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BLESSED ARE THOSE WHO MOURN

Blessed are those who mourn, for they shall be comforted.

Mt 5.4

Many see this Beatitude as promising a reward for those suffering natural loss, and while the Lord is well disposed to comfort those mourning a bereavement, scripture endorses the mourning of sin far more. There are references to mourning the loss of God’s blessing, but the grief is really over the cause of the tragedy—their sin. Nothing could be more natural as the next step in the believer’s repentance, therefore, than for them to mourn their sin; grieving both the damage to them and the Lord’s name (Ezek 7.16, 2Cor 12.21). An important step because it has two outcomes critical to turning away from sin; it elicits a greater hatred for and the impetus to turn from sin. If seen as a trivial step or the desire to grieve sin’s destructive nature is missing, this makes any claim to be repentant suspect.

They both say a lot about the heart.

‘Cleanse your hands, you sinners; and purify your hearts, you double-minded. Lament and mourn and weep! Let your laughter be turned to mourning and your joy to gloom. Humble yourselves in the sight of the Lord, and He will lift you up.’ (Jam 4:8-10) When James says the believer is to ‘ lament, mourn and weep’ over their sin to purify the heart, no believer can afford to ignore (often from ignorance) this step. Especially if grievous sin has opened the door to the demonic and it requires deliverance ministry. With 66

such an ‘infestation’, this step can be life-changing when honestly carried out.

GODLY SORROW

‘Now I rejoice, not that you were made sorry, but that your sorrow led to repentance. For you were made sorry in a godly manner, that you might suffer loss from us in nothing. For godly sorrow produces repentance leading to salvation, not to be regretted; but the sorrow of the world produces death. For observe this very thing that you sorrowed in a godly manner’ (2Cor 7:9-11). Paul also is unequivocal about the need to mourn over sin, but warns it must be ‘godly sorrow’ if it is to ‘ lead to salvation’.

Instruction directed clearly at believers to confirm repentance is not only for the sinner seeking Christ, especially when salvation (being made whole) is not merely escaping condemnation to hell.

The redemption purchased on the Cross saves from more than just sin’s penalty and power. It delivers (saves) also from fearful thoughts, unwanted motivations, addictions, demonic attachments, and more. Repentance and the willingness to mourn over sin is a way of life long after conversion for the believer seeking to be rescued from their fallen state.

In this same passage, note Paul also warns about false mourning, calling it the ‘sorrow of the world’. This counterfeit for godly sorrow can also have emotions of shame, guilt, and regret, even deep, but is not true repentance. The feelings are from self-pity and anguish over their sin being exposed and possible punishment; what criminals often feel when faced with prison, yet leaving them still with unresolved guilt, possibly depression, even suicidal thoughts. ‘ Godly sorrow’, by 67

contrast, mourns how sin offends and grieves the Lord, not because of being ‘caught out’. It is healthy, liberating from guilt and shame to bring fresh divine life—minus the morbid frame of mind elicited by the false—and what David shows here,

“I acknowledge my transgressions, and my sin is always before me. Against You, You only, have I sinned and done this evil” (Psa 51:3-4). True remorse because he understood how sin dishonors the Lord.

To rightly sorrow, then, is to grieve the loss the Lord suffers from sin rather than any damage to the believer’s reputation and self-respect. Theirs is of little consequence compared to the dishonor it brings to the Name of God. Make sure not to confuse ‘godly sorrow’ with ‘worldly sorrow’. As indicated, mourning over sin helps the penitent soul ‘hate what is evil’ (Rom 12.9 NIV); a key outcome when most only make the effort to break off all alliance with sin after realizing it is repugnant to the Lord. Mourning is the key to such a disgust for sin, the ‘clothing that has been stained’ (Jude 23) is hated.

THE RESULTS OF MOURNING OVER SIN

‘Sow for yourselves righteousness; Reap in mercy; Break up your fallow ground, For it is time to seek the LORD, Till He comes and rains righteousness on you.’ (Hos 10:12) Besides making the believer feel guilty and condemned, sin hardens the ground of their heart. Mourning plows up the heart hardened by sin, making the conscience once more sensitive to sin’s ugliness while reversing resistance to the tug of the Holy Spirit.

“Search me, O God, and know my heart; Try me, and know my anxieties; And see if there is any wicked way in me, and lead me in the way everlasting.” (Psa 139. 23-24) One key to victory over sin 68

for the believer is knowing why they do it, and given enough time, the Holy Spirit exposes these evil roots. Yet, this can accelerate with earnest supplication as the psalmist in the text above did. And though Heaven is willing to grant such a request, it can’t be a one-off; such prayer must continue until the desired outcome is achieved. Of course, once the ‘roots’—

intents of the heart such as pride, greed, unforgiveness, hatred, etc.—feeding the ‘fruit’ are exposed, they are to be mourned even more. Remember, though, it is not an exercise in self-examination and recrimination to ‘dig up dirt’. As a specialist in ‘internal surgery’, God is well able to find these ‘cancers’

(Eph 3.16, 1Pet 3.4, Psa 36.9).

In confessing these ‘roots’ to God, there must be the same candor as in seeking forgiveness for the ‘fruit’, i.e., taking ownership as to the true nature and any culpability. It short-circuits the process to ‘plea bargain’, plead special circumstances, shift the blame, or try to ‘balance the books’ with righteous acts.

‘If we confess our sins, He is faithful and just to forgive us…and to cleanse us from all unrighteousness.’ ( 1Jhn 1.9) Mourning over sin helps in both these steps of confession and forgiveness, especially if there is overwhelming guilt because of grievous sin as it gives the motivation to confess to a ‘righteous’

person led by the Holy Spirit; one who can then pronounce absolution (Jam 5.15,16 and Jhn 20.23). Now, if you protest, saying this is a ‘Roman Catholic’ rite, I beg to differ. Even if Protestants largely ignore it, this is a ‘means of grace’ for those burdened with stubborn guilt.

Finally, because mourning strengthens the desire to repent in the fullest possible way, it overcomes any unwillingness to make ‘restitution’. Even if it is only an apology to ask forgiveness from those sinned against, it is difficult because it is so humbling. Even more mortifying if restitution requires the return of stolen goods, etc., or where the sin has led another astray, e.g., sexual immorality. Mourning supplies the push to comply with these amends. Of course, it requires divine guidance to ensure the restitution is timely and it is wise to do so, or if it can’t be made. After seeing the benefits from mourning over sin, I hope you will not ignore this step critical to release from its consequences. If this step is not in place, freedom from addictions, evil habits, rotten attitudes, and demoni

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The promise of ‘comfort’ in this Beatitude is also the reward for those who ‘mourn in Zion’. Where, in exchange for grief (mourning), they are promised the ‘the oil of joy’ along with ‘beauty for ashes…the garment of praise for the spirit of heaviness’ (Isa 61:3). And when the word ‘comfort’ in greek comes from a root to ‘call near’, this outcome is from the Lord drawing near, in particular, to console the guilty conscience. To ensure your repentance is biblical and effective, make sure to include this step.

CHAPTER 7

BLESSED ARE THE MEEK`

Blessed are the meek, for they shall inherit the earth.

Mt 5:5

This third ‘leg’ in repentance ensures it has a robust foundation; but a misunderstood Beatitude also if interpreted by the use of the word ‘meek’ in modern parlance. As the ancient word for ‘gentleman’, it doesn’t convey the true meaning of the greek word for it in the N.T.. Now ‘ praus’ (Str. 4239) was used for mild winds and sounds, but more significantly, it described a horse after it had been ‘broken-in’—tamed. It, of course, conveys the temperament the horse acquires so it is now willing to be directed by the bridle, responsive to a rider without resisting and bucking.

This is the important sense of the word when seeking to understand its use in the N.T..

The reward promised in this Beatitude, then, is for the believer who responds in a gentle, amenable manner to directives. Rather than insist on their agenda, they seek as much as possible to find agreement with what others desire.

But most importantly, the word ‘praus’ defines how the believer is meant to relate to God. In his “Word studies of the N.T.’, Vincent says this, “Christian meekness is based on humility, which is not a natural quality but an outgrowth of a renewed nature. To the pagan, the word often implied condescension; to the Christian it implies submission.

Meekness is most evident, then, when there is true submission 71

to the will of God, yielding to His Lordship”. In other words, the depth of submission to God as exemplified by Christ (Mt 11.29).

Note, how Vincent points out this meekness stems from ‘humility’, the trait the first Beatitude highlights, to indicate meekness is only acquired after pride is dealt with.

These first three Beatitudes, then, underscore the core fundamentals of repentance’; they lay out the ‘main highway’

the believer is to walk to experience the life of the Kingdom.

Absent these traits and the favor and blessing of God slip beyond reach. Since they are crucial, no one should be surprised to find the cost can be sizable to acquire them. These traits are not normally innate but forged in the believer’s life through tribulations; more so with meekness as the trials have to expose pride within the heart. Now, though other qualities contribute to a meek spirit, this trait essential to yielding to the Lord usually indicates the believer passing through some ‘deep water

Ns’.

ow, meekness is not weakness, a passive ‘spinelessness’

crumbling before any threat. It is ‘strength under control’ and the trait, therefore, allowing the believer to also calmly endure circumstances or those working contrary to the will of God.

When such ‘threats’ would normally irritate, annoy, or anger, meekness allows the believer to show unusual patience and gentleness. Yet, the meek at times will resist those opposing God or believers straying from the faith (Gal 6.1, 2Tim 2.25), yet confront and rebuke in a forbearing, humble spirit. But they are not ‘doormats’ others can take advantage of at will and, therefore, have every right to reconsider what to endure.

THE MEEK BEFORE GOD

This trait, then, is much more important in relating to God than to fellow humans. And turning from sin in repentance should automatically alter how the believer relates to the Almighty (Act 26.18). Before the ‘new birth’, all are enemies of the Sovereign Lord—‘ sons of disobedience’ (Eph 2.2). This innate lack of meekness must turn around for those called to be ‘Christ-like’.

True, other mindsets need correcting, but submission to the will of God is to be a core outcome of conversion. And if nothing else, this means jettisoning of any perception of Him as a ‘Father Christmas’ or other notion fostering a casual, cavalier attitude to His authority and rule. Since this novel gospel of ‘easy believe-ism’ has promoted a Savior rescuing from ‘hellfire’ yet requiring little in return, irreverence and disrespect for the Almighty among believers has blossomed.

The apostolic gospel, by contrast, requires the convert to pledge full obedience to the Godhead. Yes, it offers salvation from eternal damnation, but if the sinner is to qualify for this merciful benefit, they have conditions to meet. Those who ‘ receive’ Christ (Jhn 1.12) are to ‘repent’ and put ‘faith’ in Him as their Savior but also make Him their Lord and Master. (An imperative that does not resemble the ‘lolly’ offered today in this new ‘gospel’.) And this new regard for the Sovereign Lord of the universe demands radical changes in thought and deed, at great cost more often than not. It is why Christ told sinners to, ‘first sit down to count ( this cost) ’ (Lk 14.26, 30) before committing to follow Him. The bottom line: neither the requirement to put faith in Christ nor submit to His lordship can be sidestepped.

Now, the sinner’s focus in deciding to follow Christ is usually on the offer of escaping judgment and hell and little thought is given to the call to repentance. A full response to obey the will of God usually comes later; a delay the Lord accepts, but only if there is the willingness to repent from the beginning. In fact, as a convert grows in grace, Heaven expects far-reaching changes in lifestyle, thinking, and behavior; made usually after the Holy Spirit has convicted of sin and shown them the, ‘wickedness of the heart’ (Jer 17.9). However, when sanctification is a long process, surely the pace of change can accelerate if, from the beginning, converts are made aware of the gospel’s call to obey meekly. If Christ is not Lord of all, then He

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ine: the sooner a convert makes Christ their

Lord, the sooner rebellion, pride, and egocentricity can be dealt with. Yes, the call to ‘fall on’ the rock of Christ (Mt 21.44) in submissive brokenness to His will is unpalatable, a ‘stumbling block’, even offensive, but this doesn’t mean it can be bypassed. Leaving out any call of the gospel (Rom 1.5) only sabotages the sinner’s chance to be truly ‘born again’ and enjoy a successful Christian life.

Sadly, this call to ‘die to self’ is often seen as too radical, with some warning (as my mother did) full consecration to the will of God leads to mental instability! Satan, certainly tries to stop believers from relinquishing personal sovereignty, usually by frightening with the (false) prospect the Lord will require missionary or some other onerous service. This stops once the decision is made to surrender to Christ’s Lordship; indeed, once the ‘yoke’ of obedient discipleship is accepted, it is found to be ‘easy’ (Mt 11.29,30) and not at all ‘ grievous’ (1Jhn 5.3).

