March 31.	Matthew 27. 36-49.
The Cross.
The soldiers sit down to watch. The idea is that they are standing guard to ensure that the criminal remains on the cross. They do not realise that they have crucified Someone Who can leave the cross despite all the efforts of men. The reason that He will not come down is because this is the work He has come to do. These men cannot afford to move their gaze because of the miracles that He has done. For over three hours they watch events which are unrivalled in history. They have never seen anyone accept the suffering in the way that He does here. The testimony of the centurion and his soldiers at the end of this time shows that they realise this is a unique death.
Passers by start to mock. They call on the Lord to come down from the cross. They remember that He said he could rebuild the temple in three days. They understand His claims to be the Son of God. Despite their words, they show clearly that they have no intention of believing. In the same way we face many challenges from men who are trying to excuse their unbelief. They try to sound plausible in their excuses but they have no intention of believing. The Lord will not satisfy the idle words of men. We do well to follow His example rather than to engage in meaningless discussions. 
The chief priests and scribes join in the mockery. They make another statement of truth disguised in words of mockery. 'He saved others, Himself He cannot save'. They do not realise the truth of their statement. There is no alternative sacrifice. Every action that He had performed before was done in anticipation of His death. The words are true but the sentiment is completely false. He has the right and the power to leave the cross without any possibility of another standing in His way. The only thing which keeps Him there is His heart of love. He gives precedence to the needs of others over His own rights. This is an example for us to consider. How ready are we to place the needs of others over what we merit or think that we merit?
The rulers claim that they will believe if He proves His claim by leaving the cross. Clearly, to do such an act He would need to overcome the soldiers who were watching the cross. As such, at a physical level, He would vindicate His claim. If he did, no one could be forgiven. No one could have a place in His kingdom. Even the thieves join in the mockery. Finally, darkness covers the scene. A holy God deals with the Saviour Whom He has provided. The sacrifice will meet the demands of His justice and answer every accusation that could be brought. As the three hours draws to a close, the Lord quotes the words of Psalm 22 verse 1. It is the time for the evening sacrifice. He has been forsaken of His God but the price has been paid. Now, He can drink the vinegar because there is nothing more to add. Still the people mock. They interpret His words as a cry for Elijah to help. Men still refuse to heed the warnings of God even after darkness at midday. This has not happened before. It defies explanation by man. 
How often do we turn our thoughts to the cross?

Memory Verse: 'And about the ninth hour Jesus cried with a loud voice, saying, Eli, Eli, lama sabachthani? that is to say, My God, my God, why hast thou forsaken me', Matthew 27. 46
March 1.  	Matthew 21. 23-32.
The Authority of the Lord.
The chief priests and elders challenge the right of the Lord to teach and to work miracles in the temple. They ask Him where He received the authority that He claimed for doing this, thinking that they would be able to stop Him because He had none. If He claims authority from God, they will dismiss this because they see themselves as His formal representatives.  If He refuses to answer, they will silence Him for having no right. As such, they think that they have Him trapped.
He asks a question that silences them and answers their question at the same time. The question is: Where did John receive his authority to baptise? Matthew explains the dilemma that this causes for these men. Either they accept that John was sent from God or they say he was acting on a man's initiative. In the first case they are condemned for ignoring him. In the second, they will upset the people because they recognise John as a prophet sent from God. The Lord  actually does more than simply silence them with a question that they dare not answer.  He exposes their true character. The only reason why they cannot answer is because they are controlled by what men think rather than the word of God. This brings a challenge to us. If we live according to the ideas of men, we open ourselves to the danger of hypocrisy. There is nothing wrong with avoiding actions which offend others when that is the clear motive. There is a serious issue if we take this further and allow the fear of men or the desire for praise from men to prevent us from obeying the word of God.
The Lord now tells a parable that clearly exposes the true character of these men and leaves them in no doubt as to their true standing before God. The parable tells of a father with two sons whom he asks to work in his vineyard. The first agrees immediately but never goes, the second refuses, then repents and goes to work. The Lord then asks the question from this: Which son did what the father wanted? There can be no doubt in anyone's mind that, for all the words that they spoke, only the second actually obeys.
The Lord explains clearly what this parable means. On earlier occasions, He used parables so that the meaning would only be understood by those who took time to find its meaning. Now He ensures that they are in no doubt. The publicans and sinners, whom they despised, are entering the kingdom while they, with all their show and boasting, remain outside. There is a lesson for us today. We may profess a knowledge of the word of God but, however well justified our claim may be, it will not profit us if we do not obey what we know. There is more pleasure for the Father in a believer who is true to a little light than in one who can explain lengthy passages but is not prepared to fulfil its demands.
Are we ready to obey the word of God, and not try to excuse ourselves?

Memory Verse: 'For John came unto you in the way of righteousness, and ye believed him not: but the publicans and the harlots believed him: and ye, when ye had seen it, repented not afterward, that ye might believe him', Matthew 21. 32

March 30.	Matthew 27. 32-35.
The Crucifixion.
As the soldiers leave the judgement hall, they force a man from Cyrene called Simon to carry the cross. This is designed to shame both the person to be crucified and the one who carries the cross for him. It is designed to imply that the person to be crucified is not able to carry the cross. The one who carries it is identified with the one being crucified by the same action. This gives a vivid picture of exactly what it means to be a disciple of the Lord. We must be prepared to live in a way that shows that we have finished with the world. 
The reality here is that the Lord is about to accomplish a work that no one else could do. God has pictured the truth that a substitute had been brought for the sinner who deserves to die. Now the one Man Who never came under the sentence of death for sin goes out to die for the world of sinners. There can be no substitute for Him because no creature is capable of answering the demands of God. The wonder is that His death is adequate for any who are ready to accept their guilt. If, as seems likely, Simon of Cyrene is Simon Niger of Acts chapter 13 verse 1, this act would remain with him for the rest of his life. He lives to prove the reality of what it means to take up the cross in this life.
They come to Golgotha, the place of a skull. The name is symbolic of what takes place. The skull is the place where a brain resides. It pictures the wisdom of man. What happens here is the consummation of all human wisdom, 1 Cor. 1. 21. In addition, the skull is empty. This reminds is that the wisdom of man ends in failure. Ultimately, every effort of man to overcome disease and death fails. Some diseases are no longer automatically fatal. The average life span has still not changed substantially from the age quoted by Moses in Psalm 90 verse 10. As quickly as man develops means to avoid one disease, another takes over or he finds other ways to take life prematurely.
As they crucify the Lord, the soldiers offer Him vinegar mixed with gall. This is a sedative to lessen the pain. He tastes it but refuses to drink it. By tasting it, He sets an example that we should never dismiss any action without cause. As He refuses, He shows us that He will not accept anything that man could offer which would relieve His suffering. If He is to suffer in our place, then it must be endured in fulness. He will show that no one can do anything, however sincere or compassionate, to help in the work that He is fulfilling.
With all their hardness, even the Roman soldiers fulfil the scripture. The act of casting a lot for the coat is a final evidence that these men are so hardened to a crucifixion that they conduct themselves in a way that is irreverent. It mocks people who are already suffering the most cruel form of death devised by man. Jeremiah asked, 'Is it nothing to you', Lam. 1. 12. This action tells us that it is nothing to these men up to this point. They will be touched by the events, but not yet.
Do we accept that the wisdom of this world will always lead to death?

Memory Verse: 'And they crucified him, and parted his garments, casting lots: that it might be fulfilled which was spoken by the prophet, They parted my garments among them, and upon my vesture did they cast lots', Matthew 27. 35
March 29.	Matthew 27. 24-31.
The Sentence Passed.
Pilate realises how desperate his situation is. If he still tries to pass a just sentence, he is guaranteed to raise a tumult. He has started to compromise. Now he cannot escape from the consequences of his action. There are many who do not believe because they are afraid of the consequences. Their allegiances mean that the cost is too great for them. If we compromise, we may find ourselves on a course that brings problems when we try to make a stand. All that Pilate can do it to try to escape from his personal responsibility. This is another common action. It is not an option in the sight of God. Many think that they cannot be held responsible for their circumstances. Some even try to trace their excuse back to Adam and original sin. They claim that they cannot be held responsible because they inherited their sin from Adam. Sometimes they claim 'it is only human'. Sometimes they will blame their environment. The one thing that most will not do is accept personal responsibility. They cannot be saved unless they are prepared to accept the need to repent.
Pilate washes his hands to symbolise that the choice is out of his hands, but God does not recognise this. We are all responsible. We cannot blame others for our own decisions. Equally, we cannot compromise with the world. Some think that all they need to do is to make a profession. They never yield completely to Christ, so they are not saved.
The folly of Pilate is exceeded by the Jews. They accept his assertion. They say, 'His blood be on us, and on our children'. In Acts chapter 5 verse 28, they accuse the apostles of intending to bring His blood on their heads. They refuse to accept that it is only their own words which have come back on them. We need to remember that every word that we speak will come back on us. It may not be until we stand before Christ. Our words or actions will be very different if we  allow this fact to control the way in which we act.
Pilate releases Barabbas and orders Jesus to be scourged. He fulfils the ritual of crucifixion. He may protest that Jesus is an innocent man. He may try to release Him. He may wash his hands. He still scourges Him as if He were guilty. He allows the soldiers to mock Him. He does nothing to alleviate the suffering. This stands as a warning to us. There may be times when we are guilty of failing to take a stand. As a result, we may be implicated in actions which we know are wrong. This will be called to account.
Pilate delivers Him to the soldiers. They call together all the soldiers. They have seen a man Who makes no effort to defend Himself. Possibly they think that He must break at some point. They seem determined to find that point. The mockery is directed at the title, King of the Jews. They put Him in a scarlet robe, the colour of a king. They plat a crown of thorns and place it on His head. The platting is an indication that it is fresh so the thorns would press more severely into the head. They give Him a reed as a sceptre and they bow the knee. Little do these men realise as they do this that one day they will bow the knee as He calls them to account for their mockery.
Are we ready to be identified with our Lord, bearing the cross for His sake?

