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2. The Letters To Ephesus, Smyrna, Pergamos, And Thyatira

Article contributed by www.walvoord.com

Introduction

In the second chapter of the book of Revelation the second major division of the book begins. As previously mentioned, chapter 1 seems to fulfill the command of 1:19, “Write the things which thou hast seen.” Beginning in chapter 4, the material deals with “the things which shall be hereafter” (1:19). In chapters 2 and 3 the messages to the seven churches are referred to as “the things which are” (cf. 1:19). These messages, therefore, contain divine revelation and exhortation pertaining to the present age; and, having special pertinence in the present situation in the church, they constitute one of the most incisive and penetrating exhortations in the entire New Testament in relation to church doctrine and Christian living.

It is remarkable that so little attention has been paid to the importance of these two chapters. Archbishop Trench is cited by Seiss as lamenting that the Church of England omits reference to any of the material in these two chapters in portions selected for use in public services. Trench writes,

It is…to be regretted that while every chapter of every other book of the New Testament is set forth to be read in the Church, and, wherever there is daily service, is read in the Church, three times in the year, and some, or portions of some, oftener, while even of the Apocalypse itself two chapters and portions of others have been admitted into the service, under no circumstances whatever can the second and third chapters ever be heard in the congregation.65

In the revival of interest in eschatology in the twentieth century there has been a partial remedy of the previous neglect of the book of Revelation including special attention to the messages to the seven churches. Recent studies such as The Postman of Patmos by C. A. Hadjiantoniou have helped to dramatize the living character of these letters in the modern church, and the attention to their contribution has been duly given by competent New Testament scholars. It remains true, however, that many casual worshipers in Christian churches today who are quite familiar with the Sermon on the Mount are not aware of die existence of these seven messages of Christ. Their incisive character and pointed denunciation of departure from biblical morality and theology have tended to keep them out of the mainstream of contemporary theological thought. Many of the evils and shortcomings which exist in the church today are a direct outgrowth of neglect of the solemn instruction given to these seven churches.

There has been some debate concerning the theological significance of these seven churches. It is obvious, as there were many churches located in the area where these churches were found, that God divinely selected seven and seven only, and did not send messages to other churches that conceivably might have been more important. Swete states that there were from five hundred to one thousand townships in the province of Asia in the first century, some of them far larger than the cities of Thyatira and Philadelphia, and undoubtedly a number of them had Christian churches.66 He suggests that the answer to the problem of selection is found in the geographical location of the seven churches in the form of a gentle arch and located on a circular road connecting the most populous part of the province. The messages directed to these seven churches should therefore be considered as sent to the rest of the province and other churches as well.

The geographical order of presentation is followed, beginning at Ephesus, moving north to Smyrna, then farther north to Pergamos, then east to Thyatira, south to Sardis, east to Philadelphia, and southeast to Laodicea. However, other churches in the area were ignored, such as the church at Colossae and the churches at Magnesia (Manisa) and Tralles. It is understandable that the number of churches should be limited to seven as this is the number of completeness or universality in the Scripture, but there undoubtedly were other principles which determined the selection.

First of all, each church needed a particular message, and the spiritual state of each church corresponded precisely to the exhortation which was given. The selection of the churches was also governed by the fact that each church was in some way normative and illustrated conditions common in local churches at that time as well as throughout later history. The messages to the seven churches therefore embody admonition suitable for churches in many types of spiritual need. Along with the messages to the churches were exhortations which are personal in character constituting instruction and warning to the individual Christian. Each of the messages as given to the churches therefore ends in a personal exhortation beginning with the phrase “He that hath an ear, let him hear.”

Many expositors believe that in addition to the obvious implication of these messages the seven churches represent the chronological development of church history viewed spiritually. They note that Ephesus seems to be characteristic of the Apostolic Period in general and that the progression of evil climaxing in Laodicea seems to indicate the final state of apostasy of the church. This point of view is postulated upon a providential arrangement of these churches not only in a geographical order but by divine purpose, presenting also a progress of Christian experience corresponding to church history. As in all scriptural illustrations, however, it is obvious that every detail of the messages addressed to these particular churches is not necessarily fulfilled in succeeding periods of church history. What is claimed is that there does seem to be a remarkable progression in the messages. It would seem almost incredible that such a progression should be a pure accident, and the order of the messages to the churches seems to be divinely selected to give prophetically the main movement of church history.

