BIBLE STUDY on VERSE

Numbers 15:31
(31) Because he has despised the word of the LORD, and has broken His commandment, that person shall be completely cut off; his guilt shall be upon him.’”
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This verse defines guilt as breaking God's commandments. Guilt is a condition, a state, or a relationship. It is the result of two forces drawing different ways. At one point stands righteousness, and at the other, sin. In the Old Testament, the ideas of sin, guilt, and punishment are so interwoven that it is impossible to describe one without mentioning the other two. Sometimes one word is used interchangeably for the others.

The apostle John writes, “Whoever commits sin also commits lawlessness, and sin is lawlessness” (I John 3:4). The Greek word for “sin” is hamartia, an archery term for “missing the mark.” We could say that sin is not just making an error in judgment in a particular case, but missing the whole point of human life; not just the violation of a law, but an insult to a relationship with the One to whom we owe everything; not just a servant's failure to carry out a master's orders, but the ingratitude of a child to its parent.

The state of sin is a surrender of freedom; it is like being enslaved to a drug. Like a chemical addiction, sin can become an unshakable habit, so that every next time makes it easier to absolve ourselves of guilt. Even petty sins, if numerous enough, can immobilize us until they completely harden our hearts.

A couple of examples of guilt will help clarify its effects. One is Cain's despondent complaint to God after he had slain Abel. “Cain said to the LORD, 'My punishment is greater than I can bear!'” (Genesis 4:13). The word “punishment” includes both the sin committed and the guilt attached to it. Guilt assures us of eventual misery.

Another example is that of Joseph's brothers, who were late to recognize their guilt in selling Joseph into slavery. They probably felt their guilt in varying degrees all along, but it was not until they felt threatened by receiving the consequences that they admitted it. “Then they said to one another, 'We are truly guilty concerning our brother, for we saw the anguish of his soul when he pleaded with us, and we would not hear; therefore this distress has come upon us'” (Genesis 42:21). Their guilt had separated them from God, their brother Joseph, and even from their father, Jacob.

In the Psalms, it is apparent that willful and persistent sin can never be separated from guilt or from consequent punishment. Notice Psalm 69:27-28: “Add iniquity to their iniquity, and let them not come into Your righteousness. Let them be blotted out of the book of the living, and not be written with the righteous.” David writes of the wicked in Psalm 109:7, “When he is judged, let him be found guilty.”

Ignoring guilt does not make it go away. A penalty of sin must be paid. Unless we submit to God and accept Christ's sacrifice for our sins, we will pay the ultimate price—our lives!

— Martin G. Collins

Colossians 3:22
(22) Bondservants, obey in all things your masters according to the flesh, not with eyeservice, as men-pleasers, but in sincerity of heart, fearing God.
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We need to understand that what Paul is writing - "servants obey in all things" - excludes breaking the commands of God. He means obey all things pertaining to one's occupation.

Slavery was an accepted practice in Roman culture. Everybody who was anybody had slaves. Rome's population (just the city of Rome) has been estimated at well over one million people during the time that this book was written. One-half of the people in the city were slaves! And they were not, in most cases, just menial workers; slavery extended into the professions. In those days, doctors were often slaves, as were schoolteachers. Slavery extended into every area of society.

Were the apostles social crusaders? No, they were not. They did not try to change society. Their job was to work on changing individuals, especially those within the church. God permitted slavery to exist, and through Paul, He told Christians to operate within it. Not to overthrow it, but to work within it. Nobody is saying that the Bible says slavery is good. The Bible does not say such a thing. God wants everyone to be free. In this case, though, slavery was a part of the culture, and God nowhere instructs His people to overthrow it.

Today, very few people have ever been a slave like those whom Paul was addressing here. However, most of us work for a living, and the principle holds true for that area.

— John W. Ritenbaugh

Psalm 119:165
(165) Great peace have those who love Your law,
And nothing causes them to stumble.

New King James Version   

Human nature is enmity against God, and it rejects God's law (Romans 8:7). The result is continual warfare with God and between men. No one who breaks God's law as a way of life can have peace, at least not the kind of peace God gives. Jesus says in John 14:27, "Peace I leave with you, My peace I give to you; not as the world gives do I give to you."

The world can produce a level of tranquility from time to time, but it is not the peace of God. When a person sins, it seems as though there is a feeling, a natural fear, that wells up. Even before the sin occurs, one invariably seeks to make sure no one else sees it happen. This does not display a mind at peace. Immediately following a sin, the fear of exposure arises, and the sinner begins justifying, at least to himself, why he has done such a thing. If caught, he justifies himself as Adam and Eve did before God.

In simple terms, God is showing us the consequences of breaking His laws. If one were at peace with God, he would have no need to hide himself. With a clear conscience, he need not lie, justifying and shifting the blame on to others. No one who breaks God's laws can have peace. However, one who loves God's law will not only keep the peace he already has but will add to it as its fruit and reward.

Psalm 119:165 promises another wonderful benefit: Nothing causes those who love God's law to stumble. "To stumble" indicates faltering along the path to the Kingdom of God or even to fall completely away from God. This provides great encouragement and assurance regarding security with God, meaning that we will not be turned aside by the difficulties along the way.

Instead of fear of exposure and a guilty conscience, we will be assured because God's Word says so, as I John 3:18-19 confirms: "My little children, let us not love in word or in tongue, but in deed and in truth. And by this we know that we are of the truth, and shall assure our hearts before Him." What a confident life we can live by following God's way!

Another New Testament passage, I John 2:8-11, parallels the psalmist's thought:

Again, a new commandment I write to you, which thing is true in Him and in you, because the darkness is passing away, and the true light is already shining. He who says he is in the light, and hates his brother, is in darkness until now. He who loves his brother abides in the light, and there is no cause for stumbling in him. But he who hates his brother is in darkness and walks in darkness, and does not know where he is going, because the darkness has blinded his eyes.

Consider these verses in relation to the meal offering, representing the devoted keeping of the last six commandments. Hating a brother would be breaking those commandments in relation to him. It might involve murdering him, breaking the marriage bond through adultery, stealing from him, lying to or about him, or lusting after him or his possessions.

Verse 10 parallels Psalm 119:165 exactly when it says, "But he who loves his brother abides in the light, and there is no cause for stumbling in him." I John 5:3 defines love: "For this is the love of God, that we keep His commandments. And His commandments are not burdensome." The New Testament strongly affirms that loving one's brother is keeping God's commandments in relation to him, and this provides us strong assurance and stability along the way.

I John 2:11 then shows that the blindness of darkness envelops the eyes of one who hates his brother, that is, breaks God's commandments in relation to him. This blindness produces stumbling and fighting, and thus he has no peace.

It is particularly disturbing if the brother spoken of in these verses also happens to be one's spouse, father, or mother. Old people today stand a high chance of being shunted off into a convalescent or old-age home, if only for the convenience of the adult children. Is that honoring a parent, or is it in some way contemptuous? Are the children unwilling to make sacrifices even for those who brought them into the world? Will this course of action produce peace? Will it produce a sense of well-being in either party?

John says, "He who loves his brother abides in the light" (verse 10), implying that love produces its own illumination. Illumination is what enables a person to see in the dark. Light contrasts to the darkness, blindness, and ignorance of verse 11, which result in stumbling. Illumination indicates understanding and the ability to produce solutions to relationship problems. The difficult part is laying ourselves out in sacrifice to express love. If we fail to do this, we may never see solutions to our relationship problems.