Memory Verse: 'Then released he Barabbas unto them: and when he had scourged Jesus, he delivered him to be crucified', Matthew 27. 26

March 2.	Matthew 21. 33-46.
The Parable of the Husbandmen.
The Lord now tells a parable that exposes the rulers still further. They had challenged His right to speak. Now He shows that they are guilty of going beyond the place that God has given them. The parable also makes the claim that He is the Son Who represents the Father.
The parable clearly comes from the picture of the vineyard in Isaiah chapter 5. A man plants a vineyard. The preparation of the vineyard is similar to that described in Isaiah chapter 5 verses 1 and 2. He prepares it thoroughly, He plants a hedge to protect it. He places a wine-press there so that they can enjoy the fruit of the vine. They could not have asked him to do anything more than he has done. He then goes into a far country for a time, leaving them to tend the vines.
When he sends servants for the fruit, they refuse and maltreat, or even kill, the servants. Finally he sends his son as the ultimate representative of his authority; they kill him, thinking that they will be able to retain the vineyard for themselves.
The picture is clear. The allusion to Isaiah chapter 5 leaves them in no doubt about what the vineyard represents. The claims of the Lord to be the Son of God means that they know He is speaking about Himself as the Son at the end of the parable. This means that the servants who came between must be the prophets. The rulers of the nation have refused the word of God through His prophets for centuries. He is gently warning them at this time. In a little while, He will give a clear denunciation of these men because they take the actions of the earlier generations to their logical conclusion, ch. 23. 31-33. He asks them to judge what the owner should do. There is only one answer that they can give even though it condemns them. The Lord uses Psalm 118 verse 22 to show that this is exactly what the Scriptures predict. Those who boast in the nationality and religious effort will lose everything to those whom they despise.
Matthew tells us in verse 35 that those who accuse the Lord are fully aware that the parable is directed at them. They cannot touch Him because they are afraid of the people. Once again, their true character is exposed. They have no thought of right and wrong.
The final warning is that, just as they realise the husbandmen will be destroyed by the owner, so they face the prospect that they will miss the place that they desire while others, whom they despise, will enter. The Lord emphasises the message with two pictures of a stone: He is the stone that was rejected Who will be the head of the corner, Psalm 118. 22, in the place of glory for all to see; He will also be the stone that crushes those on whom it falls, Isaiah 8. 15. They are guilty of unbelief in the face of incontrovertible evidence, but the One Whom they refuse will ultimately be their judge.
Are we motivated by selfish ambition, or the glory of our Lord?

Memory Verse: 'Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord’s doing, and it is marvellous in our eyes?' Matthew 21. 42
March 3.  	Matthew 22. 1-14.
The Parable of the Wedding Feast.
The Lord now tells of a marriage feast prepared by a king for his son. The words again tell the authority of the Lord. He is clearly laying claim to being the Son of God.
The feast is prepared and the servants are sent to bring the guests, but they refuse. He sends other servants and some simply belittle the message and carry on with their own lives. Others maltreat and even kill the servants. Finally, he sends his servants into the highways to bring any that they find. When this is complete, one of the guests has come without the wedding garment. He has no place in the feast. He is cast into outer darkness where there is weeping and gnashing of teeth. 
The difference between this parable and the previous one is that this one emphasises their reaction after the king has prepared the feast. It is bad enough that they refuse the Son when they see the miracles which He performs to demonstrate His power. They will be guilty of a greater sin when they refuse the very sign that they requested. He will rise from the dead as they asked, ch. 12. 40. His death and resurrection provide the basis on which God can bring His purpose to fulfilment; there is nothing more that needs to be added or can be added to what He has done. The book of Acts shows how the parable is fulfilled when the people hear the message and many believe, but the rulers attempt to silence the messengers. When they find that the attempts to silence them fail, they resort to more severe punishments with Stephen, Acts 7, then James, Acts 12, being put to death. The warning of verse 7 would be fulfilled when Rome came against Jerusalem. The people will be decimated and scattered. Even today, there is a warning of the solemn consequences of refusing to give honour to God.
The king is determined to honour his son and, if the first guests will not come, he sends out servants until he fills the place. While we may apply this today, there is a more definite significance in a coming day when the Lord sends messengers to preach the Gospel of the kingdom, Matt. 24. 14, after the Church has been caught up to be forever with the Lord, 1 Thes. 4. 17. The precise blessings that result from the message that is preached at that time may be different in that they relate to this earth, but there will be a great blessing and everlasting life for those who believe, Matt. 25. 46. 
There is still a further warning. Someone who does not have a wedding garment is found in the feast. This takes us forward to the time of the Millennial Kingdom. Although only believers will enter the kingdom, there will still be children born during the thousand years when the King reigns. Some of these will not believe. They face the same judgement as the sinner of any other age. Just as birth into Israel did not save and birth into a home where the parents are believers does not save today, so birth to godly parents in the kingdom will not secure eternal life for any. Throughout the whole course of human history, the only basis of salvation is the work of Christ.
Do our lives always show the effect of the word of God on our hearts?

Memory Verse: 'Go ye therefore into the highways, and as many as ye shall find, bid to the marriage', Matthew 22. 9

March 28.	Matthew 27. 11-23.
The Accusation before Pilate.
After the Jews'  accusations, Pilate asks, 'Art Thou the King of the Jews?' Luke indicates that they accused Him of saying they did not need to pay tribute because He is the Christ, a king, Luke 23. 2. This is exactly the opposite of what He said, but He does not challenge their statement. They continue to urge their case but He says nothing. 
Pilate somehow realises that there is nothing in their accusations. No doubt, he has heard many guilty men proclaiming their innocence in a way that shows their guilt. He will have seen many innocent men. Seldom would he have seen an innocent man stand silent while accusations are laid against Him continually. Possibly it is his demeanour which convinces Pilate. He asks the Lord if He is listening to the accusations but still He will not answer. At this point, Pilate might have thought that a simple denial would allow Him to dismiss the case. The Lord acted as Isaiah prophesied, 'He is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he openeth not his mouth', Isa. 53. 7. He sets an example for us of how to handle false accusations. It is easy to try to vindicate ourselves. We may be guilty of taking the bait and answering back. Joseph did the same in the house of Potiphar although it may be that he had little choice, Gen. 39. Solomon points out that 'in the multitude of words there wanteth not sin', Prov. 10. 19. Problems can often arise because we allow ourselves to be provoked into answering back. We speak a word out of turn. The response becomes a valid ground of accusation where none existed before. The result can be that incorrect judgement is passed. We should be prepared to follow the example of our Lord in this respect. Peter teaches that we please God when we suffer wrongly, 1 Peter 2. 19, 20. The exception is when remaining silent is a denial of His glory.
Pilate decides on a path of appeasement. He offers the people a choice between Jesus, the Christ, and a notorious prisoner called Barabbas. To Pilate, this is a simple choice. He knows that envy is at the root of their accusations. He does not believe that they would choose a murderer instead of Christ. As he does this, his wife sends a message telling him not to become involved with 'this just man'. She has suffered in a dream because of what is happening. The Lord is making sure that Pilate cannot escape from his responsibility. He tries to bargain. He receives a message from his wife. We may set little store by this today, but in Pilate's day, a dream like this would be seen as an intervention of a god. In addition, this dream was clearly sent by the true God, Dreams occur naturally so we cannot expect every dream to be significant. This does not mean that God cannot use them to speak to us. We need to be alert to His warnings.
Pilate has completely failed to gauge the depth of enmity of the Jews. The choice is simple, but it is the opposite of what he expected. The chief priests persuade the people to ask for Barabbas to be released. Pilate's attempt to bargain has left him without any alternative. He cannot easily release the Lord as well as Barabbas after making his offer.
Do we bring ourselves into difficulty by compromise?

Memory Verse: 'And he answered him to never a word; insomuch that the governor marvelled greatly', Matthew 27. 14

March 27.	Matthew 27. 1-10.
The Death of Judas.
When the morning comes, the rulers agree to put Jesus to death. They bind Him and come to the governor, Pontius Pilate. John tells us that they came because of the feast, John 19. 28. This may well be the only reason that they would have taken Him to the governor. At other times, they took stones to stone Him. They stoned Stephen without a qualm. Because it was the feast day, they did not want blood on their hands. They show the folly of human reason. They would have blood on their hands for killing a man themselves but not for letting the Romans kill him. They do not consider the justice or otherwise of their actions. The fact that they need to compel Pilate to do this only proves that there was no just basis for the action. None of this causes them concern. In this, they are only showing the effect of sin which often leads us to follow self-will against all logical argument.
Judas has been following the events. He now sees that the Lord is to be condemned. He realises that this will bring him into condemnation. It is a sad day for any when they realise that they have refused the pleas of the Lord too often. Esau found that for all his tears, he could not come to the point of repentance, Heb. 12. 17. Judas has reached this point. Others have reached it over the course of history although not in the sad way that Judas does. Even faced with death, they cannot repent because the Lord holds them to the choice that they made earlier. The word for repent here suggests regret when faced with the consequences of an action. The word used in the preaching of John or the apostles means to reconsider. It is possible to regret what we have done but to have no change in the way we act later. 
Judas shows the extent of his remorse as he throws down the money and hangs himself. He will gladly do anything that he possibly can to lessen the guilt, but it is too late. He had every chance to repent but he chose the path of sin. Like Cain, he found that sin is a master that held him in a grip that he could not break, 1 John 3. 12.
The chief priests need to decide what to do with the money. They show their hypocrisy again in at least two ways. They cannot give the price of blood into the temple funds. They took it from the treasury. They had no qualms about using the treasury funds to finance the betrayal of innocent blood. They cannot restore the money after the event. Secondly, they do not consider that handling this money would defile them. It demonstrates the character that the Lord warned about in Matthew chapter 23 verses 16 and 17. They made the gold of the temple more important than the temple itself.
They buy a field known as the potter's field, so that strangers could be buried there. This fulfilled the prophecy of Zechariah chapter 11 verse 13. When Matthew wrote, it was still known as the field of blood. The elders of the people have schemed to condemn the Lord to death. They have tried to distance themselves from any guilt. In reality, their sin is indelibly recorded in the very action they took to avoid the stain. We cannot escape the consequences of our actions.
Are we careful to distinguish remorse from true repentance?