Milligan is quite opposed to the idea that the seven churches represent chronological periods:

If we examine the tables of such a period drawn up by different inquirers, we shall find them so utterly divergent as to prove fatal to the principle upon which they are constructed. No one has been able to prepare a chronological scheme making even an approach to general acceptance. The history of the Church can not be portioned off into seven successive periods marked by characteristics to which those noted in the seven epistles correspond. Besides this, the whole idea rests upon that historical interpretation of the Apocalypse which is simply destructive both of the meaning and influence of the book.67

The prophetic interpretation of the messages to the seven churches, to be sure, should not be pressed beyond bounds, as it is a deduction from the content, not from the explicit statement of the passage. It is fully in keeping with the futurist point of view rather than the historic, as Milligan claims. It is not necessary to hold, as some have, that without the second and third chapters of the book of Revelation the church would be left without instruction regarding its progress in the present age. Other passages such as I Timothy 4 and 2 Peter 2-3 give information on this subject.

Much additional light, however, is given by a study of the messages to the seven churches, and the general trend indicated confirms other Scripture that, instead of progressive improvement and a trend toward righteousness and peace in the church age, it may be expected that the age will end in failure as symbolized in the church of Laodicea. This is taught expressly in passages describing the growing apostasy in the professing church culminating in the apostate Christendom of the time of the great tribulation. Simultaneous with this development in the church as a whole there will be fulfillment of the divine plan of God in calling out a true church designed to be a holy bride for the Son of God and a promised translation from the earth before the final tragic scenes of the tribulation are enacted.

Each message addressed to the seven churches of Asia has its own distinctive characteristics, but there are also many similarities. Each message begins with the expression “I know thy works.” Each offers a promise, “to him that overcometh.” Although there is variation in the order, each has the same concluding sentence, “He that hath an ear, let him hear what the Spirit saith unto the churches.” Each of the messages begins with an introduction in which the Lord Jesus is described, but in each message the description differs in keeping with the message addressed to the church. Most of the letters to the churches contain words of warning as well as promise to those who hear and respond. In general, these messages are letters of reproof, rebuke, and reassurance.

The Letter to Ephesus: The Church Without Love (2:1-7)

2:1 Unto the angel of the church of Ephesus write; These things saith he that holdeth the seven stars in his right hand, who walketh in the midst of the seven golden candlesticks;

Christ the Sovereign Judge. The first letter is addressed to the angel or messenger of the church of Ephesus. The Greek word aggelos, which has been transliterated in the English word angel, is frequently used in the Bible of angels, and this seems to be its principal use as noted by Arndt and Gingrich.68 However, it is often used also of men in Greek literature as a whole, and in several instances this word referred to human messengers in the Bible (Matt. 11:10; Mark 1:2; Luke 7:24, 27; 9:52). It is properly understood here as referring to human messengers to these seven churches. These messengers were probably the pastors of these churches or prophets through whom the message was to be delivered to the congregation.

The messenger of the church at Ephesus, which at that time was a large metropolitan city, was undoubtedly an important person and a leader in Christian testimony at that time. When the book of Revelation was written, Ephesus, the most prominent city in the Roman province of Asia, had already had a long history of Christian witness. Paul had ministered there for three years as recorded in Acts 19. The effectiveness of his ministry is stated in Acts 19:10: “All they which dwelt in Asia heard the word of the Lord Jesus, both Jews and Greeks.” The preaching of the gospel had affected the worship of Diana, in whose honor the temple of Diana had been built in Ephesus, a structure considered one of the seven wonders of the world. The reduction in the sale of idols of Diana and the Christian teaching that these idols were not worthy of worship resulted in the riot recorded in Acts 19:23-41.

Demetrius, a leader among the silversmiths in Ephesus, called a meeting of his fellow craftsmen and addressed them in these words: “Sirs, ye know that by this craft we have our wealth. Moreover ye see and hear, that not alone at Ephesus, but almost throughout all Asia, this Paul hath persuaded and turned away much people, saying that they be no gods, which are made with hands: So that not only this our craft is in danger to be set at nought; but also that the temple of the great goddess Diana should be despised, and her magnificence should be destroyed, whom all Asia and the world worshippeth” (Acts 19:25-27). The resulting riot forced Paul’s departure from Ephesus, but the incident is a remarkable testimony to the power and effectiveness of early Christian witness in this important city.

