Romans 10:1-3

Brethren, my heart's desire and prayer to God for Israel is that they may be saved.  For I bear them witness that they have a zeal for God, but not according to knowledge.  For they being ignorant of God's righteousness, and seeking to establish their own righteousness, have not submitted to the righteousness of God.  Romans 10:1-3

Recall what Jesus says about the Jews/Pharisees: "All too well you reject the commandments of God, that you might keep your tradition" (Mark 7:9). Paul is saying the same thing, only in more detail and later in time. However, he adds something to it: ". . . they have a zeal for God, but not according to knowledge." This summarizes their zealous attitude and its result. Despite their learning, they were ignorant and established their own righteousness.

With a great deal of zeal, they went about thinking and saying they were serving God, but all they did was produce their own set of standards. Their zeal was probably their greatest barrier to the truth. The apostle Paul is a prime example. Before conversion, he was a zealous Pharisee! He was so zealous that it was notorious to the first-century church; it was afraid of him!

If he is an example of Pharisaism, then we see that his zeal for Judaism drove him to consider Jesus and the church as traitors to his way of life. Simultaneously, it prevented him from objectively examining what was being taught. His mind was blinded by his zeal. It took him getting knocked down on the Damascus Road to convince him otherwise. It is a good example of the miracle that takes place in our minds, though ours is not as dramatic as his. Once converted, Paul could effectively examine the Jews' problem.

Revelation 2:26

"And he who overcomes, and keeps My works until the end, to him I will give power over the nations—"  Revelation 2:26

Consider how much the lust for power is a major motivating force in this world. It can be seen operating in families, in work places, in churches, and in commerce—and possibly, it is most visible in politics. We can see in all of these instances that people are doing what they can to obtain power, often by any means available, fair or foul. They are just following the influence (I John 5:19) of the one who first lusted for power: “I will exalt my throne above the stars of God; I will also sit on the mount of the congregation on the farthest sides of the north; I will ascend above the heights of the clouds, I will be like the Most High'” (Isaiah 14:13-14).

While the world is struggling to get power, God promises to give it to us as a byproduct of enduring to the end. In this life, the only power we have to strive for is power over ourselves. In the next, God will provide the rest.

Those who seek power in this world miss the fact that our life is but for a moment. Even if they do receive the power they seek, it lasts only for an instant in comparison. Consider how long our power will last if we endure to the end: “The LORD knows the days of the upright, and their inheritance shall be forever” (Psalm 37:18).

The vision Scripture provides is so all-encompassing that not one of us can truly comprehend its breadth. After all, this vision is actually God's own vision. Our minds are limited in what we can see, as Paul points out in I Corinthians 2:9: “But as it is written: eye has not seen, nor ear heard, nor have entered into the heart of man the things which God has prepared for those who love Him.”

But with that said, God gives us the means, His Spirit (I Corinthians 2:10), to follow the example of our predecessors so that we, like them, will see a vision that ensures our enduring to the end. Part of that vision involves identifying the things we hate about this evil world around us and then finding the scriptures that illumine the vision of how God will—together with us using the power He will give us—create a new world devoid of these evils.

Each of us is unique, and what part of that vision will motivate us will likewise be unique. So, before our burdens and afflictions begin to weigh us down, we can choose to prepare now (Matthew 25:1-13) and take the time to identify the evils we hate. With that, we can begin building a vision from Scripture that, through meditation and prayer, allows God to use His Spirit to make that vision as real as the present to the effect that,in comparison, we will be able to say along with Christ and Paul, “My burden is light” and my “light affliction . . . is but for a moment.”

Matthew 5:3

Blessed are the poor in spirit, For theirs is the kingdom of heaven.  Matthew 5:3

The word "poor" has a wide variety of meanings and applications in both testaments. The Old Testament uses five different words from the Hebrew language, while the New Testament uses two from Greek. However, these seven are translated into a large number of English words. Besides describing destitution, they appear in contexts indicating oppression, humility, being defenseless, afflicted, in want, needy, weak, thin, low, dependent, and socially inferior.

Of the two Greek words translated "poor" in the New Testament, penes designates the working poor who own little or no property. People in this state possess little in the way of material goods, but they earn what they have through their daily labor. A form of this word, penechros, describes a poor widow who may be receiving a small subsistence from a relative or social agency. Penes is used only once in the entire New Testament (II Corinthians 9:9), and its cognate, penechros, is used only to indicate the poor widow of Luke 21:2.

This, therefore, is not the word used in the beatitude in Matthew 5:3, "Blessed are the poor in spirit, for theirs is the kingdom of heaven." Here, "poor" is translated from ptochos, which literally means "to crouch or cower as one helpless." It signifies the beggar, the pauper, one in abject poverty, totally dependent on others for help and destitute of even the necessities of life. In Galatians 4:9, it is translated "beggarly."