— John W. Ritenbaugh

Matthew 27:22-25
(22) Pilate said to them, "What then shall I do with Jesus who is called Christ?" They all said to him, "Let Him be crucified!" (23) Then the governor said, "Why, what evil has He done?" But they cried out all the more, saying, "Let Him be crucified!" (24) When Pilate saw that he could not prevail at all, but rather that a tumult was rising, he took water and washed his hands before the multitude, saying, "I am innocent of the blood of this just Person. You see to it." (25) And all the people answered and said, "His blood be on us and on our children."
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Nowhere does Matthew—or anyone else—ever tell us that God acquiesced to carry out vengeance on those who cried, "Crucify Him!" before Pilate's judgment hall. Nowhere does Matthew intimate that God consented to punish their children over the centuries. If He had committed Himself to carry out these peoples' so-called "curse," He would have knowingly bound Himself to violate His own law for centuries.

Why, then, have the Jews found themselves so often in such dire straits over the years, not only after the crucifixion of Christ, but for centuries before? They have been persecuted by the Egyptians, the Philistines, the Edomites, the Canaanites, the Sidonians, the Hivites, the Moabites (see Judges 3:3-12), and the Midianites (see Judges 8:1). The catalog of their tormentors includes the Persians of Haman's time, the Greeks of Antiochus' time, the Romans of Imperial times, and afterwards various European and Muslim peoples to the present. Their history of persecution would fill volumes.

Why?

Anciently, only the Jews, along with their Israelite brethren, were the recipients of God's revelation: "You only have I known of all the families of the earth" (Amos 3:2). God counts that revelation as a precious blessing to the family of Abraham, as Paul writes in Romans 3:1-2: "What advantage then has the Jew, or what is the profit of circumcision? Much in every way! Chiefly because to them were committed the oracles of God."

To Paul, the Jews were not cursed, but were first, the Greeks second (Romans 2:9-10). He took seriously his commission to carry God's name "before . . . the children of Israel" (Acts 9:15). The book of Acts records that in every town and city he visited, he went first to the local Jewish synagogue; after that, he preached the gospel to the Gentiles. Indeed, he admonished the church at Thessalonica to "become imitators of the churches of God which are in Judea . . . " (I Thessalonians 2:14).

God gave the Jews a lot. Here, the principle of Luke 12:48 enters the picture: "For everyone to whom much is given, from him much will be required; and to whom much has been committed, of him they will ask the more."

As we know from the Old Testament and as history since has demonstrated, the Jews have repeatedly rejected God, treading His oracles underfoot. Today, many are the Jews who have forsaken God and joined the vanguard of liberal secularism (read, atheism) in the arts, law, politics, science, education—in virtually every field of human endeavor. Throughout their history, many Jews have scorned God's revelation, purposefully making themselves a profane people. So, the corollary of Christ's principle applies, as stated in Luke 12:47: "And that servant who knew his master's will, and did not prepare himself or do according to his will, shall be beaten with many stripes."

The Jews, more than any single people in history, knew God's will, as it is expressed in the "oracles"—His revelation to them. They often have rejected it. As often as they do, their apostasy has carried with it the penalty of "many stripes."

— Charles Whitaker

Genesis 6:5-8
(5) Then the LORD saw that the wickedness of man was great in the earth, and that every intent of the thoughts of his heart was only evil continually. (6) And the LORD was sorry that He had made man on the earth, and He was grieved in His heart. (7) So the LORD said, 'I will destroy man whom I have created from the face of the earth, both man and beast, creeping thing and birds of the air, for I am sorry that I have made them.' (8) But Noah found grace in the eyes of the LORD.
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It was the Creator God who initiated a work through Noah. He and his family did not volunteer. Within this is an awesome truth: Those who received grace in this context were also the only ones who were set apart from the violent, churning mass of humanity on earth, becoming the only ones to survive the Flood. Take note of when they received this grace.

Did the grace they received place them in a favorable, in fact, an enviable position? Absolutely! Grace, then, including its direct connection to God's gift of sanctification, becomes the starting point for encouraging, stimulating thoughts since this particular grace appeared in the midst of a life-threatening situation.

As the Flood story unfolds and the devastating Flood actually comes as God said it would, it becomes clear that our Creator specifically sanctified Noah and his family for deliverance before the Flood occurred. They were specially set apart to be saved from certain death in the Flood.

Do not misunderstand, though. The apostle Paul admonishes in Philippians 2:12-13:

Therefore, my beloved, as you have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling; for it is God who works in you both to will and to do for His good pleasure.

The grace God gave them was not a get-out-of-jail-free, do-nothing ticket to life. Paul's warning is not presented in the sense that we must work for salvation but that we must continue what we have begun as a result of God's calling. We must be witnesses before others of what we have received (verses 14-16). Noah and his family had to faithfully carry out responsibilities that God's grace enabled them to accomplish. They built the ark, testifying by it to those around them. They carried out their responsibilities because they lived by faith.

In like manner, we, too, have received grace and are, like Noah and his family, specifically sanctified by God for our calling into the church and for deliverance from what lies ahead. We, too, have not received a free ticket to everlasting life but bear responsibilities within our calling. We, too, must faithfully live God's way of life, glorifying Him by our conduct. God knows how to deliver us out of temptations (II Peter 2:9), but He will not necessarily draw us away from them. We are already facing such temptations, which are gradually intensifying in the pressures they apply as time moves toward Christ's return.

What does this mean to us practically? Recall the reassuring encouragement of Genesis 8:1, when God remembered Noah in the midst of the devastating Flood, even as it was killing everybody not in the ark. This is written to reassure us, not Noah, as his trial was over when this was written.

The marvel in this is not that God remembered but that Noah remembered. Through the 120 years of building the ark, then after entering the ark when the rains came, and the fountains of the great deep erupted with gigantic earthquakes, spouting huge and powerful gushes of water, still Noah did not forget God. A boiling sea pitched him and his family about like a cork. For a year and ten days, their every view was only of incessantly lurching water. How quickly would that get old?

It is truly one of the amazing realities that, in the midst of this churning maelstrom of wind and water, Noah remembered. How easy it would have been for him to be focused entirely on his own safety! In addition, the first thing he did upon leaving the ark was to sacrifice in thanks to God (Genesis 8:20). Like God, he had not forgotten.

The lesson for us is that God was right there with them as they bore the events He was accomplishing through them. Because of His presence, they were saved. It thus becomes clear that grace given in the process of sanctification is the first step toward salvation because God is with us the entire way.

— John W. Ritenbaugh

John 15:4-5
(4) Abide in Me, and I in you. As the branch cannot bear fruit of itself, unless it abides in the vine, neither can you, unless you abide in Me. (5) "I am the vine, you are the branches. He who abides in Me, and I in him, bears much fruit; for without Me you can do nothing.

  Psalm 59:9-10
(9) I will wait for You, O You his Strength;
For God is my defense.
(10) My God of mercy shall come to meet me;
God shall let me see my desire on my enemies.