Memory Verse: 'And he cast down the pieces of silver in the temple, and departed, and went and hanged himself', Matthew 27. 5

March 4.	Matthew 22. 15-22.
The Challenge of the Pharisees and Herodians.
The Jewish leaders are now determined to silence the Lord. The Pharisees and Herodians join together because they think that He cannot answer both. The flesh will set aside every other difference so it can discredit the Lord.
The challenge that they raise is whether the Jew should pay tribute to Caesar. They mask their question with a commendation of the Lord as being true and speaking the truth of God. He immediately exposes their hypocrisy and the true nature of their question. He is not deceived by men whether they use flattery or apparent sincerity in their approach. In addition, it is impossible for Him to sin. Those temptations to sin that we all know could not touch Him. The New Testament reveals Him as being sinless in every aspect. Outwardly, He 'did no sin, neither was guile found in His mouth', 1 Pet. 2. 22. As to his thoughts, He 'knew no sin', 2 Cor. 5. 21. As to His inner being, 'In Him is no sin', 1 John 3. 5. We need to beware of similar attacks because the devil knows that we are open to flattery by nature. 
The question is contentious. The Jews did not like paying tribute to Rome but if they did not, then they were breaking the Roman law. If the Lord agreed with the payment, the Pharisees would discredit Him in the eyes of the people as a traitor to the nation. If He did not, the Herodians would accuse Him to the Romans of treason for refusing to accept the rule of law. As far as men were concerned, the plan had been carefully constructed so that there is no answer that could silence both parties.
After exposing their hypocrisy, the Lord answers in a way that gives us a pattern and a principle to follow in our lives. He asks them for a penny and uses their own money to show that it is Caesar's property. This is a good example for us in that He does not try to force them to accept what He says but starts from their own ground. We can often be guilty of presenting the truth of God from our perspective. While everything that we say may be true, the danger is that we are speaking to people who do not accept the foundation on which our faith is based. They will not agree with the argument that follows. The answer illustrates the principle that Paul emphasises when he writes to the Romans, Rom 13. 1-8. We are living in the natural world and we must fulfil  responsibilities in that sphere. We also belong to the Kingdom which is spiritual and must fulfil our duties in that sphere. In most cases, the duties will not be in conflict with each other so we can and must fulfil both. It is only when there is a genuine conflict that the principle of obedience to God takes precedence, Acts 4. 19; 5. 29.
Rather than confounding the Lord, the critics are silenced and He is magnified before the people: this will always happen when spiritual wisdom is used, James 3. 17, 18.
Are we careful to distinguish civil and spiritual duties? 

Memory Verse: 'They say unto him, Caesar’s. Then saith he unto them, Render therefore unto Caesar the things which are Caesar’s; and unto God the things that are God’s', Matthew 22. 21
March 5.	Matthew 22. 23-33.
The Challenge of the Sadducees.
The Sadducees who do not believe in the resurrection come next. Their problem is that they are blinded by human reason so they cannot see beyond the present state. They base all their ideas on the principle that they must be able to relate everything to what they can know in the present state. This is dangerous, but we can all become guilty of similar ideas if we do not ensure that all our thinking is based only on the word of God.
They try to trap the Lord with a hypothetical question that is reasonable in the present but assumes that the resurrection state must be the same. They cite seven brothers, the first of whom marries a wife then dies without children. As required by the law each of the other six take the wife in turn until all are dead with no children. Finally, the woman dies. By applying the example of present experience, if there is a resurrection, she would be married to seven men. The fact that there are no children avoids the possibility that precedence would be given to the father of a child. The fact that seven brothers are cited is only to magnify the issue in their eyes. In reality, the issue would be no different even if there were only two brothers but the flesh is impressed by what appears big. 
The Lord points out that there are two fallacies in their argument. They have not taken account of the Scriptures and they have disregarded the power of God. At this point, He is ignoring their original question to deal with the root of the problem. Once again, this is a pattern for us to follow. We will be faced with many questions for which we do not have a direct answer. Men will try to prove that something is false because it does not fit into the boundaries that their own reasoning establishes. When this happens, we can only tell what the Scriptures reveal without trying to explain what is not revealed. All that we can say beyond what is revealed is that God is not limited by the boundaries that we face. As the Hebrew writer states, 'he that cometh to God must believe that he is', Heb. 11. 6. If men are not prepared to accept this, they will go no further. Sadly, many would rather trust in the vain assertion that everything will eventually have a natural explanation than believe in God. As far as resurrection is concerned, their argument is based on a fallacy because there is no marriage in the resurrection state. This answers the question, but the Lord sets another example as He recognises the real question and answers that as well. God calls Himself the God of Abraham, Isaac and Jacob after they had been dead for centuries. He is the God of the living, not the dead so they must have been alive when He spoke. Once again,. The Lord answers the question in a way that they could not deny. Any Jew in the first century who tried to deny that God appeared to Moses and spoke in the bush would have no credibility among the people. They might argue that Daniel chapter 12 is too obscure to understand. They might argue that Ezekiel chapter 37 is national not individual. Not even a Sadducee who denies the resurrection dare deny the experience of Moses as recorded in  Exodus chapter 3. 
Are we prepared to believe the Scriptures as they stand without reasoning?

Memory Verse: “Jesus answered and said unto them, Ye do err, not knowing the scriptures, nor the power of God”, Matthew 22. 29

March 26.	Matthew 26. 67-75.
Peter's Denial.
The Jews begin to maltreat the Lord. Every action of theirs contrasts with His. They spit in His face as a sign of reproach. When He did spit, it was to bring healing. He spat on the ground to make clay and heal a blind man. He spat into the eyes of another before touching him. He placed spittle on the tongue of a dumb man. They buffet or punch Him. He often touched the diseased to bring healing. They slapped Him but He took the dead by the hand and raised them to life. They compound the mockery by asking Him to name who struck Him. They do not care that He will name each one with absolute accuracy in a coming day. Every blow is recorded and will be brought to account.
The reason for the warning to watch and pray is clear as we see Peter now. John tells us that he took a sword to cut of the servant's ear. He followed at a distance. He sat among the officers without any recognition. Suddenly, a maidservant sees and identifies him as one of the disciples. Peter appeared to be safe with the men, who so viciously arrested the Lord, but He falls prey to a comment from a maidservant. She may have meant no harm by her words. She may have been sympathetic. The position in which Peter finds himself exposes him to danger from his companions. He denies the Lord. He claims that he does not understand what she is saying. We can understand the reaction. We all may have been in a similar position at some time and reacted in a similar way. The answer is out before we have time to think, but the damage is done. Men who accepted us as one of them begin to check their assumptions. Suddenly, we are the centre of attention. There is no way to escape because we did not watch and pray when we were warned.
Peter moves out to the porch and another sees him and tells the people that he is one of the disciples. He has begun to withdraw, but the danger has increased. This one does not speak to him directly, she tells others what he is. On this occasion, he uses an oath to deny the Lord. He realises that his word is not enough and thinks that using an oath makes the lie more realistic. He has not learned the lesson that the Lord taught regarding the use of oaths: they serve no purpose because they add nothing to the truth if we are honest, but if we lie, then we are adding the guilt of breaking the third commandment to the guilt of breaking the ninth.
The people notice Peter now. They wait for a while. Probably they think about what they have heard. Possibly they listen for more evidence of his true identity. Finally they are certain that he is a Galilean. They rightly assume that the only reason for him being there is because he is a disciple. On the third challenge, Peter denies with cursing and swearing. The cock crows and he remembers the word of the Lord. He leaves and  weeps bitterly. He has done three time what he thought he would never do once. The third failure is at the exact moment that his Lord foretold. 
Are we alert to the dangers of a quiet word as well as open hostility of enemies?

Memory Verse: 'And Peter remembered the word of Jesus, which said unto him, Before the cock crow, thou shalt deny me thrice. And he went out, and wept bitterly'. Matthew 26. 75

March 25.	Matthew 26. 57-66.
The Trial before Caiaphas.
The scribes and elders of the Jews gather with Caiaphas the high priest in anticipation of their officers bringing the Lord to them. They do not involve themselves in the physical side where there could be fighting, but they show their collusion with all that is happening. It is sad to see the way that these men think. They dissociate themselves from the more unpleasant parts of an operation, as if it makes them less guilty. They do not recognise that the Lord looks on the heart. His judgement will be right. Their planning makes them more guilty than those who carried out their orders. 
Peter follows at a distance. He wants to see what will happen but he is not prepared to identify fully with the Lord. He leaves himself in a position which is dangerous for any child of God. We must not forget that he is still showing his love for the Lord. He wants to see what happens to Him. The word used by Matthew for servant is the word used by John for the officers who came to take the Lord. Peter is clearly in danger. Psalm 1 reminds us of the blessednesses of the man who does not sit in the seat of the scornful. Sadly, Peter is in the company of scorners here.
Everything about this hearing contradicts the principles of natural justice. The first action is to find witnesses who agree on a testimony that they can use against the Lord. It is strange that they had not arranged this before. It is possibly because they thought that they would only take the Lord after the feast but He has moved their plans forward. Such is the perfection of the character of this Man that they cannot find two to agree in their witness. A similar incident is recorded in Daniel chapter 6 where the presidents of Darius realised that they would only be able to accuse Daniel if they made a law that contradicted the word of God. We also should live lives that are blameless in the eyes of men. The only reason for complaint should be when obedience to the word means that we cannot obey men, Acts 4. 19; 5. 29.
Eventually, two men remember that He said if they destroyed the temple, He would build it in three days. From the record in Mark chapter 14 verse 58, they appear to have grasped more of the significance of His words than the disciples. They realise that the temple will be built without hands. The disciples only realised after the resurrection that He was referring to the fact that He would rise from the dead..
Finally, the high priest charges the Lord with an oath to confirm if He is the Christ, the Son of God. This was not acceptable under their law, but there is only one objective in this hearing. The Lord assures them that they will see Him sitting on the right hand of God and coming in the clouds of heaven. They understand that this statement is a claim to Deity. The high priest asks the people to confirm that He is guilty of blasphemy. His words show that he recognises the Deity of the Christ. He cannot disprove His claim but he still refuses to accept it.
Are we clear from sin before men, such that none could testify against us?