Consecrating my life to serve God was by far the best decision I ever made. A dedication to His will after reading the biography of Rees Howells and how Heaven had blessed a man utterly dedicated to doing God’s will. Mind you, a decision made not without a struggle; using the tactic mentioned, Satan tried hard to dissuade me. Fortunately, my reticence did not last long even though I knew in my surrender to the Lord, it would mean He would decide who I married (or even to get married), where I would live, and in what capacity, if any, I would serve Him. In the end, the decision resulted in my leaving a secure, well-paid career as a pharmacist and obey the call to enter full-time ministry; plus the trials in preparing for the role. The takeaway: in dedicating my life to doing God’s will, I knew it meant He would be the Master of all, with the right to ask anything.

And after more than sixty years serving the Lord, I have no regrets about the paths this one pivotal choice led me to travel. Not that it has been without resistance on my part from time to time; I soon found out how stubborn the human heart can be. But as my desire to please Him grew—as I died even more to self—the grace was there to obey, sacrifice, and meet the cost of consecration. But

‘laying down’ in complete surrender was the ‘watershed’ decision of my life, one of the hardest to make for anyone. Yet may I commend it as the only way to a fruitful walk with the Lord, one filled with much joy.

GROWING IN MEEKNESS

Acquiring meekness can be painful, especially for the ones driven by ambition, competition, or aggression. Now, I am not an ‘alpha male’, but from an early age have had a high level of 75

frustration when my plans are thwarted. To work the meekness in me God wanted has meant a grueling journey; one where I was sent back to the ‘school of hard knocks’ to relearn more times than I enjoyed. A flaw like this can mean some tough dealings.

This ‘dogged’ streak also meant a strong intolerance for violations of my rights; it was galling for me to meekly forebear anyone or any circumstance disregarding the standards and rights I held dear. It took more than a few lessons before I could with equanimity accept threats to my right to peace, to be treated fairly, and to get sleep, respect, or privacy. (Quite a list, don’t you think). In particular, to tolerate being woken from sleep around midnight most weekends by rowdy, drunken neighbors stumbling down a pathway beside my bedroom window. But also, a pharmacy college student who insisted on using half of my dispensary bench in addition to his own. To show meekness in both situations took some time.

“ Take My yoke upon you and learn from Me, for I am meek (gentle) and lowly in heart…you will find rest for your souls.”

(Mt 11:29) A key to acquiring this trait is learning from Christ, the epitome of meekness. But because it creates synergy for learning, there must first be the willingness to take His ‘yoke’.

The student’s willingness to humbly respond to the lessons determines progress in any school. Yet, even when the believer is yoked to Christ, if meekness is to grow, so must humility; if missing, the odds of becoming meek diminish rapidly.

Resistance to the curriculum (no one is immune to this) also limits progress in meekness; as does the temptation to skip

‘school’ altogether if the lessons are too grueling. The result of both these responses will be going ‘round the mountain’ extra 76

times—more so for the proud with their aggressive (assertive?) ways. Thankfully, the ‘Teacher’ is wise and patient, aware of individual temperaments and the level of stress each can endure. It is not the Holy Spirit’s way to push students beyond their capability. On balance, no matter how painful the process, the cost is worth it if the outcome is a meek spirit, Of course, those situations Satan engineers to thwart the will of God are not to be tolerated. In a spirit of meekness, believers are to resist them. Yet recognizing when circumstances are his work or part of the Lord’s purposes is neither simple nor easy. It calls for discernment and the ‘leading’ of the Holy Spirit, for even when a situation is not God’s will, it demands wise management. Someone I know had the vexing problem of a fellow believer constantly visiting his home uninvited at inopportune times. After showing hospitality for some time, he recognized the devil was using the visits to disrupt and adversely affect the family. He saw it was only wisdom to stop the intrusions now that it had served God’s purpose to work meekness in him.

You may think it excessive for God to use harsh measures to form meekness in His children. But fret not, no lesson is outside the ‘curriculum’ and each one is necessary to acquire this virtue.

Every lesson for this divine work to ‘educate, discipline and correct’ (meaning of the greek for ‘ chastisement’ (Heb 12.5)) has been approved. Now, even though trials have other outcomes, a major one is molding meekness in believers’ lives so the bride sharing the throne with Christ has a ‘meek (gentle) and quiet’ spirit (1Pet 3.4).

THE MEEK SHALL INHERIT THE EARTH

‘The meek shall inherit the earth and delight themselves in the abundance of peace.’ (Psa 37:11). This verse, like the Beatitude, has the promise of inheriting the earth; the pledge (no less) to restore humans as its stewards. In other words, fulfill their calling to exercise dominion over the earth on behalf of the Creator God—the destiny humanity was robbed of. (Yet possibly part of the motivation, in some subliminal way, driving humanity to harness its resources.) The Beatitude restores this mandate of stewardship to the citizens of the Kingdom who walk in repentance, i.e., the meek.

A calling they fulfill by refusing to rely on ungodly thinking, the ‘arm of flesh’, e.g., ‘the end justifies the means’.

With their trust in the Lord, the meek don’t need to use deceptive schemes, manipulation, or ‘roughhouse’ tactics to push through any agendas. In other words, if plans don’t seem to work out or others can’t respect their rights, the meek do it heaven’s way. That is, they are willing to wait patiently for the right timing for a project or even if it eventuates. If God is to be glorified, the meek know to surrender the outcome ‘to God’—leave it in His hands. But in surrendering goals, they enjoy

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est the believer’s meekness, and one of

the hardest trials to bear is disappointment. Pangs either felt because they supposed an outcome would eventuate, the expectation was wrong, or others led them to believe in a mistaken outcome. But whatever the reason, it takes inwrought meekness to accept the frustration, hurt, and disillusionment from deep disappointment. The bottom line: meekness allows the Christian to believe ‘the Lord knows best’, indeed, it is often the only thing to get them through. Even when disillusioned, the meek have peace 78

knowing, ‘all things will work together for good to those who love God, to those…called according to His purpose’ (Rom 8.28).

As indicated, the first three Beatitudes highlight the fundamental traits of true repentance. Humility, mourning for sin, and meekness provide the basic ‘wherewithal’ to turn from sin and turn towards the Lord. If not in place, a life dedicated to doing God’s will is beyond reach.

‘I beseech you therefore…by the mercies of God, that you present your bodies a living sacrifice, holy, acceptable to God, which is your reasonable service.’ (Rom 12:1) The focus of Paul’s letter to the Romans is on the gospel and its promise of ‘ salvation’

(Rom 1.16)—deliverance from the flesh, the world, and the devil.

Paul concludes his letter with an exhortation to underscore a core truth about salvation. Experiencing its fullness becomes ‘null and void’ absent the believer’s dedication and surrender to God’s will.

CHAPTER 8

BLESSED ARE THE RIGHTEOUS

Blessed are those who hunger and thirst for

righteousness, for they shall be filled.

Mt 5:6

By building on the foundation the first three laid, these remaining Beatitudes (starting with this one) underscore a core tenet of repentance. Namely, the onus to forsake sin and live right (Act 26.18, 1Pet 3.11) for those walking the ‘highway of holiness’. And though the believer can claim to be righteous—

deemed ‘justified’ in God’s sight—the penitent soul seeks more than ‘judicial’ righteousness. As this Beatitude makes clear, they realize the life of the Kingdom is linked to practical righteousness. Hence, the numerous precepts related to living right in the ‘Sermon on the Mount’.

No believer, then, can neglect or ignore the divine mandate to turn from behavior and thinking contrary to the standards of the Kingdom. Values, often regarded as mere guidelines or suggestions to live by. They are not. Each precept is a duly

‘enacted law’ of the Kingdom, indeed, when righteousness is its lifeblood, commandments to obey. Aligning with these moral and ethical values must be the central concern of every believer, ‘translated…into the kingdom of His Son’ (Col 1.13) And though many say they agree with this, far fewer pursue it with the passion this Beatitude mandates.

WHAT IS RIGHTEOUSNESS?

Righteousness, in general terms, is conformity to the will of God; in thought and behavior, meeting His moral and ethical standards. The believer, therefore, progresses in righteousness by first taking on the divine attributes as epitomized in the ‘fruits of the Spirit’ (Gal 5.22)—love, joy, peace, etc. But when righteousness is the word from a root meaning ‘to be right’—what is proper, fitting, and good’—further progress is from walking the paths ordained as safe (right) for humans. Yes, it is a ‘difficult way’ (Mt 7.14) to tread, yet the believer is called to follow this straight and level pathway because it doesn’t trip up as the paths of evil. On the highway of holiness’ (Is 35.8), the feet don’t become lamer than they are; walking on it improves health, mental, emotional, and spiritual (Heb 12.13).

Sin is the opposite. It is ruinous and hazardous for those not created to handle the corrosive effects of living outside of God’s will. And when the ‘wages of sin’ (Rom 6.23) are paid at ‘penalty rates’, not aligning with the Kingdom standards worsens the ills all inherited from humanity’s fall into sin. The mind, emotions, and body increasingly suffer decay and eventually death. Unless the life of the Kingdom can thwart this, those living in the ‘shadow of death’ (Psa 23.4) die a little more each day.

When the ‘law of sin and death’ (Rom 8.2) separates from the life of God, this degradation is unstoppable. The marvels of modern medicine and science may lessen this downward trend, but I think you will agree, it is a losing battle. Sin, therefore, should never hold any appeal; just the opposite as it is toxic, ruinous, anti-righteousness, anti-humanity, and anti-God. An 81

implacable enemy bent on stealing the ‘abundant life’ promised every believer. Sin has no redeeming features.

Christians often believe Heaven’s forgiveness frees from the consequences of their sin. The sin of King David proves otherwise (2Sam 12). If nothing else, sin degrades to some degree the believer’s connection to the life of God, and to resolve this it can take more than forgiveness. True, some will testify to divine intervention canceling these consequences, but not too many if their sin was grievous. An outcome the O.T.

confirms in the severe punishments it decrees for violence and murder, immorality, severe rebellion, and occult involvement—sins Heaven deems especially egregious. To annul the consequences of these is not easy when the outcomes can affect the believer’s soul and body as well as spirit. It is a grave error, then, to claim all sin carries the same condemnation, especially when it destroys a life made in the image of God. Indeed, there are ‘sins unto death’ (1Jhn v5) with an ir

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righteousness but the imperative to ‘hunger’ after it. When the believer sins, their standing before God does not change and neither are they separated from His love. Yet, as still intact high-tension electrical cables suffer fluctuating current from interference, sin estranges the believer from the life of the ‘vine’ to a certain extent (See John 15). Remedying this breach can require more than just forgiveness; it often necessitates some degree of repentance to restore ‘full power’; with minor sins minor repentance whereas major ones require it to be deeper. The bottom line: for the truly penitent, there can be no thought of a truce with sin, just the opposite. In pursuing righteousness, each day is an 82

opportunity for them to wage war against this enemy deserving loathing and condemnation.

HOLINESS

Righteousness can also be defined in terms of the call to ‘be holy as He is holy’ (1Pet 1.15), a mandate the N.T conveys in two greek words. The first of these, ‘‘ hosiotēs’ (Str 3741), is more or less equivalent to practical righteousness and is twice found reinforcing it (Lk 1.75, Eph 4.24). The second word, ‘hagios’

(Str 40) is much more frequent, both as a qualifier for the Spirit of God and the people of God, and with its cognates (derivatives),

‘ sanctify, sanctification’ and hallow, it has the meaning ‘to be set apart for sacred use’. It describes, therefore, a different holiness, the kind the believer ‘called out’ of this worldly system is to personify (Jhn 15.18,19). The believer’s walk, then, is one of separation (not exclusion) from ‘ the world’ and ‘things of this world’ (1Jhn 2.15).

Abraham disobeyed when told to separate from the Chaldeans and his family and instead took along his father and Lot. Only to later suffer when he had to separate from them both. And before he could reside in Canaan, he had to separate from the Egyptians. The believer is a ‘saint’ (a derivative of the word for holy) when they follow in the footsteps of their spiritual father (Abraham), i.e.; they lead a life of separation from the world (Egypt). Now, if you query this emphasis on holiness and separation, it is because those in the Kingdom of God are called (using O.T. typology) to be a ‘priest’. More correctly, a consecrated ‘royal priest’ (Rev 1.6) after the order of Melchizedek as Christ is, and like Him, ‘separate from sinners’ (Heb 7.26). By growing in grace, then, the believer is 83

expected to become more like their ‘holy’ God and less akin to Satan and the ungodly.