  Psalm 59:16-17
(16) But I will sing of Your power;
Yes, I will sing aloud of Your mercy in the morning;
For You have been my defense
And refuge in the day of my trouble.
(17) To You, O my Strength, I will sing praises;
For God is my defense,
My God of mercy.
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Jesus Christ is our Mediator (I Timothy 2:5), the connection, the bridge, between God and us. Spiritual enablement flows from God through Him to us. God's power and God's faithfulness are the issues that are of supreme importance to us in these critical times. Are we constantly cognizant of the fact that our salvation lies in His hands? He has the power to save.

Notice how David expressed this in a psalm written during a time of serious trouble for him: "For look, they lie in wait for my life; the mighty gather against me, not for my transgression nor for my sin, O LORD" (Psalm 59:3). David feared the threat of murder in a situation in which he was innocent. Verses 9-10 carry his thoughts further: "I will wait for You, O You his Strength; for God is my defense. My God of mercy shall come to meet me; God shall let me see my desire on my enemies." Here, David's confidence rises because he believes in God's awareness and strength - which is strong enough to put down nations, let alone a small band of enemies. He also recalls God's mercy toward those who serve Him.

Verses 16-17 show that his thoughts extend one step further: "But I will sing of Your power; yes, I will sing aloud of Your mercy in the morning; for You have been my defense and refuge in the day of my trouble. To You, O my Strength, I will sing praises; for God is my defense, the God of my mercy." These final two verses summarize why he trusts God, and conclude in a strong affirmation of David's faith. He trusts God because of the combination of God's strengths, His power, combined with His mercy and His will to use them in behalf of those who trust Him.

— John W. Ritenbaugh

John 5:8
(8) Jesus said to him, "Rise, take up your bed and walk."
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The healing occurs by the Word of God; Christ speaks, and it is done by the power of the Holy Spirit. Although the pool is known for its therapeutic qualities, Jesus does not use it in the healing so there would be no doubt that the power to heal had come through Him. He does, however, require that the man perform a work to accompany his faith: "Rise, take up your bed, and walk."

Jesus actually gives three commands here: rise, take, and walk. He demands that people take action and responsibility—to take a stand with Him. The more we follow Christ, the more we rise in spiritual character. Sin, on the other hand, causes people to decline, degenerate, and descend to the depths of despair and spiritual weakness.

His second command is that the man "take up" his bed. Since the healed man no longer has need of his bedroll, he needed to clear it from the pool area. Taking up the bed illustrates the principle that we should not maintain remnants of our former ways of life. The new man is to clear away the old man's baggage to avoid returning to his past ways. Now that he is healed, he is to live differently. Spiritually, we leave our old man in the watery grave of baptism, putting on the new man and living a changed way of life (Ephesians 4:22-24; Colossians 3:10-14).

Jesus also requires that the man "walk," a testimony of the fullness of His healing power. The man is able to rise up, providing the first visible testimony of his healing to those around the pool. However, he does not just hobble away—he has strength to carry his bed and walk. Being able to walk gives the man opportunity both to show and tell many others of Christ's miracle.

The excellence of His work is seen in all these commands. If a person reacts positively to his contact with Christ, it will manifest itself in his conduct. The most effective witnesses are from those who walk as Christ commands!

— Martin G. Collins

Amos 8:11-12
(11) "Behold, the days are coming," says the Lord GOD,
"That I will send a famine on the land,
Not a famine of bread,
Nor a thirst for water,
But of hearing the words of the LORD.
(12) They shall wander from sea to sea,
And from north to east;
They shall run to and fro, seeking the word of the LORD,
But shall not find it.

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God says that He will soon send a peculiar famine—not a typical famine of food or water, but a far more destructive one. It strikes at the heart of His people, causing the very fabric of society to unravel.

Notice first that it does not say that it will be a famine of the word of the Lord, but a famine of hearing. God's words will still be available, but it will be rare that those words will be heard. The truth will still be obtainable; His inspired messages will still be accessible. However, as a curse on the land, God will cause truth not to be heard.

This "hearing" is far more than just being aware of words or concepts. It is a hearing that includes focused, careful attention that, taken to its logical conclusion, ends in obedience. The kind of hearing that will be in such short supply is one that causes right action—in fact, the Hebrew word is often translated as "obey." This famine causes God's words not to be heard, and the result is that sin and disobedience flourish—which are a reproach to any nation (Proverbs 14:34). It is a tremendous curse, because without having God's words as guidance—without the light of truth—the nation will be like a blind man, stumbling around and not comprehending why he keeps falling (cf. Deuteronomy 28:29; Isaiah 29:9-10).

This is an unusual curse. It is not like a physical famine, which everyone recognizes as a tragedy. Most of those who are struck by this famine will probably not recognize that it is a true calamity. A famine of hearing the truth will seem like a relief to many, because no voice is calling them into account or prompting them to think about eternity.

However, even though this famine may give the impression that a burden has been lifted, the reality is that without divine instruction, the nation can only stagger toward eventual destruction. Truth is a blessing, but God has every right to withhold it, just as He withholds rain when His people turn from Him. People may be vaguely aware that things are breaking down, that life seems to have a lot more tragedies, and that nothing seems to work as it once did, but they will not make the connection between their hardships and their spiritual deafness.

— David C. Grabbe

Matthew 20:24
(24) And when the ten heard it, they were greatly displeased with the two brothers.
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Matthew 20:20-26 records the occasion when the mother of James and John asked Jesus for special consideration for her sons. When the other disciples heard of the mother of James and John asking Jesus for special consideration for her sons, they were indignant, angry. Why? From Jesus' reply we can infer that their vanity was pricked—they had been "beaten to the punch"! They had been thinking of the same request because in their vanity they thought they deserved special consideration too.

Their proud minds had pictured themselves as worthy of being served, and they were offended because they thought that chance might be slipping away. Jesus reminded them that, even to be in the Kingdom, one has to have a humble attitude of a servant.

Unlike love, pride is "touchy and fretful." When pride feels threatened, it broods against what it perceives to be hurting it or lessening its chances of "being on top," "coming out ahead" of another, "looking good," or "getting even." And so it competes against others. It looks for ways to elevate itself or put another down. It counts all the offenses, real or imagined, and puts them into a mental account book to justify its position until it finds an opportune moment to break out in "vindication" of itself.

Love does not do any of those things. I Corinthians 13:5 says it as simply as it can possibly be put. Love does not insist on its own way—it will not even become provoked in the first place. And it makes no accounting of the evil done against it! We all have a long way to go in this regard!

When love dominates a person's life, becoming offended either through hurt feelings or a strong temptation to sin is remote. When pride dominates, hurt feelings or strong temptations to sin seem to lie behind every bush.

— John W. Ritenbaugh

Isaiah 65:1-5
(1) "I was sought by those who did not ask for Me;
I was found by those who did not seek Me.
I said, "Here I am, here I am,"
To a nation that was not called by My name.
(2) I have stretched out My hands all day long to a rebellious people,
Who walk in a way that is not good,
According to their own thoughts;
(3) A people who provoke Me to anger continually to My face;
Who sacrifice in gardens,
And burn incense on altars of brick;
(4) Who sit among the graves,
And spend the night in the tombs;
Who eat swine"s flesh,
And the broth of abominable things is in their vessels;
(5) Who say, "Keep to yourself,
Do not come near me,
For I am holier than you!"
These are smoke in My nostrils,
A fire that burns all the day.