Memory Verse: 'Jesus saith unto him, Thou hast said: nevertheless I say unto you, Hereafter shall ye see the Son of man sitting on the right hand of power, and coming in the clouds of heaven', Matthew 26. 64

March 6.	Matthew 22. 34-40.
The Challenge of the Lawyer.
The joint effort of Pharisees and Herodians and an effort from the Sadducees have failed to silence the Lord. The Pharisees are determined not to accept defeat. He has answered a political issue of tribute. He has answered a logical issue regarding resurrection. Now they will test Him on a religious basis.
A lawyer stands to question Him about the commandments. It is likely that they would be ready to challenge whatever He said. Their actions suggests that they would give precedence to the sabbath day. This has some merit based on Exodus chapter 31 verse 16. If He quoted this commandment, they would be ready to highlight His miracles which  violated their observance of the sabbath. As such, they thought that they could discredit Him. If He quoted any other commandment, they would be ready to ask why this should be given precedence. If He refused to answer, they would suggest this was a sign of ignorance. To the human mind, they had a perfect answer to anything that He might say. 
The Lord answers the question of the greatest commandment by quoting the summary that is given in Deuteronomy chapter 6 verse 5, 'Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy might'. As with the earlier answers, the Lord has taken them up on their own ground. Every Israelite would be expected to know and to quote the preceding words, 'Hear, O Israel, the Lord thy God is one God', Deut. 6. 4. If this is so important, the commandment that follows from this must be given priority. They had assumed that He would choose from the ten commandments that were given directly to the people. He wisely ignores the answers which could be challenged for one which they cannot deny. In addition, He quotes the commandment which is the foundation of every commandment. It is so basic that no one could ever question His choice without opening themselves to censure. It is clearly basis of the first four of the ten commandments. It is at the basis of the others because we cannot love God Who is unseen unless we love His people whom we see, 1 John 4. 20. The Lord then quotes Leviticus chapter 19 verse 18  to show that there is only one other commandment that is required in order to fulfil the whole law. These principles have never changed. We live in a day when there are different circumstances to the days when our Lord lived. The sacrifices, offerings and feast days have been fulfilled by the work of Christ. The actual fulfilment may still be future, but the basis has been laid, so they are not required. The dietary laws have been superceded by the spiritual principles, which were pictured in these laws. The two commandments quoted here, with the moral principles that come from them, can never be set aside.
While we may rejoice to see the enemies silenced again, we need to recognise the force of these words for us. These commandments are the basis on which our lives will be tested at the judgement seat of Christ. We are not bound by the specific requirements of the law but, whether we consider the law from the Old Testament or the teaching regarding our conduct in the New, the same two principles form the basis of everything that is expected from us.
Where do our priorities lie?

Memory Verse: 'Jesus said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind', Matthew 22. 37
March 7.	Matthew 22. 41-46.
The Lord Silences All.
The Lord has silenced His critics. Now He asks the Pharisees the question that is central to understanding the word and ways of God. It is almost the same question as He asked the disciples at Caesarea-Philippi, Matt. 16. 15. The difference is that He now asks, 'What think ye of Christ?'. They believe that His claim to be the Son of God is blasphemous. He is going to show that they have not thought about what the Scripture teaches about the Messiah.
The Pharisees immediately answer that Christ is the son of David. They are looking for the fulfilment of the promise to David. He will have a son to reign over the full extent of the land promised to the fathers. They have not thought about anything that suggests that the Messiah is more than just a man from the family of David.
The Lord points out that David speaks of Messiah as Lord. He quotes from Psalm 110 verse 1, 'The Lord said unto my Lord, Sit thou on My right hand until I make Thine enemies Thy footstool'. This raises the question as to how he can be both son of David and his Lord. This is an anomaly as far as men are concerned. It is basic to the error that is taught by many false sects. It is the problem of trying to understand the word of God in terms of what we can see around us. Many who use the title, Son of God, for the Lord still see Him as a lesser being. Often, they mean that He was the first created being. Sometimes, they suggest that He was created by God at His incarnation. This is in conflict with the teaching of scripture but it occurs because, like the Sadducees, they try to understand things that cannot be grasped by the natural mind. There is no contradiction here as long as we do not limit our thinking to human experience. While the Pharisees would decry the Sadducees for many of their doctrines, they are still guilty of trying to explain what they read in the light of their own experience. By their logic, if the Messiah is son of David, he must be a man so He cannot be God. They cannot see that the God Who chose to dwell in the tabernacle or the temple can just as easily live in a body of flesh and blood.
The explanation as to how the son of David can be his Lord is simple if we accept the word of God. The man, Jesus, was born into the family of David. Both Mary, Luke 3. 31, and Joseph, Matt. 1. 1, could trace their family back to David. As man, Jesus has a genealogy that can be traced to David. Mark and John both begin with the reminder that He is Son of God. John tells us that He has no beginning, John 1.1, while Mark states that He is the Son of God, Mark 1. 1. John the Baptist tells the people that, although he is older than the man to Whom he bears witness and his preaching began first, this person existed before him, John 1. 30. He also points out that He has a place of prominence ahead of John. When the Pharisees came to challenge John, he stated that he was not worthy even to loose the shoe of the One Whom he would identify. After he had announced Jesus as the Lamb of God, John repeated this and added that he had been told that He is the Son of God. There is no reason for confusion, all has been clearly stated.
Are we careful to accept and obey by faith whatever we read in the word of God?

Memory Verse: 'And no man was able to answer him a word, neither durst any man from that day forth ask him any more questions', Matthew 22. 46

March 24.	Matthew 26. 47-56.
The Betrayal.
Even as the Lord speaks, Judas comes with the officers from the chief priests to take Him. We can be certain that there is nothing that can take Him by surprise. Equally, we see the example that He prayed until the last moment before they came. Everything is in His control. Judas brings a large company of armed men to take the Lord. Neither he nor those who sent him realise that the One they are arresting will destroy a collection of armies with a word in a coming day. A large company of their officers is of no value without His permission. This is emphasised in John chapter 18 verse 6 where He only has to speak a word to them and they fall to the ground before Him. 
The sign that Judas gives is a kiss, the symbol of friendship. In this, he fulfils the picture of Psalm 41 verse 9 but the Lord is not deceived. There is a warning for us here which James summarises in his epistle as 'the friendship of the world is enmity with God', James 4. 4. Although we may not see the extent of treachery that Judas shows, the same character is seen because the world is in the grip of the wicked one, 1 John 5. 19. Judas maintains his cover as he greets the Lord as Master or Teacher before kissing Him. In grace, the Lord replies with the title, friend. Even in the face of such treachery, the heart of the Lord still reaches out to Judas. He knows what Judas is doing, but He will still not close the door to him before he oversteps the mark. Sadly, Judas realises later the enormity of his sin, but only so that he cannot live with himself. By that time, it was too late for mercy. He seals his judgement. Many are a lost eternity because they left it too late. They can remember how they thought that they could delay a little longer.
As the officers take the Lord, one of His disciples tries to defend Him. This is evidently foolish. John records that the Lord speaks and leaves His enemies on the ground. He is clearly capable of defending Himself with a word. The sword is foolish because the action could provoke the crowd to anger. A few men with two swords could never match the force of these men in their own strength. It may be that Peter is recognised later because of this. The Lord warns that those who live by the sword shall die by the sword. He does not condone violence in any form, even the self-defence that might be claimed here. 
He tells them that could call twelve legions of angels to deliver Him should He choose. If He did, the Scriptures which detail the purpose of God would never be fulfilled. If he does not suffer what comes in the next hours, the only option is to condemn all mankind for eternity.
He turns to ask the people why they have come in this way. They could have taken Him at any time while He was teaching in the temple. They did not do that for fear of the people. In fact, He would have silenced the multitude in the same way as He silenced His disciples. Force and secrecy gained them nothing. They were powerless without His agreement whenever and however they acted.
Are we always as ready to submit as to fight for the truth?

