Sermon Tone Analysis

Last Week:

Last week we studied a more general topic than the persecution spoken of in our text.

We talked about suffering.

While all persecution is suffering, not all suffering is persecution (unless you are paranoid!).

We explored how suffering can cause some to turn away from Jesus.

We used a term for it: TFI (Traumatic Faith Injury)

If you were not here last week you can listen to the study on Facebook

Or, if you don’t like Facebook, I have posted it on RightNow Media (get it from our Website)

But tonight let’s go back to that last Beatitude and think about persecution:

For the sake of Righteousness

For the sake of Jesus

That looks like the persecution the prophets experienced

The Persecuted— Matthew 5:10–12

1.

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

Why? Doesn’t EVERYONE love a peacemaker?

Jesus said they will be called sons (and daughters) of God.

Actually, people might call them derogatory names.

Why?

Because even though a peacemaker may be working towards a good end, not everyone desires that conclusion to a matter.

They want to hate, strive, get revenge, etc.

BECAUSE THEY ARE JUSTIFIED TO FEEL THAT WAY.

Why should this cause us to rejoice?

So, we live out the beatitudes — and that pleases Jesus, but it doesn’t necessarily please others, even those who proclaim they are Christians.

So unbelievers and believers alike may persecute us.

Many times (not always!) persecution will PROVE we are living out the life of Jesus (the Beatitudes) in our lives.

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

Or people who are salt and light?

Or people who keep and teach the Law and the Prophets?

(as Brother Jay taught?)

Our light is God’s light shining through us.

And that light will bring glory to God from some and persecution from others.

I’ve never really thought about it before, but what is the difference between the Law and the Prophets?

The Bible Sense Lexicon says that, at the time of Jesus, 3 sections made up what was considered the scriptures: the Law, the Psalms and the Prophets

The Law (in 1st 5 books of OT, The Torah, the Pentateuch)

The prophets start at Isaiah and go through the end of the OT

Is there a difference in the teachings of the Law and the Prophets?

I thought about fasting.

The Law is almost (if not completely) silent about fasting.

One reference (very obligue) concerning Yom Kippur:

In the Prophets:

3. 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 do the beatitudes challenge us to be different?

Because they are so-o- contrary to the flesh.

These verses talk about the Law, but does it also refer to the teachings of Jesus?

From: LifeGuide Topical Bible Studies - Sermon on the Mount.

Concerning Persecution, this beatitude explodes several myths:

1.

The myth that Christianity is a means of deliverance from suffering.

As we become more like Jesus, we should expect to be treated like Jesus!

2. The myth that God loves his children too much to allow them to suffer at the hands of unbelievers.

God does indeed love us, but that does not mean we will be insulated from the pain of persecution.

3. The myth that those who suffer persecution are being chastised for their sin.

But remember: the persecuted are also the pure in heart!

Often it is precisely because of one’s success in manifesting the characteristics contained in the other beatitudes that provokes persecution.

4. The myth that suffering is always the sign of God’s displeasure or anger.

5.

The myth that suffering can separate us from the love of Christ.

But see Romans 8:35.

6.

The myth that suffering or persecution at the hands of the unbeliever is a sign of the latter’s victory.

See Rev. 12:11.

7. The myth that suffering is selective, restricted to a few special saints.

Says Stott:

“The condition of being despised and rejected, slandered and persecuted, is as much a normal mark of Christian discipleship as being pure in heart or merciful.

Every Christian is to be a peacemaker, and every Christian is to expect opposition.

Those who hunger for righteousness will suffer for the righteousness they crave.”

People may speak highly of these virtues, but they often despise the person in whom they appear.

“The only homage that wickedness can pay to righteousness,” noted Spurgeon, “is to persecute it.”

Several other things to note:

Jesus does not pronounce as blessed those who suffer for any reason whatsoever.

The beatitude applies to those who suffer for the sake of righteousness.

See esp. 1 Pt.

2:18–21.

In this passage we are told that to keep our mouths shut and patiently endure when suffering for some sin we have committed is no great virtue (Peter’s words are: “what credit is there …”).

But to restrain ourselves from retaliation and self-vindication when we are unjustly wronged is especially pleasing to the Lord.

Some suffering and persecution is deserved and therefore disgraceful.

But we have actually been “called” (1 Pt. 2:21) to endure unjust, undeserved persecution.

Again, Peter encourages you to “keep a good conscience so that in the thing in which you are slandered, those who revile your good behavior in Christ may be put to shame.

For it is better, if God should will it so, that you suffer for doing what is right rather than for doing what is wrong” (3:16–17).

In 1 Peter 4:12 we are told that we should “not be surprised at the fiery ordeal” of persecution and suffering that comes upon us, and that for 3 reasons.

(1) The suffering of persecution plays an essential role in our sanctification.

It is, says Peter, “for our testing” (4:12).

Suffering is critical to the formation of Christian character: it hones, refines, purges, and purifies us, as well as compels us to rely more wholeheartedly on the all-sufficiency of God’s grace.

(2) Suffering now will only serve to intensify the joy of our glorification (“to the degree that you share the sufferings of Christ, keep on rejoicing; so that also at the revelation of His glory, you may rejoice with exultation,” 4:13).

(3) Finally, there is a special, unique anointing of the Spirit on Christians who suffer for Christ’s sake and bear his reproach.

Indeed, “if you are reviled for the name of Christ, you are blessed, because the Spirit of glory and of God rests upon you” (4:14).

The word “glory” here has the definite article, lit.

“the glory,” thus pointing (most likely) to the “glory” of v. 13, the “glory” of Christ to be revealed fully at his second coming.

The point is this: to suffer reproach for Christ is to enter into the experience of that glory in advance of its ultimate and consummate display at the end of the age!

Note also in 1 Peter 4:15–16 that, again, some suffering is shameful, namely, the suffering that comes from sinning (v.

15).

However, as John Brown says, “there are (also) sufferings to which Christians may be exposed, merely because they are Christians, merely because they profess the faith, obey the laws, observe the institutions of Christ; and that such sufferings, however disgraceful in their own nature, and in the estimation of men, are no proper ground of shame to those who meet with them; but, on the contrary, should be subjects of giving glory and thanksgiving to God” (Expository Discourses on 1 Peter [Banner of Truth], 400).

If you wish to avoid persecution in the world, here is what you must do: mimic the world’s standards, never criticize its values, keep quiet about the gospel, laugh at its sordid humor, smile and keep silent when God’s name is mocked and reviled, and be ashamed of Jesus Christ.

Note also that Jesus broadens persecution to include insults and verbal attacks.

For us, in our day, this is often the only form of persecution we experience.

Notice that in v. 10 it is “for the sake of righteousness,” but in v. 11 it is “on account of Me,” i.e., Jesus.

Two things to conclude from this: (a) The world not only does not care for these qualities, it cares even less for the person in whom they are found.

(b) “This confirms that the righteousness of life that is in view is in imitation of Jesus.

Simultaneously, it so identifies the disciple of Jesus with the practice of Jesus’ righteousness that there is no place for professed allegiance to Jesus that is not full of righteousness” (Carson, 28).

Observe carefully how Jesus says we are to respond to such persecution:

“Rejoice and be glad!”

We are not to retaliate like an unbeliever would.

We are not to sulk like a child.

We are not to lick our wounds in self-pity like a beaten dog.