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Our concern is His holier-than-you accusation. In this case, God is saying that Israel was rejecting Him, as if they were somehow better than He was and did not need the correction He had for them. Within a Christian assembly, a negative exclusivity can form in an individual and create hazards in our attitudes about ourselves and others, laying a spiritual minefield.

This attitude requires understanding. We must be careful. It causes some among us to be aloof within the group to their own hurt or to withdraw themselves and become independent. It infected the Jews of Jesus' day—in fact, the origin of the word "Pharisee" is vague, but most commentators believe it means "separatists." It affected the church, too, in the days of the apostles.

Matthew 9:10-11 records an incident in which a form of it confronted Jesus:

And so it was, as Jesus sat at the table in the house, that behold, many tax collectors and sinners came and sat down with Him and His disciples. And when the Pharisees saw it, they said to His disciples, "Why does your Teacher eat with tax collectors and sinners?"

Jesus' response pointedly reveals the error in their thinking and conduct.

Galatians 2:11-13 exposes its existence in the early church:

But when Peter had come to Antioch, I withstood him to his face, because he was to be blamed; for before certain men came from James, he would eat with the Gentiles; but when they came, he withdrew and separated himself, fearing those who were of the circumcision. And the rest of the Jews also played the hypocrite with him, so that even Barnabas was carried away with their hypocrisy.

This is a possible downside of the true church's exclusivity. It can produce a self-righteous, I'm-better-than-you hypocrisy if we forget or overlook the fact that it was God's work and not ours that provides our calling and spirituality. Even today, there are groups claiming to be the exclusive true church.

— John W. Ritenbaugh

2 Corinthians 5:9-10
(9) Therefore we make it our aim, whether present or absent, to be well pleasing to Him. (10) For we must all appear before the judgment seat of Christ, that each one may receive the things done in the body, according to what he has done, whether good or bad.
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These verses state a reality we all face: We are accountable to the Creator for our conduct. We know that standing between us and God is an internally generated pride that, if allowed, will greatly hinder our desire to please Him by submitting.

We must understand that God's calling of us, His granting of repentance to us, and His providing us with His Spirit have given us a valuable power, an "edge." He has not given us an impossible challenge. Receiving the Holy Spirit has given us the wherewithal, the powers, to meet our responsibility to submit voluntarily to Him. What is the solution? In short, it is to exercise humility before the Holy One of Israel. Humility can defuse pride's power.

There is a major difference between pride and humility. Because of exposure to Satan and the world, pride is within us almost from birth. Humility, though, is not part of us from birth. Spiritual humility is most definitely a developed characteristic, derived because of contact with God and our choosing to be humble before Him.

— John W. Ritenbaugh

Jeremiah 31:31-34
(31) "Behold, the days are coming, says the LORD, when I will make a new covenant with the house of Israel and with the house of Judah— (32) not according to the covenant that I made with their fathers in the day that I took them by the hand to lead them out of the land of Egypt, My covenant which they broke, though I was a husband to them, says the LORD. (33) But this is the covenant that I will make with the house of Israel after those days, says the LORD: I will put My law in their minds, and write it on their hearts; and I will be their God, and they shall be My people. (34) No more shall every man teach his neighbor, and every man his brother, saying, "Know the LORD," for they all shall know Me, from the least of them to the greatest of them, says the LORD. For I will forgive their iniquity, and their sin I will remember no more."

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This passage is repeated almost verbatim in Hebrews 8:8-12. Jeremiah lived in the sixth and seventh centuries before Christ, some six hundred years before the New Covenant became a reality. The covenant that God commands forever in Psalm 111:9 is the covenant prophesied here in Jeremiah 31:31. It will endure forever, and it is the one associated with the law (the commandments of God).

In this prophecy, God shows that the New Covenant will be made with political entities—nations (Israel and Judah). In addition, it is obviously different from the one that Jeremiah's contemporaries were living under, otherwise there would be no need for a New Covenant. Hebrews 8 informs us that the reason for the New Covenant is to address the fault in it.

Please understand the major differences in the New Covenant that Jeremiah 31 brings out. God's laws will be written in the hearts of those who make the New Covenant. It is clear that the law was not written in the hearts of the ancient Israelites. Second, under it, there will be access to God and a personal relationship with Him.

Further, it strongly implies that there will be no privileged class who alone are set apart to teach. There will be no class distinction due to age or rank in the community. This is all encompassed within "every man shall know Me," meaning that everybody will have access to Him.It does not mean that there will be no ministry, as it is obvious from the New Testament that God gave—as a gift to the church—the ministry as a teaching vehicle. And finally, He mentions right at the end that sins will be forgiven.

Each of these elements is a promise of something not included in the Old Covenant. The average Israelite did not have access to God. They could not go into the place where God symbolically lived. They could not approach any closer than the court of the priests, who were intermediaries, a "privileged" class of men who went into God's presence for them. Nor could the blood of bulls and goats forgive sin (Hebrews 10:4). However, the New Covenant addresses these matters.

— John W. Ritenbaugh

Amos 7:7-9
(7) Thus He showed me: Behold, the Lord stood on a wall made with a plumb line, with a plumb line in His hand. (8) And the LORD said to me, "Amos, what do you see?" And I said, "A plumb line." Then the Lord said:
"Behold, I am setting a plumb line
In the midst of My people Israel;
I will not pass by them anymore.
(9) The high places of Isaac shall be desolate,
And the sanctuaries of Israel shall be laid waste.
I will rise with the sword against the house of Jeroboam."
New King James Version   Change your email Bible version

In construction, the plumb line tests whether what was erected is perpendicular to the square, that is, if it is straight up and down, if it is upright. It provides a standard against which one can measure what he has built. Metaphorically, when God draws near with the plumb line, He is looking for those people who are living and abiding in His grace and His law. The Israelites' moral standards had degenerated, so their religious profession was not verified by the right kind of works. They were not upright; they failed the test.

Amos has no opportunity to intercede at this point. God will no longer relent. "I will not pass by them anymore" means that God would not overlook their sins any longer. And, if He will not pass by them, He must pass through them. The plumb line shows that He will pass through "with the sword" in judgment; His patience and forgiveness have finally ended. He could no longer defer the punishment for their sins—the time had come to destroy them.

God passes through by destroying "the high places of Isaac," the altars and idols of the false religions responsible for the moral, spiritual, and ethical decline of the people. They worshipped Baal and a host of other foreign deities (Judges 10:6). They set up sacred pillars and idols throughout the land (I Kings 14:23; II Kings 17:10-13). Some of them even burned their sons in the fire to Molech (Ezekiel 16:20-21). Through their spiritual harlotry, they abused grace—the free, unmerited pardon of God—and rejected His law.

"The sanctuaries of Israel," the religious shrines of Bethel, Dan, Gilgal, and Beersheba, would also be among the first to fall. They were the fountainheads of the attitudes of the nation. In them the people were taught to seek the material prosperity that characterized the nation, and in part they sought this physical abundance through cultic fornication and fertility rituals done in the name of the eternal God. The religions taught the people how to sin and do it religiously.