Memory Verse: 'Thinkest thou that I cannot now pray to my Father, and he shall presently give me more than twelve legions of angels, Matthew 26. 53
March 23.	Matthew 26. 30-46.
Gethsemane.
They sing a hymn. Here is an action that we link with expressions of joy. Traditionally, they would sing Psalm 118 at this time and it would be most fitting for saints in light of what results from the cross. Surely we cannot imagine singing such words in anticipation of what the Lord would pass through. This is an example of what it means to follows His steps in the face of suffering, 1 Peter 2. 21.
They go into the mount of Olives. This is the place where Judas would expect Him. It is the place where He will come in glory. Even now He is laying a foundation for what will happen then. He goes back to Zechariah chapter 13 verse 7 to tell what will happen then. He only quotes the end of the verse in light of the disciples being scattered. The reason is that the sword of the Lord falls upon the Shepherd. He stands between the demands of holiness and His own disciples. The disciples cannot imagine leaving Him. After the Lord tells of his impending denials, Peter still confidently asserts that he will stand. The others add their voices to his. Despite their protests, when the time comes they flee because He does not act as they think that He would. They would lay down their lives in defence of Him, but they have to learn the lesson of submission to the will of God.
As they come to Gethsemane, the Lord leaves eight disciples to sit while He goes on to pray. He then takes Peter, James and John with Him but not even these three can follow all the way. He leaves them with the instruction to watch and goes a little further. He asks the Father to remove the cup if it were possible. It is not because He will not go or because He is in any doubt. It highlights for us that there is no alternative. He will do the Father's will in the the certain knowledge that it cannot be avoided. There is no other way to deal with the demands of God against sin.
He returns to the disciples and finds them sleeping. He rebukes Peter, who was so vocal in his assurance that he would not deny his Lord. Peter needs the lesson that if he cannot watch and pray, he cannot escape the power of the temptation to bring him down. This is as true for us today. We are faced by a multitude of temptations every day. We cannot avoid falling into sin without the strength that He gives to those who watch and pray. For all of us, the spirit may be willing, but the flesh is weak. This is especially true when we are called upon to act in a way that is contrary to natural reason. The Lord prays twice more,  acknowledging that there is no choice. Between these prayers, He returns to find them sleeping again. Finally, He comes back and tells them to continue in sleep because the time has come. They could not watch with Him as He prayed so they are not in a fit state to stand by Him when the enemy comes. They may rise up to accompany Him in body, but they are not ready to go with Him in spirit. 
Are we ready to watch and pray, or merely to go through the motions of obedience?

Memory Verse: 'And he went a little further, and fell on his face, and prayed, saying, O my Father, if it be possible, let this cup pass from me: nevertheless not as I will, but as thou wilt', Matthew 26. 39

March 8.	Matthew 23. 1-7
The Scribes and Pharisees Exposed.
The Lord exposes the hypocrisy of the scribes and Pharisees further. He turns both to the disciples and the multitude to ensure that what He says is clear for all to hear. The importance of this is that the rulers are plotting to put Him to death. Their schemes will involve the people so He ensures that they are in no doubt as to the reality of the position.
The scribes and Pharisees sit in the seat of Moses, a place of authority. The wording used is precise and indicates that they have taken this position for themselves. The Lord indicates that God does not directly sanction their position but their position demands respect so the people should be prepared to observe what they are told to observe. This is an important principle. We are not taught to disregard men of authority. It is clear from the Scripture that the only reason to refuse to obey is when men are asking us to go against God. He has set an example in that He has not tried to overthrow their authority although He has silenced them on more than one occasion. Even now, when He has left them without any response to bring, He still tells the people to listen to them. We may feel they do not justify the position that they hold. We may see failures. It is only when they ask us to violate the clear teaching of Scripture that we must refuse. We must never be marked by rebellion even when we choose to obey God rather than men .
The Lord speaks of these men as those who make demands that they do nothing to fulfil. Although they teach the word of God, they are no example of what they teach. We must always show in our lives what we teach that the Scriptures expect from us. Paul reminds Timothy that his life was an example, 2 Tim 3. 10. He also reminds both Timothy, 1 Tim. 4. 12, and Titus, Tit. 2. 7, that their lives should be examples to the saints.
The second failing which the Lord exposes is that they make demands that weigh down and discourage the people, but they do nothing to help them. This is seen in the way they reacted to His miracles. They expect the sabbath to be observed with such rigidity that a man could not be healed on that day, Luke 13. 14. The contrast for us is clear. We are to 'do good unto all', Gal. 6. 10, and 'bear one another's burdens', Gal. 6. 2. Paul makes clear that the latter demand is basic to fulfilling the law of Christ.
The problem for these men is pride. They do everything so that they receive praise from men for their apparent piety. Sadly, this has been true of many who claim to follow Christ over the centuries. It gives the world reason to speak against those who claim the name of Christ. It is seen when we live in a way that suggests that attending services and saying prayers is all that is needed to be spiritual. Let us be most careful to ensure that we are not guilty of this. Apart from direct damage to the testimony, it will also cause the other failures seen in the Pharisees to appear. Whatever the appearance before men, the ultimate result of such a sham is spiritual poverty and weakness in testimony that detracts from the Lord instead of glorifying Him.
Let us maintain humility and fix our eye on Him so that we do not need His rebuke.

Memory Verse: 'All therefore whatsoever they bid you observe, that observe and do; but do not ye after their works: for they say, and do not', Matthew 23. 3
March 9.	Matthew 23. 8-12.
Honour and Humility.
The Lord now gives very clear instruction for those who are prepared to listen that they must not take title or position to themselves. Everything centres in Him. He deals with three specific titles that were  common among the Jews and are still heard often today.
The first title is rabbi or teacher. This is a title which honours a man because he is a teacher. The first principle that is set down here is that there is only one Teacher to be set apart from others, that is Christ. Any other person who claims a position as a teacher that sets them over others is usurping the place of Christ. Later passages in the New Testament epistles make it clear that there are men who are gifted as teachers among the saints. There is nothing wrong with recognising the gift that has been given to an individual. The teaching here is not in conflict with the fact that only those who are gifted should teach the saints. The error comes when one man takes a place of precedence over others. The New Testament shows that there will usually be more than one teacher in any company once it has been established. The example of Barnabas is clear: even after the saints at Jerusalem sent him to establish the church in Antioch, he still asked Saul to help, Acts 11. 22-26.
The second title is father. Once again, we need to be careful to maintain the teaching of Scripture in this respect. The Lord is not teaching that no one should be respected for their spiritual maturity and wisdom. Paul speaks of himself as a father to the Corinthians, 1 Cor. 3. 15, and to Timothy, Phil 2. 22. He is referring specifically to the fact that the Corinthians and Timothy owed their spiritual life to his labours. He encourages young men to entreat older men like fathers, 1 Tim 5. 1. This is showing due respect for age. John speaks of fathers in 1 John chapter 2 verses 13 and 14. He is teaching that there are men who have spiritual maturity which sets them apart as examples to younger saints. In none of these cases is anyone using the title to give themselves a position of prominence over other saints. We only have one Father Who is working all things according to the counsel of His will. It is true that elders will guide the saints and their advice will be respected because of their maturity. Ultimately, however, the saints must be guided by the word of God, not by men. No true elder will set himself up in the place of God. 
Finally, the Lord deals with masters. In this instance, the word suggests the idea of someone who takes a lead. It does not have the force of the word for lord, but it does still suggest someone who expects everyone to follow him. As with fathers, it is good to have those who set an example for the saints to follow, but this does not mean that they expect to be followed at all times. 
The principle underlying this teaching is clear: there is a place for order and recognition of those who show maturity in spiritual matters, but no one should ever be putting themselves forward in a way that sets them apart from others. When Peter writes of elders in 1 Peter 5, he makes clear that they will be among the saints, not lording it over them; this distinction shows the meaning of the Lord's words here.
Let us never promote ourselves or others to the place that our Lord alone can claim.

Memory Verse: 'And whosoever shall exalt himself shall be abased; and he that shall humble himself shall be exalted.', Matthew 23. 12

March 22.	Matthew 26. 26-29.
The Lord's Supper.
The Lord has now exposed the traitor so He is free to continue unfolding His heart to the eleven. He starts by instituting the remembrance that is central to all that we profess. In a simple act of taking bread and a cup, He portrays vividly all that He is and all that He will do.
As they eat, He takes the bread, blesses it, breaks it and gives to them. As we consider the action, we can easily overlook the wonder that He blesses the bread. Knowing what He is about to say and knowing the horror of all that is pictured, He speaks well of it. As we consider the cross, we know that there is no other means by which a holy God could reach out to sinful man. As such we may consider it as a last resort. The action here shows the heart of our Lord. He blesses the bread that symbolises the body which He took in order to bring salvation. If it is a last resort, it is still something that is precious to Him. The price that He is about to pay is surpassed by the joy of what is accomplished, the glory that He will bring to the Father and the blessing that will flow to His own. 
His instruction is, 'Take, eat; this is my body'. He is present with them at the time so it is clear that the bread is only a symbol of His body. It tells us of the wonder that the Son of God took a body of flesh and blood. He is about to stoop even further. He will go into death so that His people can be saved.
He takes the cup, gives thanks and gives to them. Again, He gives thanks for something that speaks of paying a price which is beyond the scope of our minds to value. Luke tells us that the anticipation brought sweat like drops of blood falling to the ground, Luke 22. 44. The change of form that Isaiah foretells in Isaiah chapter 52 verse 14 may well be a result of the horror of what He passed through in the darkness. He still gives thanks for the cup that symbolises this. It is the blood of the new covenant which is shed for many. Historically, He is to be made answerable to God for all who exercise faith. It includes those before that day as well as those since that day. It includes those in the Church, in Israel or among the nations. The new covenant can only be established when the old is fulfilled so this again is seen in these words. The expression, “shed for many”, does not limit the value of the work. It recognises that not all will take advantage of the value of His blood. The price is adequate to answer for all, 1 Tim. 2. 6, but many refuse to accept it. The result of faith is remission of sins. The word has freedom as its root. He does not simply answer for our sins before God. He frees us from the power of sin as well as its guilt.
The Lord finally tells of the fact that He will not drink the fruit of the vine until He drinks it in His Father's kingdom. He does not give a time, but He does suggest a delay. Once again, the disciples do not appear to understand this. Even after His resurrection, they are expecting that the kingdom will be established quickly. 
What does it mean to us to remember our Lord in this way week by week?