Surely no one believes children of the Holy One are to behave like the children of ‘the world’. Indeed, this difference is the focus of what Christ detailed in the ‘Sermon on the Mount’; its numerous precepts underscore the central truth of the believer’s obligation not to behave like the ‘pagans’ or

‘hypocrites’. Even the love they show is to be distinct from that of the ungodly; summed up by Jesus saying, ‘ be p erfect…just as your Father in heaven is perfect’ (Mt 5.48). In short, when the believer adheres to the standards of the Kingdom, they shine as a bright light, ‘ in the midst of a crooked and perverse generation’ (Phil 2.15) still trapped in the ‘darkness of this age’ (Eph 6.12). Their exemplary conduct is what makes them true sons of the ‘father in heaven’ (Mt 5.45), the ‘salt’ slowing down the

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this w orld, but be transformed by the renewing of your mind, that you may prove (the) acceptable and perfect will of God.’ (Rom 12:1,2) This call, ‘not (to) be conformed to this world’ is the bottom line for every ‘saint’ or sanctified one. A separation seen often as too demanding, yet when sanctification depends to a large degree on the believer extricating themselves from the grip of this world, it can’t be sidestepped. Particularly, the extent they can break free from the humanistic and profane values ruling their ‘old way of life’.

Frankly, their success in disengaging from a world the

‘ kingdom of darkness’ (Col 1.13, 1Jhn 5.19 NIV) controls.

Escaping this ‘reign of evil’ molding into unfruitful ways is an ongoing struggle for every believer; a battle to get free of the world’s customs, ungodly speech, crude fashions and fads, its 84

demonically inspired music and entertainment. The cultural influences Satan uses to conform the unsuspecting believer to impious patterns of thought and conduct. Ironically, this pressure to conform is often greater for the believer than the unregenerate soul; the dog of a duck shooter is sent to the quarry still able to escape before retrieving the ones dead. In this ongoing battle, then, success lies squarely in walking the

‘paths of righteousness’ (Psa 23.3) able to transform the mind—both conscious and unconscious. Yet, if sanctification is to progress beyond any elementary level, it also demands the inward resolve to resist the daily threats ‘running interference’, i.e., the pressure by the world to ‘follow the crowd’ and fit in with what is ‘fashionable’ or ‘hip’ or ‘cool’ (1Thes 5.23). It requires a solid commitment to holiness to withstand this.

Hence, despite the number of preachers promoting a doctrine of ‘extreme grace’, citizens of the Kingdom have righteous standards to uphold. In fact, so popular is this novel doctrine of

‘liberty’, many believe it has done away with the ‘commandments’

of the new covenant and ‘the fear of the Lord’ (Heb 12.28). A fallacy easily proved by all the commandments for believers in the

‘Sermon on the Mount’, many with stricter standards than those of the Mosaic Law. Some more exacting than the ‘Pharisees’ kept (Matt 5.20). It is indisputable, citizens in the Kingdom of God have ‘commandments’ (Jhn 13.34, 15.12) to obey.

I find it sad, then, when so many children of God are determined to indulge in all the world offers and exhibit lifestyles and standards differing little from those of the ungodly. This wallowing in the world now has believers 85

displaying strange body piercings and tattoos, wearing immodest dress styles, playing violent or occult video games, listening to dark music genres, watching sordid worldly entertainment, guzzling alcoholic beverages, engaging in illicit sex, and from excessive greed for wealth, gambling (this includes many investment schemes). Yes, some of this may not be immoral or sinful, but it indicates the extent to which God’s children conform to the world’s mores and fads rather than the values of the Kingdom. Surely anyone would feel uncomfortable, as I did, seeing a supposedly sanctified child of God seeking fame and fortune in the rock music scene dressed in a bizarre worldly outfit, with nose, lip and ear piercings, and adorned with tattoos. Some say this is necessary to identify with the ungodly and reach them for Christ. I believe this sends entirely the wrong message.

When believers are called to be holy and to not, ‘love this present world’ (2Tim 4.10), why is the church losing the battle with these worldly influences seeking to corrupt? I am convinced it is, in large part, due to believers not being ‘on guard’. All that glitters and the ‘fog of war’ has so confused believers they forget evil forces seeking to enslave are behind these temptations. More than once, Jesus warned to constantly be alert to evil, especially with His imperative to ‘watch and pray that you enter not into temptation’ (Mt 26.41, Mk 13.33, Lk 21.36). A warning so the believer ‘watches out’ and ‘is aware’ of any influences posing a threat. Not only the obvious ones, but those posed by friends, the societies they belong to, activities of work associates, and those they socialize with.

None should miss the importance of His warning.

Some will label this admonition about interacting with the world as paranoia. It’s not. Before joining in a worldly activity, it is wisdom to judge if it is ‘unclean’ or will contaminate. The challenge I had as a new believer was not to give in to the pressure to listen to the ‘dirty jokes’ I did before conversion. A habit not easy to ‘put off’ when a notable government official, and customer of the pharmacy where I worked, shared this kind of joke. I had to politely refuse to hear it and testify crude talk was not in keeping with my new values. A test, I believe, to see if my commitment to Christ was real.

Others will protest this radical separation from the world saying Jesus was ‘ a friend of sinners’ (Lk 7.34). Yes, He was and if a believer walks as He did in ‘the power of the Spirit’ (Lk 4.14) then they possibly can be too. But to habitually fraternize with the immoral homosexual and hetero-sexual, or even serious criminals is dangerous without the same anointing. They can be friends, but it had better be because Heaven has granted permission. When Christ ministered to prostitutes and other ‘sinners’ because the

‘ Spirit of the Lord was upon’ (Lk 4.18) Him, believers called to evangelize those ‘lost’ in deep darkness better have the same equipping. Otherwise, the warning about ‘evil company’ (1Cor 15.33) must be heeded. And if anyone hasn’t already realized, close liaisons with the ungodly can open the way for the transference of demons, what many have found to their dismay.

Now, when believers remove themselves from all interactions with the ungodly (1Cor 5.10) this is unbiblical; living as a monk, nun, or otherwise cloistered to escape the world’s influence is self-defeating. Yet, I find it troubling to 87

find more than a few believers ‘yoked’ together in business partnerships or other arrangements with the ungodly. (This is aside from a marriage where many factors lead to the unequal

‘yoking’). (See 2Cor 6.14) Yes, the ungodly can be acquaintances, even non-intimate friends, but, in general, that is all. After spending excessive time with unsaved friends, too many believers have been led astray, with more backsliding than those won to the Lord.

Another alarming trend is the number of believers ending up spiritually polluted after dabbling with the ‘unclean’ things of this world Many dubious and dangerous activities could be cited but examples are the use of remedies sourced in the occult (e.g., acupuncture, yoga, hypnotism, rikkei massage), engaging in perverted sex (e,g., oral and anal), and using new-age techniques such as yoga meditation and creative visualization. And though some methods to become rich may not seem dangerous, e.g., gambling (usually out of greed), these too can be lethal traps when demonic spirits seeking to bind with chains are behind much of it (and similar addictions).

Confirmed by the lawyer I heard who went to prison because of crimes committed to pay for his losses from a gambling addiction. He testified of finding freedom only after giving his life to Christ and being set free from demons of greed. (While he was in prison, a lady was led to write and share the gospel.) Christians often think worldly activities are ‘innocent’ or morally neutral, but after counseling them I know seemingly

‘innocent’ activities can contaminate the spirit. After sailing into treacherous waters to end up adrift or even as wreckage, some required salvaging from spiritual bondage. The simple truth is this: 88

unclean spirits lurk behind anything ‘unclean’ and engaging in a dubious activity—sexual matters in particular—always results in a degree of contamination. Hence, the warning about the threat ‘uncleanness’ (Gal 5.19, Eph 5.3) poses to spiritual purity. In other words, what is not patently immoral like fornication or adultery yet are activities believers need to turn away from, e.g., pornography. In traversing a perilous cliff by a narrow track, it is prudent to stay as far away from the edge as possible; many, if ignorantly, disregard this wisdom and the caution not to ‘touch these unclean things’ (2Cor 6.17).

‘Do not love the world or the things in the world; if anyone loves the world, the love of the Father is not in him.’ (1Jhn 2:1) Because the Godhead so ‘loved the world’ they condescended to visit it in the Son (Jhn 3.16). But this does not negate the fact the

‘world’ as a cosmic system is an enemy—hence, the above text.

An admonition understood differently in the church’s history, changing back and forth as to how separate believers should be from the world. Is this divine injunction, then, valid for today? I believe so, even more relevant now the pendulum has swung too far towards a casual, even licentious approach. In fact, the children of God are so seduced by the world, it is now firmly entrenched in the church. To such a degree we have a gospel of ‘hyper-grace’

and the love of God is now always ‘unconditional’. It is the false feel-good notion of ‘greasy grace’.

Indeed, this current pap (mush) offering greater ‘freedom’

confirms the inherent danger in any form of antinomianism (without law)—it is a license to sin. (See Rom 6.18) Moreover, in subscribing to this new ‘liberty’, many find to their dismay 89

the spiritual ‘hedge’ protecting them from demonic ‘serpents’

(Eccl 10.8) has been breached. Despising this invisible wall protecting from these ‘serpents’ is asking for trouble.

Now, I realize this current ‘liberal attitude’ is possibly a reaction, even correction, to the legalism of the holiness groups in the past. Their strict, legalistic code against shorter skirts and short hairstyles, the use of makeup, etc. was so stifling it produced sour, judgmental pentecostal believers and others in the ‘holiness’ camp. But in response to this legalism, we have the opposite extreme; an alarming trend when the values and pursuits of the world are becoming more unrighteous with each passing decade. Relatively harmless activities and pursuits in the past are now often degraded, even wicked, e.g., movies. (I use the word ‘wicked’ in its true sense). (See Is 5.20). This decline in morals and standards as Jesus predicted (Lk 17.26) has almost reached the decadence in the ‘days of Noah’ (Gen 6.12,13), and signals, the violence and corruption back then could be nearer than we think—along with divine judgment.

Even decency and consideration for others have descended into what can onl

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AM s ‘fera

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T e

HE ha

M vior.

AND BE SEPARATE,

SAYS THE LORD. DO NOT TOUCH WHAT IS UNCLEAN’. (2Cor 6:17) I realize this call requires careful application, yet more and more believers now resonate with it. If nothing else, this is an appeal to make a greater effort to disengage from the pollution of the world, much of which Heaven in the past has winked at. Now, no one, including me, advocates extreme withdrawal from the responsibilities of citizens to society or their patriotic duties.

Nonetheless, I am watching my involvement in those areas becoming more suspect in modern culture; such as the internet, 90

entertainment, sports (making it a religion), and today’s love of materialism and consumerism. All are threats to true holiness. The believer, then, should regard as urgent the need to reassess their involvement in these areas and determine if they feed an addiction to pleasure, hankering after wealth, and the fine things of life! Make no mistake, the ‘good life’ with its luxurious and comfortable living is an insidious trap. (Cf. Lk 16.25, Jam 5.5)

The lure of pleasure and excitement is an obvious temptation today. Yes, much of it can be innocent, but as modern games and recreational activities (many of them corrupt and rigged) promote more and more hedonism, these pose a real threat to a holy life.

Even the current preoccupation with gourmet food and drink or activities pursued in search of an ‘adrenaline rush’ are now an addiction for many. (This makes the promise of a similar ‘rush’ in religious gatherings also a worry.) These cultural forces certainly confirm Paul’s prediction about humans being ‘lovers of pleasure’

(2Tim 3.4) in the ‘last days’. A time already here to pose a threat to spiritual wellbeing; especially when immorality and greed no longer are merely annoying but have become much stronger temptations. When Lot escaped the judgment of Sodom, it is troubling to find him asking if he could go to a ‘little’ (Gen 19.20) city. I trust you do not think, as Paul warned, it is safe to allow a

‘little leaven’ in your life (1Cor 5.6). A minute dose of a toxin taken over a long time, can be lethal—useful for those using arsenic to kill.