Next, "the house of Jeroboam" would fall through war. Amos refers to Jeroboam I, after whom Jeroboam II was named, and worse, after whom he followed in his sins. God selected Jeroboam I to become king of the northern ten tribes of Israel after Solomon (I Kings 11:29-31), however He made the continuance of Jeroboam's dynasty contingent upon his obedience (verse 38).

But Jeroboam did not trust God. He thought that the religious festivals and sacrifices would entice Israel to return to David's line in Judah (I Kings 12:25-27). To counter that possibility, he set up counterfeit shrines in Bethel and Dan and changed the Feast of Tabernacles from the seventh month to the eighth (I Kings 12:27-33). Jeroboam turned away from the law of God, causing the people to sin.

Historians examine economics, social conditions, and military strength to determine what causes the rise or fall of nations, but God shows that His purpose and the morality of the people are the true causes. Thus, God makes sure that the two major motivators of Israel's spiritual decline, the religious and political leadership, would feel His wrath first (Isaiah 9:13-16).

— John W. Ritenbaugh

 Amos 8:11-14
(11) "Behold, the days are coming," says the Lord GOD,
"That I will send a famine on the land,
Not a famine of bread,
Nor a thirst for water,
But of hearing the words of the LORD.
(12) They shall wander from sea to sea,
And from north to east;
They shall run to and fro, seeking the word of the LORD,
But shall not find it.
(13) "In that day the fair virgins
And strong young men
Shall faint from thirst.
(14) Those who swear by the sin of Samaria,
Who say,
"As your god lives, O Dan!"
And, "As the way of Beersheba lives!"
They shall fall and never rise again."
New King James Version   Change your email Bible version
 
The first victims of this famine are the young. They are more susceptible because their parents failed to provide a solid foundation of truth. The young only know what the older generation has taught them. With anything remotely Christian being banished from public schools and colleges and ridiculed in the media, and with churches increasingly neglecting the Word of God, the youth are being supplied with a very weak or non-existent diet of truth.
 
God created mankind with a spiritual capacity, and our minds naturally crave something to excite us, fill us, and give us answers. If God's words are not sustaining the youth of the nation, something else will. Thus, the rap culture has become a religion—a belief system, a way of life—for some. The philosophy of materialism is firmly entrenched in these fertile minds, which are being fed all day yet starved of truth. Eco-religions and nature worship are drawing others off course. Witchcraft and other elements of the occult fill the minds of others. Eastern and New Age beliefs are becoming more mainstream, and we even have the cult of Oprah!
 
An entire generation is falling for the line that there is no absolute truth, that everyone's opinion is valid (unless that opinion is biblical), and that the only modern sin is to judge. All of these forms of idolatry are flourishing because God's words are not being heard, and something else has taken their place.
 
Amos 8:14 describes those who are so adamantly committed to their idolatry, who are so spiritually sick from malnourishment, that they will "fall and never rise again."
 
— David C. Grabbe

Romans 3:12
(12) They have all turned aside;
They have together become unprofitable;
There is none who does good, no, not one."

New King James Version 

English writer G.K. Chesterton, known for his wit as well as his insight, once wrote, “The word 'good' has many meanings. For example, if a man were to shoot his grandmother at a range of five hundred yards, I should call him a good shot, but not necessarily a good man.”

His words strike at the heart of a question theologians, philosophers, artists, and many others have debated for millennia: Are people good or evil? Is man's nature on the side of the angels or the demons? Are we beings of light or darkness? Why do otherwise good people do evil things?

People are split on the subject. A few years ago, Debate.org, a website devoted to arguing such questions and polling the public on them, asked, “Is human nature good or evil?” Their results, which are not scientific, show 49% of respondents answering that it is good and 51% saying that it is evil.

Some Christian churches teach a doctrine of total depravity. Theopedia defines this doctrine in this way: “. . . as a consequence of the Fall of man, every person born into the world is morally corrupt, enslaved to sin and is, apart from the grace of God, utterly unable to choose to follow God or choose to turn to Christ in faith for salvation.”

This belief does not mean that humankind is utterly evil, that is, that people are totally incapable of good. It means that, while not all of human nature is depraved, all human nature is totally affected by depravity. Even the goodness that we do, then, is tainted by our sinful nature. This agrees with God's description of the tree from which Adam and Eve partook in Genesis 3: It was a tree that allowed them to know good and evil (Genesis 2:17; 3:22). Human goodness is insufficient to satisfy the righteous requirements of God.

It is somewhat surprising that more people, especially Christians, do not know the basic nature of mankind. It should be evident from the lives of men and women throughout history. For Christians, who should know their Bibles, a cursory survey of Scripture brings out many plain statements that show what God thinks of human nature. No philosophizing or critical thinking, even by the greatest of human minds, will change God's view into something else.

— Richard T. Ritenbaugh

Romans 6:23
(23) For the wages of sin is death, but the gift of God is eternal life in Christ Jesus our Lord.

New King James Version   

One of the most basic truths in God's program involves the fact that the wages of sin is death (Romans 6:23). The death we are intended to understand is the second death. There are only two ways to satisfy this basic truth: First, all humans must be paid that wage because all have sinned and come short of the glory of God (Romans 3:23). Second, another, an innocent One on whom death has no claim because He never sinned, must pay that wage in our stead, substituting His death for ours.

We find both aspects applied to practical Christian life in Romans. Paul writes in Romans 5:8, "But God demonstrates His own love toward us, in that while we were still sinners, Christ died for us." It is essential that we thoroughly understand that Christ died, not merely as a benefit, but for us, that is, in our place. His death substitutes for our well-deserved death, which we earned through sin. Earlier, the apostle had written in Romans 4:1-5:

What then shall we say that Abraham our father has found according to the flesh? For if Abraham was justified by works, he has something to boast about, but not before God. For what does the Scripture say? "Abraham believed God, and it was accounted to him for righteousness." Now to him who works, the wages are not counted as grace but as debt. But to him who does not work but believes on Him who justifies the ungodly, his faith is accounted for righteousness.

When confronted by such scriptures that cannot be broken, our only possible conclusion is that the sin-debt that each person owes to God absolutely cannot be worked off. It is so huge and serious that an already sin-defiled person cannot pay it off. Once a person sins, his debt is absolutely irredeemable by anyone or any action except through death. Either each individual pays for himself, or Christ pays in his place. These are the only acceptable payments.

— John W. Ritenbaugh

1 Corinthians 2:2
(2) For I determined not to know anything among you except Jesus Christ and Him crucified.
New King James Version   

First, notice that Paul does not say the only thing he would preach was Christ and the crucifixion, as some have assumed; he says the only thing he would know among the Corinthians was Christ, the One crucified. The Amplified Bible renders it this way: "For I resolved to know nothing (to be acquainted with nothing, to make a display of the knowledge of nothing, and to be conscious of nothing) among you except Jesus Christ (the Messiah) and Him crucified."

Looking at the audience (the people of Corinth were Greek) and the verses preceding this one, it is clear that Paul's intent is not to be distracted by extraneous topics that the Corinthians might have been more inclined to listen to. His statement in verse 2 ties back to two different themes before it:

For it has been declared to me concerning you, my brethren, by those of Chloe's household, that there are contentions among you. Now I say this, that each of you says, "I am of Paul," or "I am of Apollos," or "I am of Cephas," or "I am of Christ." Is Christ divided? Was Paul crucified for you? Or were you baptized in the name of Paul? (I Corinthians 1:11-13)

At the beginning of the letter, we see that Corinth seemed to be more focused on the human leadership than on the Messiah. Paul's statement in I Corinthians 2:2 gives an answer to this. He says, in effect, "I'm not going to be focused on myself, or on any other servant of God; I'm going to be focused on God Himself."