Memory Verse: 'For this is my blood of the new testament, which is shed for many for the remission of sins', Matthew 26. 28
March 21.	Matthew 26. 14-25.
Judas Offers to Betray the Lord.
The commendation of the woman by the Lord persuades Judas to go to the chief priests and offer to betray Him. John tells us that he looked after their money and stole for himself, John 12. 6. He now realises that he will not profit from his association with the Lord so he chooses to find another source of income.
He agrees with the rulers to betray the Lord into their hands for thirty pieces of silver. This was the price of a slave, about one hundred pence. It sets a contrast between his thoughts of Christ and those of Mary, John 12. 1-8.  This is exactly what the rulers wanted. They now have an opportunity to find the Lord at a time when He is away from the crowd. From that time, Judas tries to find an occasion when he could fulfil this.
On the first day of the feast, the disciples ask where He wants them to prepare the passover meal. The answer here is that they are told to find a certain man who will be ready for their request. While the words appear explicit, the task would defy most in any other circumstance. The city is full of people who have come to observe the feast as the law decreed so finding a specific individual is not easy. Mark and Luke give specific details but the instructions require them to go exactly when the Lord says. They have to time the journey to perfection if they are going to meet this man. The words illustrate the complete control of the Lord over every circumstance. He knows the exact moment to send out the disciples. He knows that they will see the man in question and follow him to find the place where they will eat the feast. 
They must tell the man that the Master says His time is at hand. The Lord knew exactly what would take place that night. It appears that the man of the house is also aware of the impending event. He is ready to give place in his house for the Lord and His disciples. The disciples did not understand. They failed to take notice of His warnings. It is good to know that there is someone in the city who has listened. He is prepared to fulfil the desire of the Lord. He is one of the men in Scripture who are not named but who show spiritual insight that rises above most. 
In the evening, the Lord sits with His disciples. He knows that it will be the last time before His death. He tells them that one of them is going to betray Him. The events are a cause of sorrow. Judas identified with Him for so long. He appeared to be a privileged disciple yet he is so easily persuaded to betray Him.
The reaction of the disciples is to question their own fidelity. However faithful they think they are, no one is prepared to accuse another before the Lord. Only one appears to be silent at this time. As the Lord speaks of the judgement coming on him, Judas asks and the Lord makes clear that He knows what will take place. Even in this, the Lord does not publicly name him. Her is an example of the grace that we should show to others.
Do we realise that our Lord is watching us all the time?

Memory Verse: 'The Son of man goeth as it is written of him: but woe unto that man by whom the Son of man is betrayed! it had been good for that man if he had not been born', Matthew 26. 24

March 10.	Matthew 23. 13-30.
The Woe of the Leaders.
The Lord now exposes the hypocrisy of the scribes and Pharisees with a sevenfold series of woes. He exposes their true character. In general, the same principles will apply at the Judgement Seat of Christ although some specific details will not be directly true.
While a true believer cannot be lost, any who teach the word can present the truth in a way that discourages the sinner. We must be true to the Scriptures in a way that does not hinder those who want to please the Lord. There is a warning that some who claim to teach the truth in unbelief may be responsible for keeping others from salvation as well as missing it themselves.
The second reminds us that our prayers, or any forms of devotion, should not be used as a basis for profiting from the saints. We must be careful to do everything as to the Lord without looking for reward from anyone on earth, ch. 6. 4, 6, 18. 
The third is common among false sects today. They bring others under their teaching. They  indoctrinate them then they encourage those who listen to further their own efforts. Sometimes they make empty promises of reward or even obligations to work in this way. The Gospel is free, any suggestion of a duty to be fulfilled denies the truth, 1 Cor. 9. 18.
The fourth warns us of the danger of emphasising the externals. Two examples are given where the offerings that men bring are given precedence over the place where they are brought. For us today, this reminds us that we can make our labours or offerings more than the One Who calls us together. He is central to everything and anything that detracts from this must be put avoided, even if it is true in its rightful place.
The fifth takes us further along the path of emphasising the external. They require the last detail of outward tithing to be performed without any regard for the heart that motivates the action. They still fail to heed the warning of Hosea chapter 6 verse 6 which the Lord had quoted when they criticised Him for eating in the house of Matthew, ch. 9. 13.
The sixth is the fact that they dress themselves up so that outwardly, they appear to be everything that is desirable, yet in reality there is no change of heart. This is the lesson that Samuel had to learn when he was sent to anoint Saul's successor: the first son of Jesse appeared to be everything that might be desired but he was rejected by the Lord; David was last to be called because the family dismissed him, yet it was only there that the Lord saw a heart that was right, 1 Sam 16. 7.
Finally, they make shrines of the tombs of the prophets while they are plotting to exceed the sin of their fathers by refusing the Messiah Himself.
Let us remember the word of the Lord, Judge not that ye be not judged.

Memory Verse: 'Woe unto you, scribes and Pharisees, hypocrites! for ye pay tithe of mint and anise and cummin, and have omitted the weightier matters of the law, judgement, mercy, and faith: these ought ye to have done, and not to leave the other undone', Matthew 23. 23

March 11.	Matthew 23. 31-39.
The Final Condemnation.
The reality of their condemnation is in their own words. They have confirmed that they are the sons of those who killed the prophets. They are following the example of their fathers. What they are really doing is fulfilling what their fathers have started. We see this as in the way that religious men often speak of those who were persecuted as “saints”. Historically there are many examples of those who honour men from an earlier generation and still persecute those of their own generation who teach the same truths. We may handle the truth of God in the same way. We profess to look up to men from a past day. We honour their teaching yet we can do the things that they condemned. Often we can exceed what the saints of their own generation ever did.
The real aim of the men whom the Lord condemns is to suppress the truth. In the time of the Lord and His apostles, they did it by physical persecution and even death. The early chapters of Acts record how severely they acted to silence the witness of the apostles. Saul of Tarsus was a leader in these activities before His conversion. It is true of religion at any time in history. Sometimes, they will use other means. Some are in rebellion against the Lord. Some, like Saul, 1 Tim. 1. 13, are acting in ignorance. Only the Lord can distinguish. We must continue to bear witness faithfully.
Caiaphas, the high priest, thought that the death of the Lord would avoid trouble for the whole nation, John 11. 50. The Lord states the opposite. Their actions confirm the sentence of God against them. This generation will bring together every act of refusal from the days of Abel to the murder of Zacharias, the son of Barachias. We can easily identify Abel as the second son of Adam. He was murdered by his brother, Cain, because God accepted Abel's offering. The description of Zacharias fits the prophet from the end of the Old Testament although we are not told that he was murdered. It could also be a reference to the father of John the Baptist. Some historians suggest that he was murdered but this is not confirmed. What is clear is that the hearers knew. They cannot challenge their guilt.
For all the woes pronounced and the judgement foretold, the heart of the Lord still reaches out to the people. As He said through Ezekiel the prophet, He never wanted to condemn. He only desired that those who sin would turn and live, Ezek. 18. 23. He uses the picture of a hen who tries to gather her chicks so that they are safe even if she has to die to protect them. This is the love which He has for His people. They refuse His mercy but His love does not change. Those who heard Him only have the prospect that their house is left desolate. For the nation, He tells that the day is coming when they will acknowledge Him and receive what He has promised. He must be true to Himself and fulfil His word. 
Are we always ready to show mercy as our Lord does here?

Memory Verse: 'O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not', Matthew 23. 37

March 20.	Matthew 26. 6-13.
The Lord's Anointing.
Matthew now records an event that occurred in Bethany. The Lord is invited to a supper in the house of Simon the leper. We do not read about this Simon in any other context although it is clear that he is known to the first readers of the Gospel. Possibly, Simon is someone whom the Lord has healed and he is taking the opportunity to show his gratitude by making a supper for Him. This challenges us to consider how we show our appreciation of our Lord. We could draw parallels with the Lord's Supper that we observe in obedience to His command, but there is a wider lesson here. We ought to show our love for our Lord by what we do for His people. Words that we say in the company of saints count for little if they are not matched by our actions at other times.
A woman comes to show her appreciation. She brings an alabaster box of very precious ointment which she pours on His head as He eats. The box and the ointment both suggest wealth. Alabaster is linked with stones, particularly marble, suggesting something precious. The ointment is specifically said to be very precious. The word, alabaster, indicates white, so it emphasises the thought of purity as well. This pictures the truth taught by the Lord in John chapter 4 verse 23, worship must be in spirit and in truth. The woman is prepared to give all that she has in appreciation of her Lord.
The disciples question her action. They appear to think that it is wasteful. They suggest that the ointment could have been sold and the proceeds given to the poor. There is an important lesson in this. We can easily reduce actions to material terms, but it is a false measure. While we can see opportunities, we must not allow our minds to be controlled by simple calculations of this nature. There are a number of applications of this today. We may consider how much someone gives to good causes. We may calculate how much time is given in service for our Lord. We may estimate how beneficial someone's words might be. All of these have their place but our appreciation of Christ must be the foundation of everything that we do. It must be the heart that motivates our service.
In contrast to the disciples, the Lord sees a woman who has listened to His words and acted on them. She realises that He is soon to die and needs to be anointed.  Others will come when it is too late because He had already risen from the dead. She anoints Him before the event and receives a commendation for her foresight.
Giving to the poor is right. Paul agrees with the elders at Jerusalem that it is an important duty for all saints, Gal. 2. 10. The failure here is that they are making it more important than devotion to the Lord. This action of the woman will be told in every place where the gospel goes. It shows someone who that appreciates Him for what He is. Such devotion from the heart is worth more to the Lord than all the time or money that we can offer.
How do we show our appreciation of our Lord and Saviour?