At first "poor" simply indicated to be in material need, to be in poverty. Gradually, its usage spread to other areas besides economics to indicate people in weakness, frailty, feebleness, fragility, dependence, subservience, defenselessness, affliction, and distress. The poor were people who recognized their utter helplessness before what life had dealt them. They recognized that nothing within their power solved their weak state, thus they would eagerly reach out to others for assistance in rising out of their situation, as a beggar would.

Eventually, the word took on spiritual overtones because some began to perceive that these afflicted people often had no refuge but God. Thus David, a person we would not consider as defenseless, nonetheless says of himself in a situation where he felt only God could deliver him, "This poor man cried out, and the Lord heard him, and saved him out of all his troubles" (Psalm 34:6).

To grasp how Jesus uses "poor" in this beatitude, we must contemplate the mind of a person who finds himself in poverty. One who recognizes his poverty takes the necessary steps to be poor no longer. He may seek advice on how to resolve his dilemma, get or change jobs, curtail spending to only necessary items, pay off his debts, and/or get rid of financially draining liabilities. In other words, he tries to change his circumstances. God wants His children to have this recognition of poverty regarding true spiritual things, and possess the drive to seek their enrichment from Him.

Matthew 25:10-12

And while they went to buy, the bridegroom came, and those who were ready went in with him to the wedding; and the door was shut.  "Afterward the other virgins came also, saying, "Lord, Lord, open to us!"  But he answered and said, "Assuredly, I say to you, I do not know you."  Matthew 25:10-12

The door is shut with finality. The verb tense says the door is shut to stay shut. Therefore, at that point, no one's repentance, prayer, or pleading can change that fact. Noah's ark having its door sealed shut is a similar vivid illustration of its finality (Genesis 7:16) - it was shut to stay shut throughout the Flood. All the pleading in the world would not open the ark's door to others after it was shut. Once Christ has come or we have died, our opportunity to be among the first fruits of the Kingdom will have been decided. The door's closing is fair because everyone had ample time to prepare for the bridegroom's coming. He does not come early in the evening but late. He is even delayed (verse 5), giving extra time to be ready. We have our whole lives - all the years of Christ's long suffering and patience with us - to prepare. Therefore, it is just and fair that the door is shut when our last hour comes. Isaiah recognizes man's tendency to procrastinate in his warning, "Seek the Lord while He may be found, call upon Him while He is near" (Isaiah 55:6).

The foolish Laodicean attitude dictates that one needs nothing else spiritually, but such a one will be rudely awakened to realize his terrible unpreparedness. This attitude is bankrupt of vision and foresight. It sees no need to prepare for the eventualities of life either physically or, more importantly, spiritually. Opportunities come and go through life, and no opportunity is so greatly lost than that of the foolish virgins. They fail to realize that the bridegroom would probably come later than expected. They lack faithful perseverance in thought and action.

The lesson Christ emphasizes in this parable is to be prepared for the future, namely, the coming of Christ. The prophet Amos expresses this powerfully: "Prepare to meet your God, O Israel!" (Amos 4:12). Human beings have little trouble preparing for everything, except meeting God. The last verse of the parable (verse 13) makes its purpose ring in our ears: "Watch therefore, for you know neither the day nor the hour in which the Son of Man is coming."

Daniel 10:8-13

Therefore I was left alone when I saw this great vision, and no strength remained in me; for my vigor was turned to frailty in me, and I retained no strength.  Yet I heard the sound of his words; and while I heard the sound of his words I was in a deep sleep on my face, with my face to the ground.  Suddenly, a hand touched me, which made me tremble on my knees and on the palms of my hands.  And he said to me, "O Daniel, man greatly beloved, understand the words that I speak to you, and stand upright, for I have now been sent to you." While he was speaking this word to me, I stood trembling.  Then he said to me, "Do not fear, Daniel, for from the first day that you set your heart to understand, and to humble yourself before your God, your words were heard; and I have come because of your words.  But the prince of the kingdom of Persia withstood me twenty-one days; and behold, Michael, one of the chief princes, came to help me, for I had been left alone there with the kings of Persia.  Daniel 10:8-13

This was an awesome being of power, so great that ordinarily strong, valiant men were so frightened that they ran. Yet something withstood this great being to his face and kept him from getting to Daniel for three full weeks. We cannot even begin to imagine the titanic struggle that went on between, say, Gabriel and this other being. There must have been such an awesome wrestling match as men have never been witness to.