The second theme starts in I Corinthians 1:18 and goes through the end of the chapter. Paul is addressing something else the Corinthians were dealing with: The Greeks are renowned for their love of human wisdom, philosophy, metaphysics, and debate, as well as a religious system of multiple gods and goddesses. To such a mindset, the fact that a God would not only submit Himself to a lower (human) form, but also die for the very people He created, was unthinkable! This is why Paul says in I Corinthians 1:23, "But we preach Christ crucified, to the Jews a stumblingblock and to the Greeks foolishness." The God of Christianity, and the whole Christian system, did not make any sense to the Greek philosophers, intellectuals, and theologians.

Paul contrasts the Greek ideals, which were largely humanist, with the godly ideals. In I Corinthians 1:26-29 Paul shows that God is not interested in what the Greeks (or mankind in general) were interested in; instead, He called the weak, the base, the foolish things of this world to confound the wise, the mighty, the noble - those that the Greek world certainly would have been holding in high esteem. Paul continues this thought in I Corinthians 2:1, where he says he did not come to the Corinthians with "excellency of speech" or "wisdom" - again, things the Greeks regarded highly. Instead, as verse 2 says, he came to "know" Christ among them and Him crucified.

It is evident from Paul's letters to the Corinthian church, as well as his other writings, that the life and death of Christ were not his only topics. I Corinthians 5 explains the defilement of immorality. Chapter 6 deals with working things out among the brethren rather than taking matters to a civil court. Chapter 7 contains principles of marriage. Chapter 8 covers not defiling the conscience. Chapter 9 speaks of service and self-denial. It is easy to see that Paul wrote on a great deal more than just the life and death of Jesus Christ - they were just the starting point for his instruction. With Christ's sinless life and willing self-sacrifice comes remission of our sins, and justification - being brought into alignment with God and His inexorable law. Once we have been forgiven and have entered into the New Covenant, our responsibility becomes focusing on the Christian walk and conforming our life to the life of Christ. This is where all of Paul's instructions on "Christian living" come into play.

The ultimate reason for this is that the gospel message is not just about our forgiveness of sins through Christ's sacrifice. The gospel is also about the soon-coming Kingdom and government of God. The scriptural evidence that the Kingdom is a foundational part of the gospel is overwhelming:

In those days John the Baptist came preaching in the wilderness of Judea, and saying, "Repent, for the kingdom of heaven is at hand!" (Matthew 3:1-2)

From that time Jesus began to preach and to say, "Repent, for the kingdom of heaven is at hand." (Matthew 4:17)

And Jesus went about all Galilee, teaching in their synagogues, preaching the gospel of the kingdom, and healing all kinds of sickness and all kinds of disease among the people. (Matthew 4:23-24)

For assuredly, I say to you, till heaven and earth pass away, one jot or one tittle will by no means pass from the law till all is fulfilled. Whoever therefore breaks one of the least of these commandments, and teaches men so, shall be called least in the kingdom of heaven; but whoever does and teaches them, he shall be called great in the kingdom of heaven. For I say to you, that unless your righteousness exceeds the righteousness of the scribes and Pharisees, you will by no means enter the kingdom of heaven. (Matthew 5:18-20)

But seek first the kingdom of God and His righteousness, and all these things shall be added to you. (Matthew 6:33)

Not everyone who says to Me, 'Lord, Lord,' shall enter the kingdom of heaven, but he who does the will of My Father in heaven. (Matthew 7:21)

Then Jesus went about all the cities and villages, teaching in their synagogues, preaching the gospel of the kingdom, and healing every sickness and every disease among the people. (Matthew 9:35)

The Son of Man will send out His angels, and they will gather out of His kingdom all things that offend, and those who practice lawlessness, and will cast them into the furnace of fire. There will be wailing and gnashing of teeth. Then the righteous will shine forth as the sun in the kingdom of their Father. He who has ears to hear, let him hear! (Matthew 13:41-43)

And this gospel of the kingdom will be preached in all the world as a witness to all the nations, and then the end will come. (Matthew 24:14)

Now after John was put in prison, Jesus came to Galilee, preaching the gospel of the kingdom of God, and saying, "The time is fulfilled, and the kingdom of God is at hand. Repent, and believe in the gospel." (Mark 1:14-15)

This is just a small sample from Matthew's account (with an additional verse from Mark to demonstrate what Christ preached) - and it does not even include the parables, the vast majority of which were about the Kingdom!

Paul also wrote a considerable amount about the Kingdom, even to the Corinthian church (I Corinthians 4:20; 6:9-11; 15:20-25; 15:50; Galatians 5:19-21; Ephesians 5:5; II Thessalonians 1:3-5; II Timothy 4:1-2; Hebrews 12:28-29). James also spoke of inheriting the Kingdom in his epistle (James 2:5), as did Peter (II Peter 1:10-11).

In the face of all of this evidence, it is clear that the soon-coming Kingdom of God, which will be ruled by Jesus Christ on earth (Zechariah 14:3-5, 9; Matthew 5:5, Revelation 5:10; 20:4-6), was certainly a significant part of what Jesus Christ preached, as well as what Paul wrote about. The gospel is not about Christ or the Kingdom; it is about both. It is the good news that a relationship is available with our Creator, on the basis of a sinless life sacrificed on our behalf, but that is only the beginning. The Kingdom is what we are striving for - living eternally with God, and as He lives - but it is evident that not all will make it into the Kingdom. Men have rejected, and continue to reject, the law of the King, and in doing so they signify that they do not want to be ruled by God (Romans 8:7). The perfect work that Christ did is really just the starting point. It allows for the relationship with God to start, but it also obligates us to respond to God in submission and obedience. God is not going to have someone in His Kingdom who will not be ruled by Him! It is our responsibility to begin living now as we will be living in the Kingdom.

This is why Christ and John the Baptist specifically link repentance with the Kingdom of God. Repentance is a wholehearted turning from the ways and acts which caused our Lord to have to be crucified. The first part of repentance is determining what sin is: "Whosoever committeth sin transgresseth also the law: for sin is the transgression of the law" (I John 3:4, KJV). It is our transgression of the law which caused Christ to have to die for us. Now that our sins have been forgiven, are we free to live in sin (iniquity, lawlessness) again? "What shall we say then? Shall we continue in sin [shall we continue to transgress the law] that grace may abound? Certainly not! How shall we who died to sin live any longer in it?" (Romans 6:1-2). Part of our obligation is to determine from God's Word what is the right way to live, the way that is in alignment with God and not enmity against Him (Romans 8:7). God has codified this right way to live in His law; it is up to us to follow through with it!

To focus only on the crucifixion of Christ, to the exclusion of His teachings and examples, as well as the instructions contained in the rest of the Book, is to fail to understand the depth of what God is doing. To leave Christ hanging on the cross, as it were, is to emphasize our forgiveness above what is then required of us.

