Commands of Christ-12b

August 4, 2021 The Commands of Christ – 12b

Adult Bible Study

The Beatitudes (Part 2)

Ice-Breaker:

Why do you think the beatitudes have such universal appeal?

Terrance Klein: They do not describe the world in which we live. They tell us how to live in this world so as to prepare for one yet to come. Belief in another world gives us the courage to resist and to renew this one. And always remember: Jesus preached the Beatitudes. He lived them and died for them. And in rising from the dead, Christ confirmed them.

Recap: Series Foundational Scripture: Matthew 28:18-20 esp. vs.20

As we study the Commands of Christ we are using Tom Blackaby’s approach in his 2012 book, The Commands of Christ. In his book, Blackaby divides the commands of Christ into 6 areas:

1: Coming to God| 2: Christ as Lord | 3: Character 4: Concerning Others | 5: Calling | 6: Cautions

We have covered the commands that relate to coming to God:

Be born again | Repent | Come as a child | Love God with all your being | Receive the Holy Spirit | Enter through the narrow door | Worship in Spirit and in truth | Abide in Me

We continue to cover the commands that relate to Christ is Lord of our life as we:

Deny Yourself | Take Up My Yoke and Learn from Me | Follow Me | You Have Heard It Said . . . but I Say to You | Pray This Way | Do This in Remembrance of Me | Remember What I Said

John Stott reminds us: The beatitudes set forth the balanced and multifaceted character of Christians. These are not eight separate and distinct groups of disciples, some of whom are meek, while others are merciful and yet others are called to endure persecution. They are rather eight qualities of the same group, who at one and the same time are meek and merciful, poor in spirit and pure in heart.

Further, the group exhibiting these marks is not an elitist set, a small spiritual aristocracy remote from common Christians. On the contrary, the beatitudes are Christ's own specification of what every Christian ought to be. All of these qualities are to characterize all his followers. They describe his ideal for us as citizens of God's Kingdom.

Dig:

Read: Matthew 5:1-12 (2 readings)

No, Jesus didn’t say, “I command you to… BUT, don’t these statements have the force of commands since they include blessing (favor with God), which implies NOT being/doing these things causes God to be against us?:

Be poor in spirit

To mourn

To be gentle

To hunger and thirst for righteousness

To be merciful

To be pure in heart

To be a peacemaker

To GLADLY suffer persecution for the sake of righteousness. Even more, to REJOICE when we suffer for Jesus.

1. From the world's point of view, why is it surprising that the meek will inherit the earth?

Who are the meek?

Complete Biblical Library: Praeis means "meek" or "humble, modest" (in contrast to quick-tempered, arrogant, or proud). The meek person surrenders everything to the Lord and His control. He bears injustice patiently and without bitterness

Fire Bible: This does not simply suggest a modest attitude toward other people. The “meek” are those who are humble and submissive to God. They depend on nothing but him for security in life and refuge from trouble. They commit themselves and the direction of their lives entirely to him. They are more concerned about God’s work and God’s people than about what might happen to them personally (cf. Ps 37:11). The meek, rather than those who aggressively pursue their own ways, ultimately will inherit God’s benefits and reign with him in the end.

So - back to the question … :

That doesn’t seem to be the way it has worked so far.

It believes that only the powerful, the ruthless, the rich will inherit the earth. How can “doormats” inherit the earth? That’s just not the way it goes in the “REAL” world.

Preacher's Outline and Sermon Bible - Commentary: Inherit the Earth: there are two points to be stressed in the reward to the meek (cp. Psalm 27:11).

1. The meek inherit the earth now; that is, they presently enjoy and experience the good things of the earth.

a. The meek have found themselves. They are comfortable with themselves. They know who they are; therefore, they are strong and confident, yet tender and humble.

"Being confident of this very thing, that he which hath begun a good work in you will perform it until the day of Jesus Christ" (Phil. 1:6).

"I know whom I have believed, and am persuaded that he is able to keep that which I have committed unto him against that day" (2 Tim. 1:12).

b. The meek know where they are going; they are teachable. They have nothing to prove. They have purpose, meaning, and significance in life.

"Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day: and not to me only, but unto all them also that love his appearing" (2 Tim. 4:8).

"And the Lord shall deliver me from every evil work, and will preserve me unto his heavenly kingdom: to whom be glory for ever and ever" (2 Tim. 4:18).

c. The meek are assured of victory, conquest, triumph over whatever confronts them. They are controlled; therefore, they control circumstances instead of letting circumstances control them. They are free from stress and tension.

"Therefore being justified by faith, we have peace with God through our Lord Jesus Christ: by whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God. And not only so, but we glory in tribulations also: knowing that tribulation worketh patience; and patience, experience; and experience, hope: and hope maketh not ashamed; because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us" (Romans 5:1-5).

"There hath no temptation taken you but such as is common to man: but God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear it" (1 Cor. 10:13).

d. The meek have peaceful souls. They carry whatever pressure and tension comes their way to Christ, and He relieves it all.

"Come unto me, all ye that labour and are heavy laden, and I will give you rest. Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls. For my yoke is easy, and my burden is light" (Matthew 11:28-30).

