in it.  for the glory of God did lighten it, and the Lamb is the light thereof', Rev. 21. 23
December 30.	Revelation 22. 1-9.
The Final Vision.
John now sees the provision that the Lord makes for the earth from the heavenly city. He starts with a pure river. This is no ordinary river, it is filled with the water of life which flows out from the throne of God and of the Lamb. On either side of the river, the tree of life grows with one fruit for every month of the year and leaves which provide healing for the nations. This suggests the fullness of the blessing of God that will be enjoyed at that time. There is an abundant supply which is not limited by the resources of earth; there is an abundance of fruit which is as varied as the time of year and there is healing provided for all people in every circumstance. In addition to this, there is the assurance that there will be no curse any more. God and the Lamb will set up their throne in the city and His servants will serve Him there. The references throughout this section to God and the Lamb show that the Lamb is equal with God: the two names would not be linked if this were not the case. This is emphasised by the fact that John uses the singular pronoun, Him.
The servants will have the privilege of seeing His face. This was impossible for man in the flesh but now every redeemed child of God will enjoy this portion. They will also have His name in their foreheads, they will be honoured to be associated with Him but He will take equal pleasure in owning them as His own servants. Once again, John records that there will be none of the usual sources of light; neither the candle nor the sun will be required as the Lord God will be the source of light and His servants will reign for ever.
John now receives a confirmation that what he has seen is certain. The angel affirms that the sayings are faithful and true. This is not a dream or vision that has come about because of some mental strain, it is a revelation of God which He has sent through His angel so that His people can be certain of the things which will take place. This will have a double effect in that every believer may rest in the assurance that the Lord will fulfil His purpose in His own time, the primary reason for any apparent delay is the desire of the Lord that all men might be saved. In addition to this, those who pass through the events that are described in this book will have the assurance that the timescale is very short. We may look at events around us today but we cannot tell exactly how long it will be before these events take place but when the saints of that time see the events unfold, they will understand all that is taking place so their faith will be strengthened.
The Lord himself interjects the first of three promises in these closing verses that He will come quickly. On this occasion, he adds a blessing for those who take to heart what is written here. This is not information to feed the mind, it is food to uphold the saints in a time of fierce tribulation.
As John sees and hears these things, he is ready to worship the angel who has shown him this vision but the angel forbids it; he is simply a servant of God in the same way as John. This undermines the false humility of men who try to deny access into the presence of God for all believers. Every person who heeds the word of God and obeys in faith has the same right of access as the most faithful angel in heaven. This has nothing to do with merit, it is all the work and calling of God in grace. It should bring worship from our hearts.
Do we recognise the urgency of the Coming of the Lord?

Memory Verse 'Behold, I come quickly: blessed is he that keepeth the sayings of the prophecy of this book', Rev. 22. 7
December 31.	Revelation 22. 10-21.
The Final Words.
The Lord gives John some final instructions. He must not seal the details of this prophecy because the time is near. This is in contrast to the instruction that Daniel was given when he received his final vision. The difference is that the Lord has now come and everything that is needed to bring about the purpose of God has been fulfilled. From the perspective of man, there is far longer from the time of this vision than there was between the vision of Daniel and this one that John saw. In the purpose of God, these events are now the next to be fulfilled. There is no alternative for men. Those who choose to refuse the offer of salvation in Christ cannot escape, they are condemned in their sin and unrighteousness. This is set against the assurance for the believer that their salvation is eternal, it cannot be lost. It is against this background that the Lord gives the second promise of His coming, it will be a time when every action of man will be seen in its true light and all will receive a reward which is manifestly suited to what they have done. The Lord reiterates that He is Eternal. There is nothing before Him and nothing after. The three couplets assure us that this is true in every sphere whether we think of history or dominion.
The Lord now pronounces a blessing on those who obey. An alternative reading here is that they have washed their robes, which would then take us back to those of whom we read in chapter 7. They may have died for their witness to the Name of the Lord but they have the assurance that they will eat of the tree of life. The list of those who are excluded starts with things which are often promoted today. Dogs is a term which is used for men or women who live together against the natural order while sorcery would encompass many practices of those who say that they are interested in spirituality. The reference to lies at the end of the list reminds us that this will be characteristic of the last days, something that is all too common around us today.
In contrast, the Lord announces Himself as the Root and Offspring of David. As such, He is the One Who is the Source of power and the One Who will fulfil the purpose of God for this earth. As the Bright and Morning Star, He is the One Who shines as the promise of the day in the darkness as the night draws to its close.
The Spirit and the bride unite in a call for men to come. This is a call which should be taken up from everyone who hears. In this context, we are in the time when this call goes out across the world for men to repent before the time of wrath and deception comes. If we truly saw the vision of the horror of all that is coming on this world, it would revolutionise our witness. We would appreciate the danger for all who fail to heed.
There is a warning of the need for faithfulness. We must be careful not to add to what is written or to take from it. It is clear that this refers to those who refuse to heed the word of the Lord here. Some will try to add their own ideas but face judgements that are foretold here. Some will try to deny the truth of these words but will find they have no part in the promises of God. The Lord gives a final assurance that He is coming and John echoes this with the prayer for Him to come.
Are we echoing the call to 'Come'?

Memory Verse 'And the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely', Rev. 22. 17