— David C. Grabbe

Numbers 22:26-27
(26) Then the Angel of the LORD went further, and stood in a narrow place where there was no way to turn either to the right hand or to the left. (27) And when the donkey saw the Angel of the LORD, she lay down under Balaam; so Balaam's anger was aroused, and he struck the donkey with his staff.
New King James Version 

Again, the donkey proves herself wiser than Balaam.

God frequently does this: First, He gets us in a wide place and allows us to make our decisions. It soon becomes apparent which direction we are going, which path we are taking. Then God begins to narrow the way, especially if He sees us going in the wrong direction. He catches us in a place where we can turn around and gives us an opportunity to make a right decision. If we do not do what He wants us to do, He will go a little further down the path—a little bit later in our life—to catch us in a place where the answer is obvious, and we can do nothing except stop, and say, "God help me! I've gone the wrong way, and I need You to open the path for me."

He does this to Balaam. He gets him to the point where there is only plunging on to destruction on one hand, and on the other, stopping and retracing his steps to where he can head in the right direction.

This is the point where Balaam is in these two verses. The donkey simply lies down, as that is all she can do. Proverbs 22:3 says, "A prudent man foresees evil and hides himself, but the simple pass on and are punished." The donkey is the "prudent man" here, and blind Balaam is "the simple." He is so without any spiritual acumen that he is just like a foolish simpleton. He cannot see wisdom; he cannot make a wise choice. However, the dumb donkey can!

As a last resort, God takes matters one more step. He is always full of mercy, willing to give us that one more chance to make the right choice. But now He has to do something drastic!

— Richard T. Ritenbaugh

Exodus 35:30-35
(30) And Moses said to the children of Israel, "See, the LORD has called by name Bezalel the son of Uri, the son of Hur, of the tribe of Judah; (31) and He has filled him with the Spirit of God, in wisdom and understanding, in knowledge and all manner of workmanship, (32) to design artistic works, to work in gold and silver and bronze, (33) in cutting jewels for setting, in carving wood, and to work in all manner of artistic workmanship. (34) "And He has put in his heart the ability to teach, in him and Aholiab the son of Ahisamach, of the tribe of Dan. (35) He has filled them with skill to do all manner of work of the engraver and the designer and the tapestry maker, in blue, purple, and scarlet thread, and fine linen, and of the weaver—those who do every work and those who design artistic works.

  Exodus 36:1-2
(1) "And Bezalel and Aholiab, and every gifted artisan in whom the LORD has put wisdom and understanding, to know how to do all manner of work for the service of the sanctuary, shall do according to all that the LORD has commanded." (2) Then Moses called Bezalel and Aholiab, and every gifted artisan in whose heart the LORD had put wisdom, everyone whose heart was stirred, to come and do the work.
New King James Version   

Perhaps it would be helpful to understand that the basic meaning of the Hebrew word translated as "wisdom" is equivalent to the English word "skill." Solomon, in Proverbs 4:7, tells us, "Wisdom is the principal thing; therefore get wisdom." He is really saying, "Above all things, get skill." Skill in what? Skill in living. God wants us to be skilled in living. In this case, God has filled Bezalel with wisdom, and this wisdom has to do with the responsibility that He had given to him in constructing the Tabernacle and it furnishings and utensils.

This principle becomes vital to us in regard to our place in the church of God, understanding about the Spirit of God, and understanding about God Himself and what He does in our conversion. These verses show that God Himself was personally and directly involved by means of His Spirit enhancing the natural and developed abilities of humans involved in His work. Bezalel and Aholiab already had skill, but what God did to enable them to perform a function directly for Him is that He increased their natural ability to enable them to function at a higher level than normal. A supernatural element was added to their lives.

If God did this for Bazalel and Aholiab, will He not also do it for us? Will He not give us powers greater than we have by nature? He does this by His Spirit and by stirring up the spirit in man.

If we follow the usage for "spirit" and apply it here, we see that "spirit" is an invisible and immaterial source of some sort of needed power, but in this case, it is external to mankind—supernatural. In other words, we can communicate spirit from one person to another, but that spirit will only be what any human is capable of. As we become more skilled, our ability to project or to communicate spirit to another person is also increased as well, but we reach a limit in our human ability to do this. However, God is showing that in order to do a work for Him, He will empower us to go beyond what is normally possible for a human being to do.

God gave these craftsmen supernatural power for them to operate in His behalf, to produce good fruit within the purpose of God, and therefore it was of God. However, when we see abilities that seem to be beyond the ken of a normal human being, we may not know the identity of the supernatural force or power until we begin to see its fruit: "You will know them by their fruits" (Matthew 7:16).

— John W. Ritenbaugh

Luke 1:50
(50) And His mercy is on those who fear Him
From generation to generation.

New King James Version  

A Christian is a person upon whom God has shown mercy, and here Luke also identifies Christians as those who fear God. In Luke 18:2, 4, Jesus reveals in a parable that it is the unconverted who do not fear God. His followers fear God.

Elsewhere, the Bible identifies Christians as those who fear God. Notice Acts 9:31: "Then the churches throughout all Judea, Galilee, and Samaria had peace and were edified. And walking in the fear of the Lord and in the comfort of the Holy Spirit, they were multiplied." Later, Luke writes: "And they said, 'Cornelius the centurion, a just man, one who fears God and has a good reputation among all the nation of the Jews, was divinely instructed by a holy angel to summon you to his house, and to hear words from you" (Acts 10:22). Cornelius, a Gentile prepared for baptism, is called "one who fears God."

Hebrews 5:7 describes Jesus' fear of God: ". . . who, in the days of His flesh, when He had offered up prayers and supplications, with vehement cries and tears to Him who was able to save Him from death, and was heard because of His godly fear." Even Jesus, who knew God better than anyone who had ever walked the face of the earth, feared God. Note the special attention paid to the fact that God answered His prayers because He did.

God is holy. He is different to a level so far above mankind that those who truly know Him do not lose that apprehension and awe that comes from the privilege of being in the presence of sheer, powerfully pure holiness. Fear plays a large part in a good relationship with God.

Genesis 3:10 is the first time a form of fear appears in Scripture, and interestingly, it is in the context of sin. Adam responds to God, "I heard Your voice in the garden, and I was afraid because I was naked; and I hid myself." Elsewhere, the English word "fear" and its cognates appear in many contexts and forms: "feared," "fearful," "fearfully," "fearfulness," "fearing," and "afraid." These terms appear over 720 times in Scripture.

We tend to be uncertain about fearing God because we think of fear as a negative characteristic. We feel that we should love Him rather than fear Him. However, as we study God's Word and experience life with Him, we come to understand that, at the foundation of loving God, godly fear modifies our highly variable faith in God and love for God in significant ways.

All of those forms of "fear" express a wide range of emotions. Feelings such as dread, distress, dismay, trouble, terror, horror, alarm, awe, respect, reverence, and admiration may all appear as "fear" in Scripture. The fear that God desires in us is a good, positive, motivating quality.

This fear is one that we do not naturally possess. Recall Psalm 34:11: "Come you children, listen to me; I will teach you the fear of the LORD." How do we learn the fear of God? Psalm 33:8-9 gives insight: "Let all the earth fear the LORD; let all the inhabitants of the world stand in awe of Him. For He spoke, and it was done; He commanded, and it stood fast." Godly fear is one of a deep and abiding respect that grows as we learn—from within a continuing, intimate relationship—of His character, His purpose, and His powers. The unconverted do not have this relationship as a sustaining presence.