RIGHTEOUSNESS HAS THE PROMISE OF A ‘FILLING’

The believer pursuing righteousness has the promise of being ‘filled’, and the foremost outcome is surely being ‘filled’

with the Holy Spirit. Absent this and other longings rarely get met, be it peace, joy, or victory over sin. A ‘filling’ they receive on the same basis as the Baptism with the Holy Spirit (by grace (Gal 3.2)). Yet, though it can’t be earned, there is a clear link in scripture between repentance and being ‘filled’

with the Holy Spirit, e.g., “Repent, and let every one of you be baptized in the name of Jesus Christ for the remission of sins; and you shall receive the gift of the Holy Spirit.’ (Act 2:38).

(See also Act 5.32 and Heb 1.9) This Beatitude (and the others), then, rewards the believer pursuing the same

‘righteousness’ as those who seek to qualify for ‘all these things’ (Mt 6.33), i.e., shelter, sustenance, etc.. Indeed, the blessings filling the ‘cup’ (Ps 23.5) of the righteous are those the luke

The wa

y a rm

re belie

prote v

ct e

e r

d can never enjoy. I list some below.

‘Guard…(the) heart above all else, for it is the source of life’.

(Prov 4.23. HSCB trans). Demonic attacks are not a figment of the imagination; indeed, they pose a greater threat than any ‘flesh and blood’. Hence, Paul’s instruction to put on the ‘breastplate of righteousness’ (Eph 6.14) as protection against spiritual ‘heart attacks’. Armor many interpret merely as justification or imputed righteousness. But this piece in the panoply of armor is more the legal standing enjoyed by every believer. When sin can open the door to spiritual attack ( does anyone dispute this), it is why Paul highlights this breastplate when concluding his remarks on how believers are to ‘walk worthy of the(ir) calling’ (Eph 4.1-6.20).

Confirmation this piece of armor must be interpreted as practical 92

righteousness. Believers thirsting after this kind are ‘filled’

with divine protection.

‘He is a shield to those who walk uprightly...guards the paths of justice, and preserves…His saints’ (Prov.2.7,8) Righteousness thwarts not only demonic harassment, it also preserves from other dangers—in particular, the ‘loose woman’ (Prov 2.16, 5.3, 6.24, 7.5). Now aside from this ‘woman’ being a reference to prostitutes or adulteresses, she is a metaphor for false religious groups seeking to seduce with sectarian heresies. What more than a few believers have fallen prey to after rebelling against a walk of holiness. Incidentally, it also preserves from swindlers and deceivers, i.e., con men.

They shall reign in life.

“YOUR THRONE, O GOD, IS FOREVER AND EVER; A SCEPTER OF RIGHTEOUSNESS IS THE SCEPTER OF

YOUR KINGDOM.’ (Heb 1:8) More than one enemy—be it sickness, fear, depression, temptation, etc.—threatens the peace and joy of the Kingdom’s citizens. All these must be thwarted, but it requires more than natural charm, aggressive rebuking, positive confession, or another biblical weapon to achieve this.

These strategies fail miserably unless backed by supernatural authority and power, and these reside in the ‘scepter of righteousness’ (the symbol for both). Any strategy employed must have the moral authority of a righteous life as its underpinning. Where sin, of course, strips this ‘scepter’ from the grasp. Overcoming any enemy also demands a high level of courage. Hence this proverb, ‘The righteous are as bold as a lion’ (Prov. 28.1) shows the truly righteous have the boldness it 93

takes to confront these threats; especially the fear conflicts generate. Courage is the first to go when sin is ‘in the camp’.

THOSE WHO HUNGER AND THIRST

Moreover, the reward promised for those who ‘hunger and thirst’ after righteousness. Now, believers often acknowledge the mandate to be ‘ holy’ (Heb 12.14), and some desire to be holy if it fits into their schedule. But as for turning from all sin, most show only half-hearted resolve. Rather than persist with living right, their approach is casual and carefree, i.e., a lackadaisical attitude to holiness. Unfortunately, this won’t ‘cut it’ as the reward is for dealing not only with the ‘fruit’ of sin, but also the ‘roots’. It requires both outcomes to qualify, and this comes from ‘hungering and thirsting’ after righteousness.

Not giving up until every vestige of sin and its roots is overcome.

Now,

before continuing, let me address the reward of ‘seeing the Lord’. What is referred to also in this verse, ‘ Pursue…

holiness, without which no one will see the Lord’ (Heb 12.14).

Like the Beatitude, it confirms this reward is for those who

‘pursue’ holiness or righteousness. Not in any old way but with the single-mindedness of one starving—‘hungry and thirsty’ for food and drink. Now, such a passion for holiness is because of divine grace; yet this is given to those who embrace repentance. It is disappointing, then, to find so few showing interest in turning from sin to be fully righteous as this Beatitude dictates. Certainly not the approach of the apostle Paul who longed to ‘lay hold of that for which Christ Jesus has also laid hold’ (Phil 3.12) of him, and who testified, ‘Thus I fight: not as one who beats the air. But I discipline my body and bring it into subjection, lest, when I have 94

preached to others, I…should become disqualified’ (1Cor 9.26,27). (If you imagine ‘see the Lord’ refers to heaven, I would rethink it.)

‘You have loved righteousness and hated wickedness; therefore God, your God, has set you above your companions by anointing you with the oil of joy’ (Heb 1.9 NIV). The heart able to rejoice (the ‘oil of joy’) is yet another reward for pursuing righteousness.

However, to warrant this, the believer must do more than ‘ love righteousness’—they also must ‘hate wickedness’. The hatred of evil buttresses the zeal for holiness to provide the synergy it takes to win the ‘ prize of the upward call’ (Phil 3.14). (A ‘merciful’ soul might think this is unworthy of a Christian, but hating evil is legitimate as long as it doesn’t bleed into ‘hating the sinner’.)

‘I acknowledge my transgressions and my sin is always before me. Against You only have I sinned.’ (Psa 51.3,4) At the core of the heart of the repentant believer is a moral compass and conscience sensitive to ‘evil’. Aware of the harm to God’s Name and themselves from sin, they ensure their voices are never silenced. If failing to obey the ‘royal law’ (Jam 2.8) of righteousness, they feel the pangs of conviction keenly. Therefore, are quick to show remorse and seek forgiveness from both the Lord and others where necessary.

‘Blot out my transgressions. Wash me thoroughly from my iniquity, And cleanse me from my sin.’ (Psa 51:1-2) Aware that outward transgressions often have hidden ‘fountains’, the penitent soul not only is concerned with overt sin but pursues freedom from these buried impulses. Yet knowing this can 95

require ‘heart surgery’, welcome any divine action to expose these flaws.

In the quest to be holy, the penitent believer also embraces the ‘dealings of God’. The trials (often severe) Heaven deems necessary to root out wrong attitudes, values, and behavioral patterns. Seeing these as the ‘work of righteousness’ (Isa 32.17), they accept with equanimity, even ‘joy’ (Jam 1.2) any divine ‘chastisement’. Each trial is seen as a blessing, not a curse. Not all believers have this mindset; rather than cooperate with the divine intent, many seek to escape what, admittedly, can be painful lessons. I get it, who wants to volunteer for the school of ‘hard knocks’ with a curriculum of disappointments, setbacks, and anguish.

But an aversion, even hostility to trials, is why the author of Hebrews penned this encouraging exhortation, “MY SON, DO

NOT DESPISE THE CHASTENING OF THE LORD, NOR BE

DISCOURAGED WHEN YOU ARE REBUKED BY HIM; FOR

WHOM THE LORD LOVES HE CHASTENS, AND

SCOURGES EVERY SON WHOM HE RECEIVES” (Heb 12:5,6). When a heavenly Father only allows what is ‘good’

(Rom 8.28) for His children, this confirms it is foolish to revolt against trials. Seeking to escape what is of eternal benefit can’t be wise. Some won’t do that, but will complain, even resent this divine discipline, but not the penitent soul; they regard these ‘dealings’ as the only way certain ‘fruits of righteousness’ (2Cor 9.10) can ripen in their life. To be counted worthy of this ‘personal training’ is seen as a blessing and the

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h l di

me sa

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ur way e

, d whe

O LO n it

RD; is m

I wil iss

l w ing

alk . i n Your truth; Unite my heart to fear Your name.’ (Psa 86:11) The repentant soul, then, 96

grieves over the smallest failure to walk uprightly. Nor do they give up in seeking to conquer wrong attitudes, the ‘weights’

believers are to ‘lay aside’ (Heb 12.1). And while others shun instruction on how to be holy—in seminars and books, etc.—

not the penitent believer. They value the counsel of ‘teachers of righteousness’ (2Pet 2.5) and are willing to spend the time and finance to learn from them. Incidentally, when thousands in the past flocked to holiness conventions at Keswick and other places, this lack of interest in pursuing righteousness is more than troubling. I trust you are not of that ilk, but like the psalmist above, cry to the Lord to ‘unite my heart to fear your Name’. A plea for his conscious and unconscious mind to unite so he can ‘ walk in truth’.

A PASSION FOR RIGHTEOUSNESS

‘Man of God, flee these things and pursue righteousness, godliness, faith, love, patience, gentleness’. (1Tim 6:11) Walking in righteousness must go beyond the insipid desire seen with believers, often more of a wish than anything. Too many are more focused on satisfying the cravings of the flesh than ‘on things above’ (Col 3.2), and this is not how it is meant to be for those called to leave a life of self-indulgence to please the Lord (Lk 9.23). Now, for those desiring to walk on the ‘highway of holiness’

(Isa 35.8), obeying the commandments of Jesus is an admirable place to start. Especially when He promised to ‘manifest Himself’

(Jhn 14.21) to those who do. However, such a mindset to holiness can easily be tainted by self-interest, either the hope of reaping rewards or escaping punishment for disobedience.

‘Therefore, whether you eat or drink, or whatever you do, do all to the glory of God.’ (1Cor 10:31) Holiness has to progress beyond any benefit the believer receives to pursuing it because it honors God, where the focus is now on shunning behaviors or attitudes that fail this goal. But even when there is the desire to see His Name honored (especially among the heathen) this can advance further. Namely to the new level of dedication Paul mentions here, ‘We make it our aim, whether present or absent, to be well pleasing to Him’ (2Cor 5:9).

Behavior and attitudes accepted in society today (and many believers) are often not pleasing to Heaven, ‘For the LORD

does not see as man sees; for man looks at the outward…but the LORD looks at the heart.’ (1Sam 16.7). Hence, the believer is focused now on wanting to ‘fully please’ (Col 1.10) the Lord, and where motivations are concerned, the gap between wanting to ‘please’ and ‘fully please’ can be significant.

THE CALL OF THE SPIRIT IN THESE LAST DAYS

‘ I counsel you to buy…white garments, that you may be clothed, that the shame of your nakedness may not be revealed.’

(Rev 3.18) These words of Christ are easily seen to be more relevant for believers living in the ‘last of the last days’ than those in the first century. Notably, a warning for those backslidden to

‘repent’ (v19) and buy ‘white garments’ to clothe their nakedness before it is too late. The same garments of ‘fine linen’ adorning the bride (Rev 19.8) and symbolic of the ‘righteous acts of the saints’.

A clear signal the time to be clothed in righteousness is now, not in some vague, distant future. Indeed, when so many agree the ‘time is short’ (1Cor 7.29), these words of Christ also are a salutary warning for the church today, “Behold, I am coming as a thief.

Blessed is he who watches, and keeps his garments, lest he walk naked and they see his shame.” (Rev 16.15).

Warnings, therefore, leaving those believers not clothed appropriately at His return without an excuse. There is no valid reason they should not suffer the consequences of ignoring Christ’s counsel. As to the penalty, it is discovered by comparing those words with His in the parable of the man lacking a wedding garment and his punishment was ‘outer darkness’ (Mt 22.11-13).

Now this is not hell (‘gehenna’) as the ‘darkness’ is a metaphor for the Great Tribulation’ (Mt 24.21, Rev 2.22). Those found ‘naked’

when the ‘groom’ (Christ) arrives will, along with unrepentant heathen, have to endure this time of intense suffering. When Christ is returning for marriage, the wedding party is expected to wear far more costly clothing than what is purchased for everyday use.

Hence, these wedding garments of ‘fine white linen’

(righteousness). Clothing the purchasers must pay a high price for, the cost of total consecration to Christ. What is paid now so they don’t lose their life when the two ‘beast’ powers rule the world (Rev 13).