Whatever it was that withheld Gabriel from getting to Daniel must have been awfully powerful. Notice too that this great struggle was going on without Daniel even being aware of it. Somehow a malignant demon tried to thwart Daniel's prayer from being answered.

But it was answered because, in verse 13, "Michael, one of the chief princes, came to help me, for I had been left alone there with the kings of Persia." It was not until two of them ganged up on this other being—two great, mighty archangels to subdue the other. The logical conclusion would almost have to be that the king of Persia mentioned here was none other than Satan.

This section in Daniel 10 really contains a great deal of encouragement. We can understand why the apostle Paul and the psalmist wrote that the angels are ministering spirits. They are ministering to the heirs of salvation. They are protecting us! They are standing between us and possible annihilation! We do not know how many times an angel has intervened to save our lives, to deflect the power of these malignant beings from us. It has happened repeatedly in some cases, not just in dramatic interventions, but where an intervention took place of which we were not even aware.

Amos 5:14-15

Seek good and not evil,
That you may live;
So the LORD God of hosts will be with you,
As you have spoken.
Hate evil, love good;
Establish justice in the gate.
It may be that the LORD God of hosts
Will be gracious to the remnant of Joseph.  Amos 5:14-15

How can this calamity be averted? The solution is so simple and obvious that God seems to spend very little time on it within the book of Amos. In reality, every word of the book screams what Israel needed to do then - and needs to do today.

"Seek good and not evil, that you may live; so the LORD God of hosts will be with you, as you have spoken. Hate evil, love good; establish justice in the gate." A person does not need to seek God if He has already revealed Himself to him. Thus, seek means "to turn" to Him in repentance, not necessarily "to look for." This is a way of saying, "Set aside your time and life for God."

Seek in the Hebrew is imperative and has the force of a command. Seeking good, or seeking God (verse 4), is an act that we have to set ourselves to do; it is not a natural inclination (Romans 8:7). But it is worth the effort, for its product is life - not just physical existence, but life as God lives it (John 17:3). If we determine to seek good, and continue in it, the result - truly living! - will follow. Seeking the Lord produces godly life.

In living by every word of God, we should notice the order in which He lists these commands: "Seek good and not evil. . . . Hate evil, love good." The action of turning to good precedes the emotions of hating evil and loving good. Holiness involves action and emotion: seeking and shunning, loving good and hating evil. He wants us to turn to the good and make it a target in our daily life. If we wait for God to infuse us with the right kind of feeling before we try to do good, then we will wait a long time because it will never come. We have to take action first by faith and the corresponding right feeling will follow.

If holiness does not involve both action and emotion, it becomes something that we can put on and take off. We could hypocritically live one kind of life during the week, and on the Sabbath put on our holy look and go to services. Action and emotion combine to make a whole way of life.

Holiness is not just a way of life or a rule to live by. It also produces the very best quality of life - the way God lives eternally. God's people have to think constantly of holiness, appreciating that He has chosen us out of this world and given us grace to be holy.

Psalm 78:17-22

But they sinned even more against Him
By rebelling against the Most High in the wilderness.
And they tested God in their heart
By asking for the food of their fancy.
Yes, they spoke against God:
They said, 'Can God prepare a table in the wilderness?
Behold, He struck the rock,
So that the waters gushed out,
And the streams overflowed.
Can He give bread also?
Can He provide meat for His people?'  Therefore the LORD heard this and was furious;
So a fire was kindled against Jacob,
And anger also came up against Israel,
Because they did not believe in God,
And did not trust in His salvation.  Psalm 78:17-22

This passage relates various works of the Most High's providence, but it carries a negative tone because of the people's unbelief and distrust. God blessed Israel with water in the desert, manna every day for forty years, and everything else that they needed. This was after He had delivered them from Egypt, led them between walls of water, and destroyed the might of the world's greatest empire. The people, though, would not believe that the Possessor of heaven and earth would govern His creation favorably for them! They would not believe because He was not real enough to them.

Do we believe? Do we trust in the salvation process that the Most High is leading us through? Do we believe in His deliverance? Do we believe in His ability and willingness to bless us with whatever we need to be a part of His Family—even to the point of providing a Lamb without blemish to take away our sins? Is there any righteous work that He will not perform or any good thing He will not provide for His people?

Do we trust in His nature and His unassailable character? Israel did not, and as a result, provoked the Most High to wrath. They created their own self-fulfilling prophecy. Because they did not believe God, they believed that things would turn out badly, and in not believing Him, things turned out badly!

In the same way, those who tend toward pessimism usually prove themselves right because the pessimism clouds their view of God and thus their belief of and trust in Him. When that happens, as with Israel, they run the great risk of provoking Him to wrath. People see either God or the negatives, and whichever one they see determines their trajectory.