THE CONCERN OF THE RIGHTEOUS Wednesday April 22, 2015
Text: Proverbs 30:7 – 9 Memory verse v 8
Here is the concern of Agur (30:1), who wants to live righteously. His prayers and purposes in life are here expressed (30:7, 8). His desire was to live outside falsehood and lies because God hates falsehood (Psalm 119:118; Jeremiah13:25). He also desired neither riches nor poverty. He wanted an average and moderate life.
Having too much money can be dangerous, but so can having too little. Being poor, in fact, can be hazardous to spiritual as well as physical health. On the other hand, being rich is not the answer. Jesus warned that rich people have trouble getting into God’s Kingdom (Matthew 19:23, 24). Therefore like Paul, we can learn how to live whether we have little or plenty (Philippians 4:12), but neither poverty nor riches is the best.
What is your concern as a Christian in respect of living a life that pleases God? The most desirable outward condition is that of a moderate competency; free from the temptations of wealth and of poverty. Daily bread keeps us properly trusting in the continuity of God’s benevolence (Exodus 16:4; Matthew 6:11). This prayer of Agur and our Lord’s Prayer has some similarities. If we are removed from vanity and lies; if we are interested in the pardoning love of Christ, and have him for our portion; if we walk with God, then we shall have all we can ask or think, as to spiritual things.
Food for Thoughts: Agur prayed for a middle state, that he might be kept at a distance from temptations. What kind of prayer do you say?
Prayer: Lord, keep me at a distance from temptations of riches and poverty in Jesus name, Amen.
(2.) He prays that he may be kept from every condition of life that would be a temptation to him.
ReplyDelete[1.] He prays against the extremes of abundance and want: Give me neither poverty nor riches. He does not hereby prescribe to God, nor pretend to teach him what condition he shall allot to him, nor does he pray against poverty or riches absolutely, as in themselves evil, for either of them, by the grace of God, may be sanctified and be a means of good to us; but, First, He hereby intends to express the value which wise and good men have for a middle state of life, and, with submission to the will of God, desires that that might be his state, neither great honour nor great contempt. We must learn how to manage both (as St. Paul, Phil. iv. 12), but rather wish to be always between both. Optimus pecuniæ modus qui nec in paupertatem cedit nec procul à paupertate discedit–The best condition is that which neither implies poverty nor yet recedes far from it. Seneca. Secondly, He hereby intimates a holy jealousy he had of himself, that he could not keep his ground against the temptations either of an afflicted or a prosperous condition. Others may preserve their integrity in either, but he is afraid of both, and therefore grace teaches him to pray against riches as much as nature against poverty; but the will of the Lord be done