‘He who is unjust, let him be unjust still; he who is filthy, let him be filthy still; he who is righteous, let him be righteous still; he who is holy, let him be holy still.’ (Rev 22.11) Many regard the cost of pursuing righteousness as too high and are unwilling to pay it. But for the willing, it means cultivating a passion to ‘seek righteousness first’ (Mt 6.33) before pursuing other goals like success, happiness, wealth, or even a successful ministry. The bottom line: as the body of Christ prepares for Christ’s return, this portends radical changes lie 99

ahead, the most critical being the church’s embrace of repentance.

For one thing is certain about this coming time of severe trial, all the ‘baubles’ of this world will be as ‘dross’, even worthless. It is, then, more than foolish not to pursue holiness, especially when the eminent A.W.Tozer has written, “the one burning ambition we should have in life is to so walk as to fully please the Lord”. Faced with the ‘perilous’ times ahead, many will rue the day they didn’t pursue this goal.

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CHAPTER 9

BLESSED ARE THE MERCIFUL

Blessed are the merciful, for they shall obtain mercy

Mt 5:7

The remaining Beatitudes all build on the foundation laid by the first four; in the main, by underscoring traits critical to walking in righteousness. And none more so than the trait of mercy, the very essence of God (Lk 6.36). Now, while goodness is the overarching trait of God’s character, central to it is the mercy He extends to humanity. Hence, the psalmist’s urging to, ‘give thanks for He is good for His mercy endures’ (Psa 107.1).

In fact, the psalms of prayer and praise extol mercy more than other divine virtues, confirming it should be the chief theme of the believer’s praise. Half the references in the bible to it are found there, with more than one psalm marveling at why Heaven shows such mercy to a fallen, rebellious creation—measuring it by the height of the heavens above the earth, eg.,Psa 103.11. One whole psalm with alternate lines repeating the refrain, ‘His mercy endures forever’ (Psa 136), is even dedicated to it. Besides those texts, others show God’s mercy to be ‘great’ (Psa 86.13), ‘abundant’ (1Pet 1.3) and

‘tender’ (Lk 1.78) and confirm mercy is central to His goodness. An even grander truth is that God ‘delight s’ (Mic 7.18) to show mercy; where humans are reluctant to bestow it, not so with Him. Even more amazing, He does not spare it, but 101

‘abounds in mercy’ (Psa 103.8). Is there any other truth providing as much comfort to the sinner?

WHAT IS MERCY?

‘The LORD…proclaimed, “The LORD…merciful and gracious, longsuffering, and abounding in goodness and truth.” (Ex 34:6) With this text revealing facets of God’s character, it too confirms mercy to be one of the greatest expressions of His ‘ goodness’. Overshadowing even other attributes of God, as James alludes to by saying His ‘mercy triumphs over judgment’ (Jam 2.13). If you wonder why God extends mercy to a creation insisting on rebelling against His commandments, even outright rejecting Him, it is because His mercy is rooted in ‘ pity’ (Psa 103.13) and ‘long-suffering’

patience (2Pet 3.9). Proof of His great ‘ compassion’ (Psa 145.8) for our weak, helpless state— ‘He knows our frame and remembers we are dust’ (Psa 103.14). In other words, we elicit divine mercy (more than the other created beings) because we were born ‘lame’ when our first parents ‘fell…into sin’ and

‘dropped’ us. A truth causing David to cry in amazement,

‘what i

‘Acs man(

cordi kind) that you

ng to Your lov are

ing- mindful

of Him?’

indness…the

(Psa 8.4)

multi

tude of Y our

tender mercies, Blot out my transgressions’. (Psa 51:1) Both Hebrew and Greek have more than one word to convey the breadth of Heaven’s mercy (the ‘multitude’ of it). And while the O.T. is focused on its ‘loving-kindness’ (demonstrated in ‘pity’ and

‘compassion’), the N.T. shows God’s mercy to have deep ‘inward affections’ (feelings of ‘compassion’ and ‘pity’). When put alongside other aspects of His mercy— longsuffering, gentleness, slowness to anger, readiness to forgive— this proves His ‘great love’ (Eph 2.4) for humanity. To better understand divine mercy, it 102

is helpful to also contrast it with the hardhearted attitude humans often have toward the plight of others; even better, to the kingdom of darkness and its merciless harassment of humans. Finally, one other characteristic of God’s mercy, even the epitome of it, is His willingness to forgive. A connection confirmed here, ‘To the Lord our God belong mercy and forgiveness, though we have rebelled against Him.’ (Dan 9:9).

More on this later.

THE BLESSING UPON THE MERCIFUL

The willingness to show mercy, then, is central to the believer’s walk in repentance. Once humility, remorse for sin, and meekness are in place, pursuing this trait should be automatic for citizens in the Kingdom. And when it sets in motion a ‘law’ of the Kingdom—being shown mercy in return (2Sam 22.26)—a quest with a big dividend. This cycle of sowing and reaping starts with the Lord showing mercy, but then continues when the believer forgives the ‘debts’ (Mt 6.12) of fellow humans. When the Lord responds with even more mercy to this, this completes the cycle.

Yet, not only the Lord reciprocates, fellow humans also respond with mercy; their judgments, even criticism or disapproval, are now much kinder, more charitable. To show mercy is indeed wisdom.

This Beatitude also points to the other half of this divine law—the consequence of failing to show mercy. It is to miss out on the forgiveness of God (Mt 6.14,15), one of, if not, the greatest blessing of all. A truth believers must never forget, especially those harboring unforgiveness. Who forfeit the peace of mind ‘the pardoned’ enjoy, instead to suffer a conscience fearful of judgment. None can escape what is a 103

‘cast iron’ law of the Kingdom—the measure of mercy proffered is the measure received in return. The bottom line: believers choose the outcome they want, and I deliberately used the word ‘choose’

because, like love, mercy is not a feeling. Now to some practical aspects of extending mercy.

THE NATURE OF MERCY

Slow to judge

‘The LORD is merciful…gracious, Slow to anger’ (Psa 103:8). I have already pointed out how the humble are patient with the weaknesses of others, but this verse indicates mercy (a virtue of ‘grace’) is also lenient with others’ failings—their idiosyncrasies or irritating behavior. In the main, because in judging others (or themselves), mercy doesn’t expect near perfec

C ti

it on.

ing

Jesus’ statement to ‘judge not’ (Mt 7.1), some claim it is never right to judge. But His edict is clearly couched in hyperbole, the figure of speech in wide use at the time. It cannot prohibit all judging, especially when He also spoke of

‘ righteous judgment’ which does not ‘judge according to appearance’ (Jhn 7.24), and, ‘with what judgment you judge, you will be judged’ (Mt 7.2). Rather than a moratorium, the edict conveys the seriousness of judging another—it is not to be taken lightly. But also, a warning so believers don’t suffer what the

Me unmer

rcy eve ciful do!

n modifie s the appraisal of others; again, because the merciful recognize their own proneness to err. Again, the humble has the advantage here, proving humility is the fountainhead for other virtues. Incidentally, to ‘judge rightly’, the believer must first ‘remove the plank from (their) own eye’

(Mt 7.5) because the ‘speck’ seen in the eye of another is usually the fault they have. (The greek words for ‘plank’ and

‘speck’ indicate similar items.)

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The merciful, then, are slow to judge, suspending as long as possible any determination. Rather than ‘jump to conclusions’ (as someone said, the only exercise many have) and see someone at fault, they give them the ‘benefit of the doubt’. And instead of thinking the worst where fault can be leveled, the merciful would rather believe the offender had ‘the best of intentions’—they ‘ think no evil’ (1Cor 13.5). Where someone truly warrants condemnation, then, like God, they extend mercy as long as possible. Not so the unmerciful who are quick to judge—often out of their own hurt—

and any appraisal is usually harsh, seeing others as unworthy of pity. But for the child of an All-Merciful God to judge like this is more than unbecoming.

Kind to all

‘As the elect of God, holy and beloved, put on tender mercies, kindness, humility, meekness, longsuffering’ (Col 3:12). This link between mercy and kindness is confirmed by the hebrew word,

‘ Khesed’ (Str2617); it is almost equally translated as ‘kindness’ (or

‘loving-kindness’) as it is ‘mercy’. Now, ‘kindness’ (a nebulous trait) is best seen as a facet of goodness, for the most part, the decency to treat others (even animals) with benevolence and respect (Prov 12.10). Incidentally, the main greek word for kindness shows it also to be ‘gentle’ and why it describes the

‘yoke’ (Mt 11.30) a disciple is to shoulder. Translated ‘easy’, it means ‘easy to bear—the ‘yoke’ is kind

‘Whoever has this world’s goods, and sees his brother in need, and shuts up his heart…does the love of God abide in him?’ (1Jhn 3.17) Though the word itself is missing, this verse 105

alludes to kindness, seeing it as an expression of love when it meets the needs of others. It also tells us kindness should be shown with the generosity of spirit God extends. Hence, even with an enemy, the merciful don’t ‘shut up’ or ‘harden (their) heart’

(Deut 15.7); for by extending mercy, they are a viable channel for God’s love—more so when they are willing to ‘suffer-long’ (Col 3.12).

Ready to Forgive

‘For You, Lord, are good, and ready to forgive, and abundant in mercy to all those who call upon You.’ (Psa 86:5) This ‘readiness’ to forgive is perhaps the greatest expression of mercy and is exemplified in God’s willingness to pardon the sins and trespasses of humans. But also, in the believer’s

‘readiness’ to forgive those sinning against them (this includes authorities and organizations). Much easier said than done.

Thankfully, the believer clothed with mercy from above overcomes the almost universal reticence to forgive. Yet, certain issues can still thwart them from extending mercy as God has asked. One of these issues is not understanding what forgiveness involves. Let’s, then, clear up a few misconc

Forgeptions.

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ss does not deny the offense. Some imagine it is easier to pardon if they embrace a level of denial to diminish the offense. But to not recognize its true nature and extent is not being merciful, just the opposite. While the conscious mind rationalizes complete forgiveness is given, the subconscious knows otherwise and the hurt festers on largely undetected. Now, it is frightening for victims of serious abuse to recognize the full nature of their trauma, yet despite this high hurdle, the truth has to be faced. Even if the time taken for this is lengthy, denying the facts is never the 106

answer. If it is to be properly dealt with, being realistic about the trauma as soon as possible is what counts. If not, the hurt will affect ongoing well-being.

Forgiveness is not an emotion. At least not primarily, or as most can testify, at the beginning. When benevolent feelings may or may not be present (in most instances, they aren’t), emotions are not an indicator of the readiness to pardon. In truth, knowing their fickle nature, God does not expect forgiveness to be accompanied by ‘warm fuzzy’ feelings. It is an act of the will, and the right emotions follow later, if at all. Yes, emotions can help in knowing other steps to take in life, but not in showing mercy; they only see the believer vacillate.

Committing to a decision to pardon wins the day; it alone can survive the ups and downs of a process which can go on for an extended period, even months, possibly years. A struggle the Lord understands far more than most think, especially if the offense was horrific; in such cases, He does not demand an immediate pardon be proffered. (One saying of Jesus intimates a believer is entitled to see if the offender will repent before pardoning (Lk 17.3,4)).

What is required is the willingness to forgive as the stages are worked through and the offense is fully recognized. In fact, when it takes time to process serious hurt, a pardon instantly proffered is usually not genuine. If this applies, don’t let others rush you; take as long as you need to properly deal with all the issues. If not, the hurt will continue to plague you emotionally, physically, and spiritually.

Forgiveness is the willingness to cancel a debt. When someone is sinned against, the offender owes a debt. This may 107

be merely an apology and request for forgiveness, or the indebtedness may be more substantial. But whether large or small, forgiveness cancels the debt even as Jesus taught with the words, “forgive us our debts, as we forgive our debtors” (Mt 6.12). Of course, the offender who has stolen—this includes reputation, sexual sanctity, physical wellbeing besides money— is obligated to make restitution, a remedy the courts may have to determine. Yet, even if a judge decides it requires compensation, this is an opportunity to forgo it in mercy. Suffice it to say, in these situations, the right course of action is not always obvious and it often requires divine guidance to avert problems. Now, even when the Lord indicates is not necessary to forgo a debt, the merciful attitude is being willing to do so.

Forgoing recompense, then, is a high mountain to climb.

Letting go the demand a murderer pay for their crime—an almost impossible act of mercy (especially for those who believe ‘revenge is sweet’). In these situations, God’s grace alone allows frail humans to do what is right. Now, when society and the legal system expect criminals to be punished, this too is just. Yet, God doesn’t give the believer what they justly deserve, but in mercy, cancels their debts. He is pleased when the believer does likewise (Mt 18.32-35).