2. The earth is theirs eternally, that is, the new heavens and earth. An inheritance of eternal life and dominion is promised them, for they are joint-heirs with Christ.

"The Spirit itself beareth witness with our spirit, that we are the children of God: and if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with him, that we may be also glorified together" (Romans 8:16-17).

"That being justified by his grace, we should be made heirs according to the hope of eternal life" (Titus 3:7).

"Blessed be the God and Father of our Lord Jesus Christ, which according to his abundant mercy hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead, to an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you" (1 Peter 1:3-4; cp. 2 Peter 3:10-13).

"And I saw a new heaven and a new earth: for the first heaven and the first earth were passed away" (Rev. 21:1).

2. John Stott suggests that hungering & thirsting for Biblical righteousness involves three aspects: legal, moral and social. What does it mean to hunger and thirst for each of these?

Question 10. Legal (spiritual) righteousness is justification, a right relationship with God.

Moral righteousness is that righteousness of character and conduct which pleases God.

Social righteousness, as we learn from the Law and the Prophets, is concerned with seeking humanity's liberation from oppression, together with the promotion of civil rights, justice in the law courts, integrity in business dealings, and honor in home and family affairs.

Complete Biblical Library: The term dikaiosunē is applied both to God and to people in the New Testament. In reference to people it is concerned with the imputed righteousness “in Christ” and the practical righteousness of everyday living and conduct. The righteous judgment of God as well as His saving grace are particularly described in dikaiosunē language.

Fire Bible

Hunger and thirst for righteousness. This is one of the most important verses in the Sermon on the Mount. Without this intense desire for righteousness, a person will not pursue a deeper relationship with God or try to develop the rest of the character traits Jesus describes.

(1) The foundational requirement for all godly living is to “hunger and thirst for righteousness” (cf. 6:33).

Matthew 6:33 (NASB 2020)

33 But seek [imperative - yes, this IS a command] [and keep seeking] first His kingdom and His righteousness, and all these things will be provided to you.

Such hunger is seen in Moses (Ex 33:13, 18), the psalm writer (see Ps 42:2, 6, notes; 63:1, note) and the great missionary, Paul (Php 3:10).

The spiritual condition of Christians all throughout their lives will depend on their hunger and thirst for

(a) the presence of God (Dt 4:29),

(b) the Word of God (Ps 119),

(c) the interaction and friendship of Christ (Php 3:8-10),

(d) the companionship, guidance and influence of the Holy Spirit (Jn 7:37-39; 2Co 13:14),

(e) righteousness (5:6),

(f) God’s power (6:33) and

(g) the return of the Christ (2Ti 4:8).

I would add that the spiritual condition will also be affected by whether they hunger for fellowship with the saints. Yes?/No? Why?

Did Jesus command us to go to church?

John 13:34–35 NASB 2020

34 I am giving you a new commandment, that you love one another; just as I have loved you, that you also love one another. 35 By this all people will know that you are My disciples: if you have love for one another.”

The new church in Acts 2 sought continued fellowship with one another and discipleship from the Apostles.

1 Corinthians 12:12–27 NASB 2020

12 For just as the body is one and yet has many parts, and all the parts of the body, though they are many, are one body, so also is Christ. 13 For by one Spirit we were all baptized into one body, whether Jews or Greeks, whether slaves or free, and we were all made to drink of one Spirit. 14 For the body is not one part, but many. 15 If the foot says, “Because I am not a hand, I am not a part of the body,” it is not for this reason any less a part of the body. 16 And if the ear says, “Because I am not an eye, I am not a part of the body,” it is not for this reason any less a part of the body. 17 If the whole body were an eye, where would the hearing be? If the whole body were hearing, where would the sense of smell be? 18 But now God has arranged the parts, each one of them in the body, just as He desired. 19 If they were all one part, where would the body be? 20 But now there are many parts, but one body. 21 And the eye cannot say to the hand, “I have no need of you”; or again, the head to the feet, “I have no need of you.” 22 On the contrary, it is much truer that the parts of the body which seem to be weaker are necessary; 23 and those parts of the body which we consider less honorable, on these we bestow greater honor, and our less presentable parts become much more presentable, 24 whereas our more presentable parts have no need of it. But God has so composed the body, giving more abundant honor to that part which lacked, 25 so that there may be no division in the body, but that the parts may have the same care for one another. 26 And if one part of the body suffers, all the parts suffer with it; if a part is honored, all the parts rejoice with it. 27 Now you are Christ’s body, and individually parts of it.

Ephesians 4:15–16 NASB 2020

15 but speaking the truth in love, we are to grow up in all aspects into Him who is the head, that is, Christ, 16 from whom the whole body, being fitted and held together by what every joint supplies, according to the proper working of each individual part, causes the growth of the body for the building up of itself in love.

(2) The Christian’s hunger for God and his purposes is hindered—and even destroyed—by

the worries of life,

deceitfulness of wealth (13:22),

desire for temporal things (Mk 4:19),

lust for life’s pleasures (Lk 8:14)

and failure to trust Christ and remain in a right relationship with him (see Jn 15:4, note).