Memory Verse: 'Verily I say unto you, Wheresoever this gospel shall be preached in the whole world, there shall also this, that this woman hath done, be told for a memorial of her', Matthew 26. 13
March 19.	Matthew 26. 1-5.
Two Councils.
The words at the beginning of the chapter show that the main narrative is complete. This is the fifth time that a division has been marked by words such as “When He had finished these sayings”. On this occasion, the additional word, all, shows that He has now said everything that He has to say to the people in general. There is teaching for His own, but His public ministry has now finished.
The first words that He speaks to His own are a final warning of what is to take place. He tells them that the feast of the passover is coming in two days. He gives a definitive statement of exactly when He will die. The disciples have no excuse for not understanding what is happening. 
The number, two, is frequently associated with judgement in the Scripture. The law required two or three witnesses, Deut. 17. 6; 19. 15. This is applied in Matthew chapter 18 verse 16, 2 Corinthians chapter 13 verse 1, 1 Timothy chapter 5 verse 19 and Hebrews chapter 19 verse 28. On a number of occasions, the ruling house of Israel was cut off after the last king had reigned for two years, 1 King 15. 25; 16. 8; 22. 51; 2 Kings 15. 23. In Judah, Amon  reigned for two years before being cut off, 2 Kings 21. 19. 
The passover pictured the deliverance that His death would effect. Now it is to be fulfilled as the Lamb of God dies. The feast commemorated the beginning of the nation. Now its fulfilment is the basis of new life which they require so that the promises of God for them can be fulfilled.
It is notable that He speaks of the fact that He will be betrayed to be crucified. There is an echo of the sadness that David felt as recorded in Psalm 41 verse 9 and Psalm 55 verses 12-14 when he was betrayed. When John records the fulfilment of Psalm 41, he does not include the words, 'familiar friend in whom I trusted' John chapter 13. 18. David was taken by surprise but our Lord is not. He knows all that will take place. John chapter 13 verse 27 shows that He sends Judas out to do what he has agreed to do.
A second council takes place in the palace of Caiaphas, the high priest. The rulers show their true character by planning how they could take the Lord by subtlety. The word used for this gathering is the same root as the word, synagogue. They are not interested in truth and openness. They are only interested in the death of the Man Who has confounded them. The Scripture is precise as it says that they took counsel to kill Him. Whatever they may have raised in justification, their guilt is recorded. They have broken the sixth command. As they consider their options, there is only one stipulation. It must not be on the feast day because it is likely to cause an uproar among the people. 
In the first council, the Lord tells His disciples that the date would be the feast day. It was decreed before time began. The second council attempts to override this. It must fail.
Do we rest in the confidence that our God knows the end from the beginning?

Memory Verse: 'Ye know that after two days is the feast of the passover, and the Son of man is betrayed to be crucified',Matthew 26. 2

March 12.	Matthew 24. 1-14.
The Beginning of Sorrows.
The Lord leaves the temple: this is a fact, but it is also an indication of His rejection by the rulers. In the same way as the glory of the Lord departed from the temple in the days of Ezekiel, Ezek. 10. 18, He leaves the people to face their judgement because they have refused their Messiah. As they leave, the disciples point out the splendour of the building; once again, they have not learned the lesson. All the splendour of the temple will come to nothing because the heart of the people is not right. The same is true today. We speak of the Lord being in the midst of His people, Matt. 18. 20. Outwardly everything may appear to be right, but unless our heart is right, it will be of no value.
The disciples ask about what is going to happen. They ask three questions, but the Lord only answers one of them. This is probably because He knows what they intend to ask and answers that question. They link the destruction of the temple, the coming of the Lord and the end of the age. It is important that we ask questions and take time to understand what the Lord is teaching, but He will not always answer everything at once because He knows what is best for us at any time.
The first part of the answer is a warning of three types of event that will occur before the end comes. No time scale is given, so we should not be surprised to find that events of this nature have been common over the course of history. The warnings are: firstly, there will be deceivers who claim to be Christ and draw a following after themselves; secondly, there will be many wars and threats of war; thirdly, there will be natural disasters occurring across the world. We need to be careful to ensure that we are not deceived by men who deceive the people; the later Scriptures teach us that our Lord will take us out of this scene before the final events that lead to His coming, 1 Thes. 4. 14-5. 11. 1 Thessalonians chapter 5 verse 9 indicates that we will be saved from the wrath that is coming on the world before the Lord returns to the earth. The iniquity of men means that there will be bloodshed. The Lord will often use natural disasters to remind men that He is Sovereign. This is only an escalation of what has happened throughout history. Our Lord might come at any time. We must avoid giving unnecessary importance to world events. These can change in a matter of days. At the end of the last century, the Cold War effectively ended in a few days. If we are not wise, we may raise expectations among those who listen. Their faith could be undermined when our predictions are not fulfilled, but the truth remains constant.
In those days, obedience to the Lord will bring increasing opposition, affliction and even death. This will prove too great a price to pay for any who are not genuine in their faith. As the deception of false prophets increases and iniquity rises to new heights, many will turn back on their profession. The assurance for the faithful is that they will be saved and the Gospel will reach all nations before the end comes. Turning back is evidence of empty profession, Heb. 3. 16-19, 1 John 2. 19.
Are we thankful for and using the privileges of the present to the fullest extent for His sake?

Memory Verse: 'And this gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come', Matthew 24. 14
March 13.	Matthew 24. 15-31.
The Coming to the Earth.
The first definitive sign that the Lord gives is that the abomination of desolation is set up in the holy place. Daniel chapter 11 verse 31 foretells this event. While there have been events in history which foreshadow it, the ultimate fulfilment will be evident in a coming day. It is clear from the details that this cannot be linked to one event from the past. 
When this happens, the people are told to flee for their lives. They must not even take time to collect any belongings from their houses. The description implies an urgency that surpasses anything that has ever been seen to this day. It is a precursor to the greatest time of trouble that the world will ever see. There is no mercy even for the mother with child. The people are told to pray that they will not be forced to flee in winter or on the sabbath day. They will have no choice. The need to leave with haste at the first opportunity is greater than even the demands of their understanding of the law.
If there is any doubt regarding the abomination of desolation, the description of what follows tells of an event that is unrivalled in its intensity. Some might link the call to flee with the destruction of Jerusalem by the Romans. While we cannot belittle the events of AD 70, it would be hard to justify the words of the Lord in this context. The holocaust is the event which stands out historically as a time of great tribulation. These events were nearly nineteen centuries apart. There is no link between them. The suggestion that this has been seen is a deception of the devil so that people are not waiting for the Lord to come. 
The assurance is given that those days will be shortened. There will be men who use the events spoken about here to claim that they are the Christ. They promise to deliver the people from the enemy. It is perhaps most tragic that the events will occur because the people have accepted the claim of someone who brings them into a covenant. He uses this to subdue them but then breaks it as soon as it has served his purpose. There will be those who would still accept the claims of the imposter. They are looking for a political solution so they will not be swayed by the desecration of the temple. It appears that there are some who will try to draw the people out of their hiding place by claiming to be the Christ and will even perform miracles and signs under the control of Satanic power so that many will be deceived into following them to their own destruction. 
The same iniquity is already at work with restraint, 2 Thes. 2. 7,  so we need to be careful to test everything against the word of God or we could find that we are following a lie from the devil rather than the truth of God.. 
In contrast to the signs of the deceivers, when the Lord comes, it will be in a blaze of glory which will be seen across the world. There will be death and destruction with a feast for the fowls of heaven. The sun, moon and stars will be darkened and angels will be sent to gather His people from their hiding places. Whatever man may think today, there will be no place for open movement until the Lord steps in to end the tribulation.
Let us rejoice knowing that He will deliver us from the wrath to come, 1 Thes. 1. 10.

Memory Verse: 'And he shall send his angels with a great sound of a trumpet, and they shall gather together his elect from the four winds, from one end of heaven to the other', Matthew 24. 31

March 18.	Matthew 25. 31-46.
The judgement of the Living Nations.
In this final parable, the Lord gives details of the judgement for all nations. It is important to see that this is an individual judgement. It includes every Gentile who is alive when the Lord returns. There is no suggestion that everybody from any one nation will come under the same judgement. This becomes clear as we read the details that follow.
There are a number of interesting features. The details of the judgement that divides the people into sheep and goats takes very little space. The King will not require a court scene with arguments such as we know today. He knows every person in a moment. He is in the centre. It reminds us that the judgement of God centres on how men responded to the claims of Christ. The fact that their actions are listed is because true faith will always be seen in what we do.
Those on His right hand receive the assurance of the King that they have an entrance into the kingdom that He has prepared for them from the foundation of the world. There is a distinction here with the word used for the present age: we have promises that can be traced back to 'before the world began', 2 Tim. 1. 9. This kingdom was prepared 'from the foundation of the world'. It has in view specifically the purpose of God for this earth rather than the heavenly calling into which we have been brought, Heb. 3. 1.
As the righteous hear their commendation, they ask when they fulfilled this. These are men of faith who obeyed the word of the Lord without question; they did not do what He commends because it was a duty that He demanded. The response that He gives is that every action that they performed for one of His is an action for Him. As they saw the Lord's people in trouble, they came to their aid, not because they had a duty or because they realised it was for Christ, but because their heart was touched with love for those who loved the same Lord. This is important for us to grasp; the reward is not given for performing things that we do out of a sense of duty to our Lord, the reward is given to those who act out of devotion to their Lord because they love and trust Him and therefore they show that to his people without any question or sense of duty. 
Those on the left hear their condemnation. For them, there is only everlasting fire which was prepared for the devil and his angels; God never desires to condemn the sinner but He has no option if they will not repent. They raise the same question. They had never seen Him so how could they be judged for what they did to Him? The response is the same; they had failed to show love for the servants so they are guilty of refusing the Lord. This is a principle that has already been seen in this Gospel, Matt. 10. 40. It is repeated to the disciples in the upper room, John 13. 20. The judgement demonstrates that faith will give rise to works of righteousness. It is not the actions that justify or condemn, they are simply the evidence of the presence of absence of faith in the heart.
Do we treat fellow-believers in the way that we would if it were our Lord?