Forgiveness does not embolden the offender. A further hindrance to showing mercy is the nagging thought it gives the offender license to re-offend. Indeed, the notion it emboldens them while making vulnerable the one offended is a tactic Satan uses to stop believers from extending forgiveness. And why many believe it is better if the offender continues to think they owe. But the opposite is true. Holding what is owed ‘over their head’ prevents 108

them from coming under conviction, while forgiveness opens the way for Heaven to deal with the offender. A truth taught by Paul saying mercy ‘heaps coals’ (Rom 12.20) on the offender’s head; a figurative way to express the guilt and shame forgiveness ‘heaps’ on them. Now, this might not apply in every situation, especially with pathological crimes.

Trust does not remain the same after forgiveness. Another concern with forgiveness is the idea of having to regard the offender as before; act as though it never happened and once more put full trust in the offender. This too is false as forgiveness restores an offender to when originally encountered. That is, they are entitled to the trust given to someone when first met and integrity is unknown and unproven. The offended are entitled to be cautious about trusting again, wary until has earned trust once more.

Turning from sin toward God results in changed thinking and behavior. An important attitude the repentant believer gains is forgiveness, usually after they see the hatefulness of their own sin and how the Lord has forgiven them in mercy—not just once but again and again. The repentant soul wants others to enjoy the same blessing.

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CHAPTER 10

BLESSED ARE THE PURE IN HEART

Blessed are the pure in heart, for they shall see God.

Mt 5:8

‘Out of…(the heart) are the issues of life’ (Prov 4.23). This proverb confirms the heart—the seat of affections—largely determines behavior, that by which people are usually judged.

However, the outward behavior others observe may not be righteous if it springs from an ‘impure heart’. More than conduct, the intentions of the heart attract the Lord’s attention; what is acceptable in the sight of man is not with Heaven if the source is a polluted ‘spring’. (See 1Sam 16.7) Hence, this requirement for those walking in repentance to have a ‘pure heart’. The believer may have ‘clean hands’ but can’t ‘stand in the Holy Place’ unless they have a ‘pure heart’ (Psa 24.3,4).

WHAT IS A PURE HEART?

‘The purpose of the commandment is love from a pure heart…a good conscience, and from sincere faith.’ (1Tim 1.5) With this Beatitude having the reward of ‘seeing God’, it is important for me to establish what constitutes a ‘pure heart’.

(Distinguished from a ‘good conscience’ in the text above; a pardoned conscience is one thing, a ‘pure heart’ is another.) Now, ‘pure’ in the N.T. is a translation of several greek words, each indicating a different kind of purity—either ‘ritual purity’

or ‘without mixture’. Or what is ‘pure having been cleansed’

(Vines) as in this Beatitude and the text above, (A state different to a ‘circumcised’ heart.)

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‘Purity of heart’ (according to the above text) is needed to love as God does; as Paul confirmed in indicating the heart is not pure if the believer’s motive for giving their ‘body to be burned’ (1Cor 13.3) as a martyr is for accolades or some other personal gain. Yet, with that said, a ‘pure heart’ (in the context of this Beatitude) is not necessarily one free from every ungodly thought, desire, or even lust of the flesh. Yes, such ‘heart issues’ must be addressed to meet the standards of righteousness in scripture, yet even when these are dealt with, the heart can still be ‘impure’. This Beatitude mandates a ‘purity of heart’ free of a different, more serious kind of fault; an evil ‘ root’ (Lk 3.9) able to corrupt an otherwise praiseworthy life.

Before identifying this dangerous ‘impurity’, it is important to explore the promise of ‘seeing God’. The reward referred to also here, ‘Pursue…holiness, without which no one will see the Lord’

(Heb 12.14). Now, most believers will see this verse and the Beatitude as referring to heaven, and while it may be a valid interpretation, others fit it much better. The first is to see it fulfilled in a time of worship when the curtain is drawn back into the heavenly realm so the ‘ glory of the Lord’ (2Cor 3.18) is ‘seen’.

Another is to interpret it fulfilled when the Lord is ‘seen’ as

‘present help in trouble’ (Psa 46.1) after ‘sight’ of Him is lost in dark clouds of trial.

However, this promise of ‘seeing God’ is best interpreted by these verses, ‘ We know that when He is revealed, we shall be like Him, for we shall see Him as He is. And everyone who has this hope…purifies himself… as He is pure.’ (1Jn 3.2,3) Note, the same connection between ‘purity’ and ‘seeing God’.

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This gives rise to two points: first, this ‘seeing’ is linked to a revelation of Christ at the end of the age. Second, this is not the

‘purity’ imputed in ‘justification’ but the outcome of a proactive approach—confirmed by the words, ‘purifies himself’. Knowing this requirement or even having the desire to be ‘pure’ is, then, not sufficient; the words indicate much more is required of believers.

The step of utter dedication to doing God’s will—what many are not disposed to do.

Now, what I have written above requires elaboration, but before doing that I need to establish the ‘appearance’ this verse refers to. First off, it can’t be when Christ returns with the clouds, a trumpet blast, a shout, and the voice of an archangel (1Thes 4.16); being alive is the only requirement to participate in the event when ‘ every eye shall see Him’ (Rev 1.7). When the ‘pure in heart’ (those who paid the price of the ‘entrance ticket’) alone see Him, this has to be a different appearance. It is the event when Christ appears in a private revealing to those who qualify; what this verse confirms, ‘ to those who eagerly wait for Him He will appear a second time…for salvation’ (Heb 9.28). This is not a meeting with the ungodly, or even with believers unwilling to

‘eagerly wait for Him’, but a ‘secret appearance’ for those waiting for Christ to return for their impending ‘marriage’. Expectantly waiting much as the Middle-Eastern bride waits for her ‘groom’ to return. Now, to believe every believer ‘eagerly waits’ for Christ’s return is a big stretch; very few now wait as the Middle Eastern bride does. That is, with a heightened level of expectancy because she doesn’t know the exact time of the groom’s arrival. This secret return of Christ demands the same patience and alertness; far different to how someone waits for the bus to arrive, or the kettle 112

to boil. It speaks of an eagerness to ‘see Him’ found only in those who walk in repentance. (The ‘bride of Christ’ does not include every believer. All are in the ‘body of Christ’, but like the first Adam, the bride of the ‘last Adam’ is taken from His

‘body’.)

More than likely, this is the event Paul refers to here, ‘ Now we see in a mirror, dimly, but then face to face. Now I know in part, but then I shall know just as I also am known’ (1Cor 13:12). Now, the full nature of this secret appearance is not understood as yet, and aside from the texts cited, only a few typological events in scripture confirm it. The first of these is when Joseph (a well-recognized type for Christ) reveals himself ‘secretly’ to his brethren (Gen 45.1). Significantly, at a time in the history of Israel’s prefiguring the end of this age. Another is the secret appearance of Jesus (Jhn 7.10) at the ‘Feast of Tabernacles, the final feast of summer and a biblical ‘type’ for the end of the age. (I address these and other ‘types’ more fully in a free e-book

‘Understanding the End-times’ you can request from me.) THE DEFILEMENT THAT DISQUALIFIES

‘Let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God.’ (2Co 7.1) This verse confirms impurity of the flesh and the spirit hold believers back from perfecting holiness. Though impurity of the ‘flesh’ is the easier of the two to ‘put off’, the spirit or heart must also be cleansed from attitudes such as pride, rebellion, and unforgiveness—all more difficult to remove. But even when both these are dealt with, the believer can still be 113

disqualified from ‘seeing God’ if a certain ‘sin of the heart’ is left untouched. Let me explain.

‘Create in me a clean heart, O God, and renew a steadfast spirit within me.’ (Psa 51.10) The psalmist qualifies his request here for a ‘ clean heart’ by asking for a ‘steadfast spirit’. That is, a heart free of any intent making him unfaithful (not steadfast), thus sabotaging his commitment to both the Lord and the covenant (Psa 78.36,37). Here is our first clue to the

‘heart’ meriting the reward of ‘seeing God’. It is one free of all disloyalty or infidelity, the sin Israel was plagued with throughout its history. Indeed, the sin to greatly anger the Lord and what the prophets especially railed against. Many of them warning of severe judgment if the nation did not repent of its infidelity to their heavenly ‘husband’. In other words, Israel had committed ‘spiritual adultery’ by ‘prostituting’ itself to other ‘gods’ and not staying loyal to the one true God. A grievous breach of the covenant made with them in mercy and loving-kindness and a level of infidelity which saw Israel eventuall

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thought worthy who has trampled the Son of God underfoot, counted the blood of the covenant by which he was sanctified a common thing, and insulted the Spirit of grace?’ (Heb 10.29) The disciple of Christ is also a ‘signatory’ to a covenant with binding obligations; these make the covenant valid, otherwise, it is a mere agreement. Hence, when the above text classifies unfaithfulness to the covenant sealed by Christ’s death as, ‘trampling on the Son of God’ and counting His blood ‘ a common thing’, it would be inadvisable to expect such disloyalty not to be punished, and the sin the letter to the Hebrews signals will be prevalent in the 114

endtime. It indicates many will be tempted to ‘ fall away’ (Heb 6.6) or go further and ‘shrink back to perdition’ (Heb 10.38, 39). (I address this more fully in an e-book titled ‘The Hope of Perfection’ You can request a free copy.)

‘ Do not refuse Him who speaks. For if they did not escape who refused Him who spoke on earth, much more shall we not escape if we turn away from Him who speaks from heaven. (Heb 12.25) As this age ends to birth the new, its turmoil and distress will pose a major threat to all, especially to the ‘lukewarm’ believer. In particular, the sin of infidelity for those with ‘half-hearted’

devotion to the Lord who, ‘ draw near to me with their mouth and honor me with their lips but their heart is far from me’ (Mt 15.8) Of course, many will be only ‘adherents’ to the faith who even now struggle not to backslide and slip into careless apathy. This time of upheaval and suffering will see more than a few lose the battle and depart from the Lord altogether. Unless there is widespread revival and a fresh wave of repentance, not many will be able to resist this spirit of unfaithfulness. Thankfully, every lukewarm believer will be given a final opportunity to repent before the age closes; yet, when scripture says, ‘It is a fearful thing to fall into the hands of the living God’ (Heb 10.31), certain judgment awaits those failing to respond to this act of mercy.

‘Beware…lest there be in any of you an evil heart of unbelief in departing from the living God.’ (Heb 3.12) Here is the proof an ‘impure’ or ‘evil heart’ wants to ‘depart from the living God’. Now, if you think this mischaracterizes a, ‘heart of unbelief’, let me identify its true nature. Yes, more than one version has it as merely ‘unbelief’, but the greek here is from a 115

root word revealing it should be translated as an ‘unfaithful heart’

(as in the NAB and other versions). The bottom line: while all kinds of ‘evil’ (Mk 7.21) proceed from within, the ‘adulterous’

heart is far more serious, an ‘evil’ most societies regard as a betrayal of trust, disloyalty deserving the severest punishment.

‘Cleanse me from secret faults. Keep back Your servant also from presumptuous sins; Let them not have dominion over me. Then I shall be blameless, And I shall be innocent of great transgression.’ (Psa 19.12,13) The connection here between

‘secret faults’ and the ‘ great transgression’ is the next clue to the identity of an ‘impure heart’. In other words, disloyalty or unfaithfulness is the ‘great transgression’ the psalmist is fearful of committing. As to the level of threat this poses at the end of the age, there is a strong clue when this is linked to a great

‘ deception’ (2Thes 2.1-3,10). Now, such is the level of deceit, this ‘strong delusion’ will not only dupe the ungodly; because of this, more than a few believers will depart from the faith. Of course, more will desert to escape the severe persecution, and others because the severe distress has soured and embittered them. Proof of the latter scenario was on display not long ago in Sri Lanka when many ‘christians’ disillusioned by the major tsunami in their region deserted the faith to return to their former religion, Buddhism. It would, then, be a grave mistake to ignore these warnings about the danger of apostasy, one no believer should make. (I address this more fully in an e-book

‘Understanding the Endtimes’; you can request a free copy from m

‘A e.)

dult erers and adulteresses! Do you not know that friendship with the world is enmity with God? Whoever therefore wants to be a friend of the world makes himself an enemy of God. Or do you 116

think that the Scripture says in vain, “The Spirit who dwells in us yearns jealously”? ’ (Jam 4.4,5) James, here, calls those who love the world, ‘adulterers and adulteresses’ because they are unfaithful to the marriage covenant with Christ. Now, it is deplorable when disloyalty destroys any relationship—be it a friendship or a business arrangement—but far more so when it is a marriage. So, is ‘spiritual adultery’ any less worthy of judgment?