— John W. Ritenbaugh

Matthew 9:27-30
(27) When Jesus departed from there, two blind men followed Him, crying out and saying, "Son of David, have mercy on us!" (28) And when He had come into the house, the blind men came to Him. And Jesus said to them, "Do you believe that I am able to do this?" They said to Him, "Yes, Lord." (29) Then He touched their eyes, saying, "According to your faith let it be to you." (30) And their eyes were opened. And Jesus sternly warned them, saying, "See that no one knows it. "
New King James Version   

With an attitude of humility (Proverbs 15:33), the blind men seek Jesus' mercy in healing, giving Him praise and honor. We have no merits for any blessing from God. As Paul writes in Ephesians 2:8-9, these things are given by grace, not because of anything we are or have done.

The blind men not only honor Christ in their request, but also humble themselves. They do not ask Him to be just to them, for all have sinned and deserve death (Romans 3:23), but in their humility they ask for mercy. Had they asked for justice, they would have been asking for their "rights." Demanding rights is an arrogant approach, the opposite of humility. In emphasizing rights, a person ignores his responsibilities.

Another positive characteristic the blind men exemplify is that they continue to follow Christ until they receive an answer to their request—they persevere. In spite of the crowds, they keep following Him along the road, and when He stops and enters a house, they do not give up but go into the house after Him. When we do not receive an answer to a prayer the first few times we ask, we often quit praying and sometimes indirectly accuse God of failing to act on our behalf. However, delay in answering prayer is not necessarily denial. It may be to test our faith and strengthen it.

If we desire blessings from God, we have to persevere in pursuing them. God does not usually give special blessings to those who seek them half-heartedly. As parents, we use the same method with our own children. We sometimes delay our response until we know whether they are truly sincere in their request, and until we determine how important it is to them and how hard they are willing to work for it.

— Martin G. Collins

Matthew 10:21-22
(21) “Now brother will deliver up brother to death, and a father his child; and children will rise up against parents and cause them to be put to death. (22) And you will be hated by all for My name's sake. But he who endures to the end will be saved.
New King James Version   

The question always is: How do we endure to the end no matter what we face now or in the future? Like Christ and Paul, how can we set our minds so that we see our burdens and afflictions as “light” (Matthew 11:30)? This is critical because, if we consider our trials as too much to bear, will we endure? But if we see our trials as light, whatever they may be, enduring to the end almost becomes assured.

So how do we make this mindset a part of our lives? In II Corinthians 4:17, Paul gives us something to consider: “which is but for a moment. . . .”

The simple fact is that, when compared to eternity, our existence in this life—no matter how long—is but for a moment. Several scriptures emphasize this reality:

» For He remembered that they were but flesh, a breath that passes away and does not come again. (Psalm 78:39)

» Whereas you do not know what will happen tomorrow. For what is your life? It is even a vapor that appears for a little time and then vanishes away. (James 4:14)

» Man who is born of woman is of few days and full of trouble. He comes forth like a flower and fades away; he flees like a shadow and does not continue. (Job 14:1-2)

Our lives are only a moment in time when compared to eternity. After a thousand years under Christ's rule, will today's pains even be a memory? Many readers have had a taste of how this works: Ladies with children have experienced how a short period of intense pain in the now can be overwhelmed by the joy that comes afterward (John 16:21). It must be a light burden in comparison, because many knowing the pain will repeat the experience, and for some, often. In subsequent years, how often does the memory come back? Probably not often, if at all.

A helpful practice, then, is to embed in our thinking this foundational concept of just how short our lives are compared to eternity. This takes prayer and meditation to make this a living reality for each of us, helping to guard against being overwhelmed by the now.

— Pat Higgins

Daniel 11:32
(32) Those who do wickedly against the covenant he shall corrupt with flattery; but the people who know their God shall be strong, and carry out great exploits.
New King James Version   

Historical evidence identifies the man referred to as "he" as Antiochus Epiphanes. Because the record of his activities against the Jews parallels many of the activities prophesied about the end-time Beast of Revelation, many believe he is a symbolic forerunner of that one to come. This verse prophesies three things of the coming Beast:

First, we normally and correctly associate the Beast with great, though evil, power. However, among other things he will also be a flatterer. He will not only be a person of great political wisdom, but he will be personally persuasive and charming. Proverbs 31:30 warns us, "Charm is deceitful"—all too frequently, it is nothing more than a social and public relations skill used for personal gain. It can be nothing more than a dishonest puffery displayed to get another's cooperation to achieve an ulterior motive. Practically, it can easily become manipulation and control by a skilled person using honeyed words. David's experience with a charming betrayer is recorded in Psalm 55:21: "The words of his mouth were smoother than butter, but war was in his heart; his words were softer than oil, yet they were drawn swords." Politically, this activity is defined as treachery.

Second, this verse also tells us he will corrupt or seduce some of those who have made the covenant with God. At first, we might think that these are the unconverted, but that is not so. This refers to the last phrase of verse 30, where the Beast "shows regard for those who forsake the holy covenant." These are people who apostatize. A person cannot forsake an agreement he has never made. Some of the converted will be seduced by manipulative flatteries and corrupted into cooperation. At the end time, that means some of us! Reader's Digest Encyclopedic Dictionary lists some of the definitions of corrupt: "to pervert the fidelity or integrity of as by bribing; to destroy morally; pervert, ruin, change from the original, debase, contaminate."

Putting these two factors together, we ought to imagine God waving a yellow caution flag before us, revealing an area of danger that we should mark well. It is highly unlikely that any of us will move in the same political, social, and military circles as the Beast. Thus, his personal charm or flatteries will not be used to deceive us in an intimate, personal circumstance. Therefore, his political wisdom and flatteries will be exhibited in his public policies. We must never forget that this man will be of the world and as unconverted as a man can be.

Therefore the political strategies he will use will essentially be appeals to the lust of the flesh, the lust of the eyes, and the pride of life (I John 2:15-17). He will appeal to us to abandon our faith and give our cooperation, trust, and loyalty to him by submitting to political programs and public policies that offer us physical well-being, peace, and safety under his umbrella. It will seem advantageous for us, at least on a short-term basis, to support his programs. He will make glowing promises of preferment, reward, and peace. But never forget, when seduction and subversion through flatteries fail, the reign of terror by persecution begins.

Third and finally, the verse prophesies that those who know their God shall be strong, or stand firm, and do exploits. God inserts this to show us how not to be deceived by flatteries. Jesus says in John 17:3, "This is eternal life, that they may know You, the only true God, and Jesus Christ whom You have sent." Knowing God is the key to seeing through and rejecting the seductive flatteries of the Beast because it is the foundation of faith. We know God gives truths that are eternal.

The Beast will deceive through a combination of outright lies, partial truths, and temporary truths. The people who see through his devious words will do so because they know and believe God and His truth. They will therefore be strong in giving glory to Him. These people will prefer to risk their lives rather than betray God's honor. By believing God, they will be prepared for the Beast's onslaught, and this will give them strength because it produces firm resolve and sense of purpose. Though these prophecies are not yet fulfilled, evidence is accumulating that they are just over the horizon, and thus something we may soon face.

— John W. Ritenbaugh