Memory Verse: 'And these shall go away into everlasting punishment: but the righteous into life eternal', Matthew 25. 46
March 17.	Matthew 25. 14-30.
The Talents.
The Lord now deals with rewards for service. The previous parable is a warn to any who made a profession and then slumber. This parable reminds us that we are saved to serve the Lord. There is a clear application here to the nation of Israel who received the promises of God, Rom. 9. 4. They were responsible to bear witness to Him in the world. This will be true after the church has been taken to be with Christ. Each servants is given a different amount when the man sets out on his journey. This reminds us that He gives different gifts to all. He also gives different levels of responsibility. We cannot question this. God is sovereign and can give as He chooses. 
The first servant trades his five talents and gains another five. The principle here is that he uses what he has received. This is all that the Lord expects from us. He does not ask us to do anything for which He has not equipped us. This is a principle that is seen in many ways throughout the Scripture, particularly in the New Testament. Paul emphasises in respect of the use of material goods in 2 Corinthians chapter 8 verse 12 that it is 'according to that a man hath'; in Romans chapter 12 verse 6 it is 'according to the grace this is given to us'. He does not expect us to fulfil a work that is not within the scope of the ability He has given us. If we are faithful to do what He asks, there will be a reward. The second servant starts with two talents. He gains another two. He has used what the Lord gives to him wisely. He shows no concern that it is less than what another man received. The third servant chooses to hide his gift in the ground until the man returns. While the Lord is sovereign in allocating the gifts, this implies that there is reason for it.
When they are called to account, the first two servants receive the same commendation, 'Well done, good and faithful servant; thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy lord'. No distinction is made at this stage. The reason for this is that the Lord only asks us to use what He gives. He does not give any extra reward for someone who received more initially.
The third servant comes with an explanation of his behaviour. He sees the lord as a hard man who wants to receive more than he gives at the expense of others. He hid the talent for fear of losing what he had. The issues here are that the servant had a wrong appreciation of his lord and he failed to acknowledge the rights of the man. This is readily seen today in the way that men think. They paint a picture of a God Who is distant and claims the right to ask without giving. They deny the fact that He gives 'life, and breath, and all things', Acts 17. 25. Despite his words, the servant shows that he does not accept the claims of God.
The first man receives extra. The last is condemned to everlasting judgement only because he has refused to accept the claim of God upon him. It has nothing to do with the fact that he received less at the first.
Are we faithful in our service for our Lord?

Memory Verse: 'For unto every one that hath shall be given, and he shall have abundance: but from him that hath not shall be taken away even that which he hath', Matthew 25. 29

March 14.	Matthew 24. 32-42.
Parables re: His Coming.
The Lord now tells seven parables which highlight the need for the saints to be ready for His coming. These verses deal with the first two.
The first parable uses the fig tree as an example. The fact that the tree is tender and leaves begin to grow shows that the summer is coming. In the same way, we should be aware of the events that are happening so that we are not taken by surprise in the way that the world may be. The fact that similar events recur throughout history means that we should always be living in expectation of the Lord coming. As the events unfold, those who live in the days will appreciate that they are facing exceptional circumstances. They can be certain that the time is very short. All will be fulfilled within a generation. Without hindsight, it is impossible to tell exactly when the time starts. There may be events before the Church is called to be with Christ which later prove to have laid a foundation for the Scripture to be fulfilled. What is certain is that those who see the days will know that the coming of the Lord is very near. The working of Satan will appears to be so great that he seems to take control of heaven and earth. Even in such times, we can be certain that the word of the Lord will not fail. He will intervene to deliver His people at the right time.
The second parable tells of the days of Noah. This illustrates the character of the world in that day. In Noah's day, they were found eating, drinking, marrying and giving in marriage until the day Noah went into the ark and the same will apply when the Son of Man returns. There is nothing unusual in what was taking place. This is not emphasising the depravity of the days. We know that the New Testament warns of increasing evil, 2 Tim. 3. 13. The emphasis here is that everyone is doing exactly what they would normally do. The abomination of desolation will be set up three or four years before the signs in the heavens. From that time, there may appear to be no intervention from God. There is nothing specific between the two events to give any further indication of what is to follow. No doubt any concerns which may have come as a result of the image will be dispelled by the time that the Lord comes back.
Once He does act, the suddenness of the coming is such that it will be too late to act. Men will be held to the choices that they have made. Two people will be working together and one will disappear. The parable of the tares in Matthew chapter 13 verses 41 and 42 shows that those who are taken are the bad. They will be judged at once. Even if they had been prepared to take notice of the warnings, they will have no opportunity. 
While the specific events described here relate to the return of the Lord as Son of Man to the earth, there is the same suddenness and certainty when the Lord takes His church to be forever with Himself.
Do we live as those who believe in the imminent return of our Lord for us?

Memory Verse: 'Watch therefore: for ye know not what hour your Lord doth come', Matthew 24. 42
March 15.	Matthew 24. 42-51.
Further Parables re: His Coming.
In these verses, the Lord gives two more examples of people who should have watched. The first parable highlights the need for readiness in the face of uncertainty. A house is ransacked by a thief. If the owner could be certain about the time, he would have been ready for the thief, but the thief will always come at a time when he is not expected. This parable is repeated in Luke chapter 12 verses 39 and 40 and a similar illustration is used on four more occasions, twice by the Lord, Rev 3. 3; 16. 15, and once each by Peter, 2 Peter 3. 10, and Paul, 1 Thes. 5. 2, 4. James also carries a similar warning regarding the day of reckoning for those who treat their servants unjustly, James 5. 1-8. The message is one which should be told by the Lord's people and which should affect our lives so that we show that we believe it. The emphasis here is on a loss which occurred because the man made no preparation while he had opportunity.
The second parable tells of a servant who is given responsibility for a house. He is given the job of providing food for the house while the master is away. He knows that the master will return at some time. The Lord highlights two types of servant. The first is the faithful servant who does what his master asks. He has nothing to fear because he knows that the master will be satisfied with his work. For this servant there is a reward for his faithful service. It is the attitude that should characterise every true believer. We claim to believe in Him. We should take His word as it stands and act on the assurance that He will not fail to perform it. Although there are many who may not know the truths of this passage in detail, every true believer will have an anticipation of meeting the Lord and answering to Him. 
The Lord draws a contrast with the servant who decides that he can take advantage of the master's absence for his own benefit. He anticipates that he will have time to put matters right when he hears that the master is on his way. This is the type of person of whom Peter writes in 2 Peter chapter 3 verses 3 to 5. He asks, Where is the promise of His coming? He chooses to ignore the warning of judgement in the same way as the men of Noah's day. The coming of the Lord will take such a person by surprise. The fact that he is a servant in the house suggests that he makes a profession of leading the people of God. The reality of his life is that there is nothing for God to be found. There is no mercy. He will be cut off and consigned to the judgement of the hypocrite. This has a specific type of person in view. It certainly includes those who claimed to be leaders in the Lord's days on earth, but the same character is seen at other times. Any who act in this way will receive the greater condemnation than the common people.
If any profess faith but live as though they are not answerable to Him, we have every right to question their profession. This may be because someone deliberately chooses to profess faith without reality. There is a danger that we can dilute the gospel so that people can make a profession without understanding the full significance. We need care to be faithful in our preaching.
In what condition will our Lord find us when He comes?

Memory Verse: 'Blessed is that servant, whom his lord when he cometh shall find so doing', Matthew 24. 46
March 16.	Matthew 25. 1-13.
The Wise and Foolish Virgins.
The Lord now gives another warning about the need to prepare. This parable includes any who make a profession in any sphere of life or service for the Lord. The first warning was that everyone must be ready unlike the men of Noah's day. The second warned those who profess to lead the people of God to be faithful in their service. Now the Lord challenges everyone to ensure that their profession is true. He uses the illustration of ten virgins waiting for the bridegroom to come. Because it is late, they sleep until the cry goes up to warn that the bridegroom is coming. At this time, they prepare their lamps. Five of them find that they do not have enough oil. They ask the other five, but these dare not give any of their oil in case they run out themselves. The five foolish virgins go for oil and the bridegroom comes while they are away. As a result, they are shut out of the feast.
As the parable starts, all ten virgins appear to be identical. They are all looking for the same bridegroom. They all have their lamps. No one can see what is in the vessel so there is no way to know that only five have oil. When the bridegroom fails to appear at once, they all sleep. This may suggest that they make a profession but do not live in a way which shows that they are genuine. This could be true because of backsliding or because the profession is not genuine. We cannot always tell which is true. In the parable of tares in Matthew chapter 13 verses 24 to 30, the good seed and tares were left to grow together until the harvest. At that time, they could be clearly distinguished.
As the warning cry goes up, the difference is clear for all to see. Oil in the Scriptures is a picture of the Holy Spirit. Here the teaching is that only half of the group are born again by the Spirit of God. The Lord warned Nicodemus that, 'Except a man be born again, he cannot see the kingdom of God', John 3. 3; He explained further that this is a work of the Holy Spirit, not men, John 3. 5, 6; Ezek. 36. 25-27. It may be that they all ran when the abomination of desolation was set up in the temple, ch. 24. 15-18. They all profess to grasp what was happening. They did not all understand the need to be born again. Some might flee simply because they fear the consequences of such an act of desecration. Some might simply be afraid of an enemy who would do such an act. These might join the true believers without ever coming into the good of the truth of God.
There is no opportunity when the cry goes up. They hear the cry, but they are too late to act. The only time to prepare is before the bridegroom comes. The principle is true today. There are many who think that they can put off a decision until they near death. This has two serious issues. Firstly, no one can tell what will happen from one day to the next, Prov. 27. 1; James 4. 14. Secondly, the Lord may come at any time. He will send 'strong delusion' on those who have chosen not to receive 'the love of the truth', 2 Thes. 2. 10,11. This principle is true whether we consider the rapture of the church or the return to earth. The warning is the same, “Watch therefore, for ye know neither the day nor the hour wherein the Son of man cometh”
Are we watching for our Lord to come?

Memory Verse: 'Watch therefore, for ye know neither the day nor the hour wherein the Son of man cometh', Matthew 25. 13