‘Draw near to God and He will draw near…Cleanse your hands…and purify your hearts, you double-minded.’ (Jam 4.8) When James also says believers must ‘purify (the) heart’ of

‘double-mindedness’ if they are not to be disloyal to God’s holy standards (‘cleanse your hands’), this also connects the sin of spiritual ‘adultery’ with an ‘impurity of heart’. Indeed, those who are friends with the ‘world’ , he labels as ‘enemies of God’ (Jam 4.4). At the same time, confirming the world is an alluring temptress; a label more than justified judging by the numerous believers snared by its charms and pleasures in recent years. To be double-minded’, then, is no minor trespass, for as James says, it spurns the undivided love the ‘ Spirit yearns’ to have (Jam 4.5).

Yes, Satan has found in the ‘world’ a powerful weapon to beguile many into compromising their ‘purity of heart’.

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CHAPTER 11

BLESSED ARE THE PEACEMAKERS

Blessed are the peacemakers, for they

shall be called sons of God.

Matt 5.9

This honor of being called a ‘son of God’ is the reward for those modeling a core value of, the ‘God of peace’ (Rom 15.33), ‘The Lord of peace’ (2Thes 3.16), and, ‘ The King of peace’ (Heb 7.2). The ‘peace’ (with joy and righteousness) crucial to the life of the Kingdom and why the apostles prayed often for believers might know it (1Cor 1.3, 2Pet 1.2, 2 Jhn 1.3, Jude 1.2). When peacemakers model this divine trait, it is fitting this honor be reserved for them.

The trials all believers must endure, in large part, is the upshot of God’s purpose to have offspring in His ‘likeness’ (Gen 1.26).

As fire is needed to refine silver (Mal 3.3), trials purify to restore the divine ‘image’ within the believer, a transformation so they can walk worthy of God. Indeed, restoring this likeness of God in the believer is a core objective of their redemption from sin; a truth Christ underscores by saying His followers are to be so like the Father in character and ‘good deeds’ the ungodly cannot but

‘glorify’ (Mt 5.16) Him. When they embody God’s desire for,

‘ peace on the earth…goodwill towards men’ (Lk 2.14), peacemakers attest to this. Now, this ‘peace’ is often seen as the absence of disharmony, and it is true, it exists on some level absent disquiet, distress, anxiety, and the other outcomes of conflict. But the hebrew word for peace, ( ‘shalom’ Str7999), speaks of far more 118

than the absence of discord. To experience ‘shalom’ is to enjoy

‘soundness, prosperity, and welfare’ (all meanings of the word), all outcomes so believers enjoy wholeness of body, soul, and spirit.

WHO QUALIFIES AS A PEACEMAKER?

‘To reconcile all things to Himself…on earth or things in heaven, having made peace through…His cross.’ (Col 1.20) As the primary agents effecting reconciliation, peacemakers restore healing and harmony to relationships disrupted by animosity, hurt, or mistrust. What the Lord God, the ultimate peacemaker, did through the blood of the Cross so alienated humanity could be at peace with Him. And the great wonder of that was the offended party sacrificed to pay the price of reconciliation. Indeed, this supreme act of condescension—no less than the Son’s incarnation and death—resolved more than one core alienation. It also healed the division between Jews and Gentiles, separate ‘races’ before Calvary (Eph 2.14,15). But even more, His atoning death made a way for healing the divisions existing between tribes, ethnic groups, nationalities, genders, and even age groups. A reconciliation so the factions, parties, and diverse groups can live together in true peace. An accord realized only in the fully realized Kingdom of God where its citizens enjoy true harmony because its ruler is the ‘king of peace’ (Heb 7.2). What Heaven has always intended humanity to have.

Who, then, qualifies to be a peacemaker? Though every believer is to strive to, ‘keep the unity of the Spirit in the bond of peace’ (Eph 4.3), by maintaining this harmony of ‘spirit’, they act more as ‘peacekeepers’. As catalysts for peace, 119

peacemakers do more; in the main, due to their willingness to pay the cost of ‘bridging’ the divide separating the parties. Indeed, the readiness to sacrifice so peace is realized makes them true ‘sons of God’. Like Christ, they willingly sacrifice comfort, well-being, or something else so genuine reconciliation is achieved.

Peacemakers also have a proactive management style, and if the situation demands it, an uncompromising one. That is, because of their walk in repentance, the courage to confront where hostility is the result of sin (Prov 27.5), and even to reproof one or both parties. In other words, the moral standing to, ‘rebuke with all authority’ (Tit 2.15). However, more often than not, their success is due to investing time and energy into persuading the parties to overcome obstacles to reconciliation.

Most often, the feelings of betrayal or hurt because of ill-treatment, abuse, or some other offense, even the distress about the fractured relationship. Peacemakers are also willing to confront an aggrieved party harboring unforgiveness, challenging them to give up such a serious impasse to reconciliation. And keenly aware conflict is likely to break out again if issues are not fully resolved, peacemakers look beyond appeasement or ‘détente. They make the effort to remedy any lingering distrust able to imperil lasting reconciliation.

‘The way of peace have they not known’ (Rom 3.17). While there is ‘ no peace for the wicked’ (Isa 57.21)—personally or inter-personally—this verse points to why the unsanctified believer also lacks the ‘peace’ of the Kingdom. Now, no member of the Adamic race is altogether free of the proneness to quarrel, squabble, quibble, and dispute. Yet, the believer embracing repentance doesn’t have to lose the battle with these destroyers of ‘peace’.

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The opposite is true absent repentance; even to ‘keep the peace’ becomes difficult, let alone be the peacemaker. In fact, any unwillingness to turn away from the all too human tendency to be argumentative and cantankerous (‘ works of the flesh’ (Gal 5.20)), sees the hope of being a peacemaker dwindle. Other inclinations to be contrary and disagreeable are selfish ambition, envy, and pride (Phil 2.3, Jam 3.14). Once these get a foothold in an assembly of believers, they can disrupt one seemingly peaceful and united.

Indeed, these destroyers of peace are churning up much of the current disharmony and division in the world. To the extent, the level of polarization now citizens seriously at odds with each other, even at war. Is it a foretaste of the judgment when the apocalyptic ‘red horse’ (Rev 6.4) takes ‘peace’ from the earth? It could well be. Thankfully, this lack of harmony has a possible silver lining; it could be the wake-up call alerting peacemakers to the importance of their ‘ministry of reconciliation’ (2Cor 5.18).

Their future role in restoring ‘peace’ within families, churches, and communities could determine the well-being of the final generation. Yet, a calling beyond the grasp of any unless the

‘peace’ of God first ‘rules’ (Col 3.15) their own heart.

‘My soul has dwelt too long with one who hates peace. I am for peace; but…they are for war.’ (Psa 120.6,7) Hopefully, you the reader are not one ‘for war’ but desire to be a peacemaker. Yet, impossible without the resolve to also turn away from the human penchant for prejudice and proud disputation. Faults not easy to shift if the roots go deep in the family line.

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‘ A servant of the Lord must not quarrel but be gentle…able to teach, patient.’ (2Tim 2.24) The desire ‘for war’ cripples not only the ministry of a peacemaker, it disqualifies from leadership roles in the house of God. Shepherds of God’s flock are to embrace the ‘law’ of, ‘ the fruit of righteousness is sown in peace by those who make peace’ (Jam 3.18). Now, every believer must be ‘gentle and willing to yield’ (Jam 3.17) but those charged with guiding and nurturing others, this is paramount for. Leaders must also take note of the warning James gives about ‘fighting and war’ (Jam 4.2) within the church; he says it often stems from impatience and wrong pray‘ers.

o speak evil of no one, to be peaceable, gentle, showing all humility to all men.’ (Tit 3.2) The link between ‘peace’ and

‘humility’ here is yet another key to the success of a peacemaker. (Notice, it also requires them not to ‘speak evil’ of others). In fact, to counter the human tendency to flare up in temper, belligerence, and violence d, other traits the Beatitudes highlight also need to be embraced (Tit 1.7). Not only those but the ‘fruits of the spirit’ ( fruits of righteousness, (Phil 1.11)), especially the ‘gentle(ness)’ of Jesus (Mt 11.29).

THINGS THAT MAKE FOR PEACE

‘Therefore, let us pursue the things which make for peace and the things by which one may edify another.’ (Rom 14.19) While peacemakers are to pursue the ‘ things which make for peace’, so must those overseeing the household of God. That is, if they are not to offend those believers whose ‘faith is weak’ (Rom 14.21).

Elementary it seems, yet judging by what goes on today a policy many forget. The numerous shepherds failing to evaluate how they might offend ‘the weak’ congregant, even causing them to stumble 122

by what they say and do, is all too common. A pastor, seemingly with no thought of how it could offend, recently bought his wife a car costing $US200,000.

The one ‘thing that makes for peace’ above everything else is possibly forgiveness. Church leaders must never stop pursuing this expression of mercy, both in their own lives and those they shepherd. Ensuring they take the initiative to forgive from the heart when personally offended (even when the offender has not offered an apology) (Mt 18.35), and counseling others to do likewise. Of course, if a peacemaker offends, they must quickly offer an apology for what they said or did, no matter how small the infraction. Seek forgiveness to rectify any rift, and if the blame is to be shared, do their part as soon as possible.

Peacemakers, therefore, take seriously the biblical warnings about not forgiving and asking forgiveness (being sinned against and sinning against another). They realize failure to do what either scenario requires can result in a prison of torment (Mt 5.23-26, 18.32-35). And rather than curse enemies, peacemakers ‘bless them’ (Mt 5.44), making sure to render ‘good for evil’ (1Thes 5.15); then the Lord can convict and bring an offender to repentance (Rom 12.19ff).

As noted, there is a price tag to securing genuine reconciliation and ‘peace’ and though this can mean substantial sacrifice, peacemakers are willing to pay it. Most often it is the time it takes, but the cost can also be financial or the loss of face and privileges. Even if it is not ‘fair’ or not ‘deserved’, they pay it anyway, going beyond what is expected. Only after Abraham was willing to give up the right of first choice and 123

took the ‘leftovers’ was dissension with Lot resolved and peace restored (Gen 13.7-9).

THEY SHALL BE CALLED ‘SONS OF GOD’

The K.J.V. translates the greek ‘huioi theou’ (plural) in this Beatitude as ‘children of God’, but modern versions give it more correctly as ‘sons of God’. When Vines’ (expository dictionary) says, “huios (singular) primarily signifies the relation of an offspring to parent”, it can be translated as ‘child’

but the much more common greek word for children is

‘teknon’. Whereas ‘ huios’ is reserved for an adult male, a distinction confirmed when the N.T. uses it when referring to Christ as the ‘Son ( huios) of God’. Moreover, ‘huios’ reflects the dynamics of the patriarchal Middle Eastern family where adult males enjoy certain prerogatives, e.g., the inheritance and divine blessing pass to the eldest male on the death of the family patriarch. Adult males were also uniquely endowed to provide

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the Spirit of God, these are sons of God. For you did not receive the spirit of bondage again to fear, but you received the Spirit of adoption by whom we cry out,

“Abba, Father.”…For the earnest expectation of the creation eagerly waits for the revealing of the sons of God.’ (Rom 8.14-19) In this passage, ‘ huioi’ (plural) is found twice because Paul is writing about the mature sons destined to steward ‘the inheritance’

(Cf. Gal 4.1-6). And linking the, ‘ revealing of the(se) sons (huioi) of God’ (v19) with their ‘adoption’ (v15). Not the adoption in use today (as practiced by the ancient Romans) but the hebrew rite of passage whereby a son is placed as an adult in the family. (Today, it signifies a Jewish boy’s ‘bar mitzvah’.) There is only one ‘Son of God’, yet Heaven has purposed to have ‘many sons’ (Heb 2.10) 124

(male and female) mature in righteousness and clothed with glory. And because they resemble Christ (relatively), these are the ‘sons’ He is ‘not ashamed to call brothers’ (Heb 2.11). For like Him, they will be ‘ led by the Spirit’ (Rom 8.14) and exhibit the maturity qualifying them to be heirs of the Kingdom.

PURSUING PEACE

‘Flee the evil desires of youth and pursue righteousness, faith, love and peace…with those who call on the Lord out of a pure heart.’ (2Tim 2.22) ‘Pursue peace with all people, and holiness, without which no one will see the Lord. ’ (Heb 12.14) ‘ They must turn from evil and do good; they must seek peace and pursue it.’