When a Christian loses his or her hunger for God and his standards, he or she will begin to die spiritually. For this reason, it is essential that we be sensitive and responsive to the Holy Spirit’s work in our lives and consciences, keeping us away from evil and drawing us closer to God (see Jn 16:8-13; Ro 8:5-16).

3. What has Jesus said so far (in the previous beatitudes) that might lead us to hunger and thirst for righteousness (Matthew 5:6)?

Because we realize we are destitute of the things of the Kingdom UNLESS we hunger and thirst for them.

Because comfort in the place of mourning comes from God alone.

Because we realize that God’s righteousness is the only thing that allows us to inherit anything.

Righteousness, for the child of god - means right standing with God — and don’t we want that above anything of this earth?

4. Jesus promises that those who hunger and thirst for righteousness will be filled (satisfied) (Matthew 5:6). What can you do cultivate a healthy, hearty spiritual appetite?

The Greek word for “filled/satisfied is used 12 times in the Gospel (14 in the NT). It is used literally 13 times in a literal sense — only once (in our 5:6) is it used figuratively.

One figurative use in Septuagint: Lamentations 3:15-16 (NASB) He has filled me with bitterness, He has made me drunk with wormwood. 16 He has broken my teeth with gravel; He has made me cower in the dust.

So, how do we cultivate an appetite for this figurative (but real!) state? (Whiteboard)

Make it a priority. Seek first the Kingdom of God (Matthew 6:33)

Through the Word.

Through prayer.

Through worship.

By seeking from the ONLY One who can satisfy.

An Exegetical Summary of The Sermon on the Mount (5:6)

QUESTION—How, when, and by whom will they be satisfied? God will satisfy them [ICC, Mor; TEV]. Some satisfaction takes place now [MLJ], but ultimate satisfaction will happen in eternity [ICC, MLJ, WBC]. They will be satisfied by a relationship with God unclouded by disobedience [TNTC2]. They will be satisfied by a world where righteousness dwells [ICC].

5. How would you define mercy (Matthew 5:7)?

Question 2. Richard Lenski in The Interpretation of St. Matthew's Gospel (Augsburg, 1964) helpfully distinguishes mercy from grace: "The noun eleos (mercy) . . . always deals with what we see of pain, misery and distress, these results of sin; and charis (grace) always deals with the sin and guilt itself. The one extends relief, the other pardon; the one cures, heals, helps, the other cleanses and reinstates" (p. 191).

6. Jesus says the merciful will be shown mercy (Matthew 5:7). Why do you think our treatment of others will affect God's treatment of us?

7. What opportunities has God given you to show mercy to those in need?

8. The "pure in heart" (Matthew 5:8) are not just inwardly pure, they are "utterly sincere" (J. B. Phillips). Their whole life, public and private, is transparent before God and others. Why is it difficult to live this way?

Question 5. The idea that "pure in heart" refers to inward purity is certainly consistent with the whole Sermon on the Mount, which requires heart-righteousness rather than mere rule-righteousness. Nevertheless, in the context of the other beatitudes, "pure in heart" seems to refer in some sense to our relationships. Thus the pure in heart, in their relations with both God and others, are free from falsehood. Their very heart—including their thoughts and motives—is pure, unmixed with anything devious, ulterior or base. Hypocrisy and deceit are abhorrent to them; they are without guile.

9. Why would the promise of seeing God (Matthew 5:8) be reserved for those who are pure in heart?

Question 6. Only the pure in heart will see God, see him now with the eye of faith and see his glory in the hereafter, for only the utterly sincere can bear the dazzling vision in whose light the darkness of deceit must vanish and by whose fire all shams are burned up.

10. Why is it fitting that "the peacemakers" will be called sons of God (Matthew 5:9)?

Question 9. A person who avoids conflict is not necessarily a peacemaker. Facing issues and helping people work through them is part of peacemaking.

11. How can we be peacemakers (Matthew 5:9) in our homes, in our churches and in society?

12. How is being a peacemaker different from settling for "peace at any price"?

Questions 10-11. It may seem strange that Jesus should pass from peacemaking to persecution, from the work of reconciliation to the experience of hostility. Yet however hard we may try to make peace with some people, they refuse to live at peace with us. Not all attempts at reconciliation succeed. Indeed, some take the initiative to oppose us, and in particular to "revile" or slander us. This is not because of our foibles or idiosyncrasies, but "because of righteousness" (Matthew 5:10) and "because of me" (Matthew 5:11), that is, because they find distasteful the righteousness for which we hunger and thirst (Matthew 5:6), and because they have rejected the Christ we seek to follow. Persecution is simply the clash between two irreconcilable value systems.

13. In spite of our efforts at peacemaking, what does Jesus say we will experience (Matthew 5:10-12)?

Why should this cause us to rejoice?

14. Why would the world hate the kind of people described in the beatitudes?

15. Dietrich Bonhoeffer, who was killed by the Nazis because of his faith, wrote: "With every beatitude the gulf is widened between the disciples and the people." How have the beatitudes challenged you to be different?

Adapted from: LifeGuide Topical Bible Studies - Sermon on the Mount.