(1Pet 3.11) These texts emphasize the need to pursue ‘peace’—

between believers and between them and ‘all people’. Mandatory for the body of Christ if its members are to function without disunity, schism, and discord being a handicap. Yet, if the local church lacks this unified ‘peace’, this is when peacemakers take to heart their mandate and ‘make every effort’ (Rom 14.19) to effect what Heaven so highly regards . (Cf. Prov 6.16-19).

The bottom line; it requires more than a casual approach to secure this sought-after unity, a blessing described as ‘good and pleasant’ (Ps 133.1). Hence, as the above texts make clear, the need to ‘pursue’ it as. Yes, other outcomes are to be ‘pursued’ but at the top of the list must be ‘peace’. Are you ready to be a peacemaker and ‘pursue’ what demands much?

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CHAPTER 12

BLESSED ARE THE PERSECUTED

Blessed are those…persecuted for righteousness’ sake,

for theirs is the kingdom of heaven.

Mt 5:10

This other ‘bookend’ to the important preface to the

‘Sermon on the Mount’ is notably different—it does not have a precept to observe. Instead, it completes the edifice Jesus has built by stating a truism about repentance. The truth of Heaven testing the believer’s decision to embrace repentance—if it is genuine. And is there anyone doubt, the ideal test for this is perse

P cution.

ERS

ECUTED FOR RIGHTEOUSNESS

‘Blessed are you when they revile and persecute you, and say all kinds of evil against you falsely for My sake. Rejoice and be exceedingly glad, for great is your reward’ (Mt 5.11,12). Now, persecution tests more than one aspect of the believer’s walk with the Lord, but none more so than their repentance. An especially rigorous test as the promised reward is for those enduring persecution for ‘righteousness sake’ or as the result of ‘ false’ accusation, i.e., those who deal honorably with the ungodly. Those who interact in objectionable or weird ways must expect scorn and persecution.

With this strict criterion for the reward of ‘the Kingdom of heaven’, it seems to me not too many believers will qualify. To be unjustly persecuted after doing the right thing is going to exclude many believers. Yes, some will accept the maltreatment if it results in earthly rewards of acclaim or acceptance—there is a ‘return on 126

investment’—but for most, it will be a bitter pill to swallow.

Only believers walking in repentance will be willing to suffer this kind of injustice. And when the reward is also for those who can ‘rejoice’ when persecuted, this is impossible, absent repentance. Scripture, of course, gives examples of those who passed the test’, e.g., Paul and Silas, and those who gloried in being ‘counted worthy to suffer’ (Act 5.41). Both could praise God after enduring unjust persecution (Act 16.24,25). Yet to remain joyful while angry, disappointed, feeling hurt, and abandoned will see many lose the battle (Heb 10.34).

Persecution, then, exposes the believer whose commitment to repentance is up to a certain point. A discovery they should welcome, as it can be the catalyst for them to seek the Lord as to the reason(s) for failing the test. Problems can then be remedied and fresh confidence gained on being ‘ faithful unto death’ (Rev 2.10). A blessing in disguise when undeserved persecution will almost certainly see large numbers depart the faith.

RIGHTEOUSNESS ALWAYS BRINGS PERSECUTION

‘All who desire to live godly in Christ Jesus will suffer persecution’ (2Tim 3.12). With the reality of this nexus between persecution and righteousness, why is it so many in the Western world do not suffer—at least, to any real extent—

what the believers do in other nations? Very few in the first-world have to cope with the ridicule, reviling, rejection, false accusation, ostracism, banishment, even martyrdom endured by third-world believers. Other factors play into this, but surely a significant one is the fact believers in the West live much like those around them. It is difficult to discern any appreciable 127

difference in the morality and ethics between them and the ungodly. The bottom line: with this minimal distinction the ungodly are not confronted sufficiently for them to get angry.

Stated more starkly: when believers have much the same values in speaking the truth, sexual morality, lack of greed, and a ‘love for this world’, their lives don’t arouse divine conviction in the ungodly. Hence, their willingness not to push-back.

In seeking to apply the precepts in the ‘Sermon on the Mount’, the use of ‘hyperbole’ must be taken into account. Yet, it is evident these tenets of the Kingdom were given so believers would lead starkly different lives from those of the

‘unsaved’; what Jesus reinforced by saying, ‘be perfect, just as your Father in heaven is perfect’ (Mt 5.48). Words many will dismiss out of hand (along with the other mandates) saying to meet such a benchmark is impossible. But don’t be too sure.

Dismissing the righteousness the Father in heaven wants to see is a mistake, especially when it is attainable with the firm commitment to ‘press toward’ the goal of ‘perfection’ (Phil 3.14). Not in the believer’s strength, but with them trusting in the ‘powe

r of

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His might

final analysis ’ (E

, it ph

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afe

to assume many believers

embrace much the same standards as the ‘world’ to avoid this persecution. A regrettable strategy, for it not only fails to expose the evil works of the unsaved, but it doesn’t alert them to a realm with purer moral and ethical standards. In other words, it thwarts the divine mechanism to bring them under conviction (Eph 5.11).

Incidentally, what truly frightens the ungodly to make them angry enough to lash out and persecute is the prospect of divine judgment. Here is the bottom line: those who seek to ‘be holy as He is holy’ can’t avoid persecution and to imagine otherwise 128

ignores these significant words of Christ, ‘ A servant is not greater than his master. If they persecuted Me, they will also persecute you’ (Jhn 15.20).

PERSECUTION SEPARATES OUT THE HYPOCRITES

‘Yet if anyone suffers as a Christian, let him not be ashamed, but let him glorify God in this matter. For the time has come for judgment to begin at the house of God; and if it begins with us first, what will be the end of those who do not obey the gospel of God?’ ( 1Pet 4:15-17) Though painful to consider, persecution is most likely the tool Heaven will use at the end of the age to separate out the ‘tares’, ‘goats’, and ‘bad fish’. The mechanism for the promised judgment of the church; both to remove those unwilling to be ‘partakers of His Holiness’ (Heb 12.10) but also so Christ has a bride to rule with Him, i.e., the ‘glorious church, not having spot or wrinkle or any such thing’ (Eph 5.27). Besides, if the church continues to have a ‘ mixed multitude’ (Ex 12.38), the ungodly will not have the promised witness to the gospel.

This, then, is the sobering truth: the judgment Jesus spoke about in warning of the ax being laid to ‘the root of the trees’

(Mt 3.10) and the ‘winnowing’ to remove those who ‘offend and…who practice lawlessness’ (Mt 13.41) must begin at the

‘ house of God’ (1Pet 4.17). The ‘hypocrites’ (play actors) only continue to intermingle with consecrated believers until the

‘ time of harvest’ (Mt 13.30). But judgment also on the church first before it can justly be loosed on the ungodly ‘ who do not obey the gospel’ (1Pet 4.17). In other words, if believers continue to walk in ways unworthy of the Lord the heathen can rightly argue they were denied the witness convincing them to 129

repent and believe. The bottom line: when history teaches persecution was used more than other means to purify the church, to think this ‘threshing’ instrument is not going to be used again underestimates the lengths Heaven will go to cleanse the church.

THE IMPERATIVE OF REPENTANCE

‘Go through, Go through the gates! Prepare the way for the people; Build up, Build up the highway! Take out the stones, Lift up a banner for the peoples!’ (Is 62.10) If Christ is to come again, a ‘highway’ of godly people must be prepared. A work I am convinced has already started since hearing in my spirit some years ago the word PREPARE. After reading my book, I hope you are persuaded repentance is at the core of this preparation. Genuine, mind-renewing, life-changing, bondage-breaking repentance so believers turn from all known sin and turn to the Lord and righteousness.

My final plea, then, is this: please don’t ignore what I believe is ‘present truth’; a ‘word’ the Lord wants many to hear, especially those who have not embraced this work of preparation. Those who don’t seriously commit to its precepts jeopardize their chance of surviving these coming days. More than one current prophet has warned the ‘day of evil’ draws near in its fullness, a ‘day’ culminating in a ‘time of trouble’.

But also identified as one ‘of sorrow’ (Mt 24.8), a ‘ perilous time’ (2Tim 3.1), and a day when ‘hearts fail…for fear’ (Lk 21.26). It will not be easy for either saint or sinner to endure this time of ‘suffering and patience’ (Jam 5.10); the tribulation of it will be the supreme ‘testing of…faith’ (Jam 1.3), and this before the suffering of the ‘Great Tribulation’, 130

Last but not least, I cannot shake the conviction one trial more than any other will test believers, and I refer to an unparalleled enticement to sin. As laid out, one serious temptation will be to

‘drawback’ and desert the Lord as a way to escape persecution, but other temptations of diabolical subtlety and wiliness are to flood the earth (2Cor 11.3). Almost certainly to see more than a few of God’s children stumble, with some going further and fall from grace. Numerous believers have already been seduced by the

‘ passing pleasures of sin’ (Heb 11.25), or if not that, have given in to ‘ pleasure and luxury’ (Jam 5.5) with its promise of a life of ease. This, with the bait of greater immoral, unclean, even perverse sexual gratification, about to be held out will likely see many more join those already dabbling in it. Only a solid commitment to walk in repentance ensures these alluring ‘honey traps’ do not ensnare.

This flood of temptation with the ‘strong delusion’ will certainly trap those refusing to turn from, ‘pleasure in unrighteousness’

(2Thes 2.11,12). And as mentioned, to imagine this powerful deception is will only affect the ungodly is a grave mistake.

Believers still with stubborn rebellion in their heart and those who have allowed deceit to determine their commitment to the Lord will be easy targets. (See Mk 4.19). This mandates deep repentance to escape deception of this magnitude.

STAYING THE COURSE

When repentance is worked out only over time, let me conclude this chapter and the book with a few thoughts on perseverance. Yes, the road is long with many ‘pit stops’ along the way, not to mention accidents. It is, therefore, unwarranted 131

to be impatient and anxious about the changes the Lord wants; rapid, radical change in any endeavor is unhelpful and it is no different with repentance. When the changes must be more than superficial (those lacking in depth usually do not survive when severely tested) the divine renovation can take a lifetime.

Please, then, don’t retreat because it takes too long, seeming to go on forever. Nor fret about having to repeat the lessons, all are troubled by this; change often comes only after repeated failures to respond to conviction by the Holy Spirit.

The heart easily rebels against alterations God wants, especially if it means giving up ingrained thinking or behavior.

These are usually ‘put off’ after facing up to them again and again.

Don’t, then, be discouraged by the slow rate of change; remain steadfast and be ‘patient and like the farmer wait for the precious fruit’ ( Jam 5.7) of righteousness to receive all the rain. No matter how many times you go ‘round the mountain’, keep going so you finish the race and receive the prize (1Cor 9.24). One last thought; if humility is the cornerstone of repentance, then setbacks in overcoming sin can be positive if it chastens and humbles even more. If all illusions about how strong and capable the ‘flesh’ is are destroyed, suffering defeat is not a great loss. In the end, the believer brought to the place of true humility and utter dependence on the Lord can rejoice.

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THANK YOU

Thank you for reading my book. If it has helped give you a greater understanding of Scripture, please consider leaving a review. Other books I have written that you may find helpful in preparing for the end-times are,

THE HOPE OF PERFECTION

HOW YOU CAN BEAT FEAR

UNDERSTANDING THE TIMES OF THE END

PREPARE FOR GLORY

You can obtain these free of charge as an e-book – pdf or epub

- by requesting them at the email address below.

You can email me at; johncorinbooks@gmail.com

I welcome any comments or other correspondence you may want to share with me.

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ABOUT THE AUTHOR

John Corin was born in Wellington, New Zealand, the great-grandson of the founders of the Methodist church in his locality. Converted in 1960 at age 17, for several years he served in Youth for Christ and Open-Air Campaigners before his marriage to Dulcie and relocating his family to Auckland where he assisted an independent Pentecostal church. First as a nighttime Bible College lecturer and, then, after leaving behind a career of fifteen years as a retail pharmacist, as the Dean of Studies for the full-time Bible College.

In 1985 he relocated his family to Perth, West Australia after an invitation to be Dean of Studies of an independent Pentecostal Bible College and Pastoral Counselor on staff in the local church. This tenure lasted for nine years until his appointment in 1992 as Registrar of the Perth campus of Tabor College. While there, he completed a B.A. in Ministry and resigned in 1995 to found a Prayer Counseling ministry for inner healing and deliverance. John is now retired from active ministry to publish books preparing believers for the end-time purpo

ses of God.

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