After Paul’s ministry at Ephesus came to a close, evidence indicates that Timothy for many years led the work as superintendent of the churches in the area. There is reason to believe that the Apostle John himself, now exiled on Patmos, had succeeded Timothy as the pastor at large in Ephesus. It was to this church and to Christians living in Ephesus at the close of the first century, some thirty years after Paul, that the first of the seven messages is addressed.

Christ is introduced in the message to Ephesus as the One who “holdeth the seven stars in his right hand, who walketh in the midst of the seven golden candlesticks.” This portrayal of Christ corresponding to that given early in the first chapter of Revelation is a symbolic presentation of the fact that Christ holds the messengers of these churches in His right hand, a place of sovereign protection as well as divine authority over them. The word for “hold” (Gr., kraton) means “to hold authoritatively.” The messengers, therefore, are held in divine protection and under divine control. Earlier, John had written of the security of the believer in the hands of an Almighty God in John 10:28-29: “And I give unto them eternal life; and they shall never perish, neither shall any man pluck them out of my hand. My Father, which gave them me, is greater than all; and no man is able to pluck them out of my Father’s hand.” The same truth is presented symbolically in this vision of Christ.

2:2-3 I know thy works, and thy labour, and thy patience, and how thou canst not bear them which are evil: and thou hast tried them which say they are apostles, and are not, and hast found them liars: And hast borne, and hast patience, and for my name’s sake hast laboured, and hast not fainted.

Commendation of doctrine and diligence. The second important fact in this vision, Christ walking in the midst of the seven golden candlesticks or lampstands (Gr., lychnio„n), symbolizes His presence and observation of the testimony of the churches of Asia. His message to the church is based on His knowledge of their notable and commendable works. He mentions their labor or toil, their patience or steadfastness, their abhorrence of those who were evil, and their ready detection of false teachers who claimed to be apostles but who were not. These remarkable characteristics are sorely needed in the church today where too often there is failure to serve the Lord patiently, and the tendency is to compromise both with moral and theological evil. The Ephesian church is therefore commended for abhorring that which is morally bad as well as that which is theologically in error.

In contrast to the fact that they could not bear those who were evil, he commends them for continuing to bear their proper burdens, repeating again the fact that they have patience, literally, that they “keep on having patience,” which is an advance on the statement in verse 2. Likewise it is noted that their labor is motivated as work “for my name’s sake” and that they have not fainted or grown weary. These remarkable characteristics establish the fact that the church had served the Lord well, and few modern churches could qualify for such commendation.

2:4-5 Nevertheless I have something against thee, because thou hast left thy first love. Remember therefore from whence thou art fallen, and repent, and do the first works; or else I will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent.

Indictment for lack of devotion. In spite of these most desirable traits Christ declared that the church at Ephesus had failed in one important matter, namely, “thou hast left thy first love.” In the Greek the order of the words is especially emphatic in that the object of the verb is before the verb—“thy first love thou hast left.” The word for love (Gr., agape„n) is the deepest and most meaningful word for love found in the Greek language. Though they had not departed completely from love for God, their love no longer had the fervency, depth, or meaning it once had had in the church.

The spiritual problem of the church at Ephesus can best be seen in the perspective of the threefold nature of man’s spiritual poverty. Some spiritual needs stem from lack of faith in God so that the individual either falls short of salvation itself, or, if saved, he lacks an abiding dependence on God and the promises of His Word. This constitutes a defect in the area of the intellect or in theology. The second problem of spiritual experience is in the exercise of human will. Many who have trusted in God have never yielded themselves completely to God, and as a result have not been filled with the Spirit. There is no indication that the church had seriously fallen short in either of these two spiritual areas. Their defect was a matter of heart rather than of head or will. The ardor which they once had had grown cold.

In the letter to the Ephesians, written some thirty years before in the early days of the history of this church, Paul commended them for their love for all saints. He wrote at that time, “Wherefore I also, after I heard of your faith in the Lord Jesus, and love unto all the saints, Cease not to give thanks for you, making mention of you in my prayers” (Eph. 1:15-16). The church seems to have fulfilled the same commendable qualities found in the apostolic church in Jerusalem. The period following Pentecost, described in Acts 2, was characterized by love and devotion for Christ Himself, a love for the Word of God, a love manifested in fellowship with the saints and in their prayer to God, and a love expressed in commendation to Timothy of “all them also that love his appearing” (2 Tim. 4:8).

The church at Ephesus was now in its second generation of Christians, those who had come into the church in the thirty years since Paul had ministered in their midst. Though they continued to labor faithfully as those who had preceded them, the love of God which characterized the first generation was missing. This cooling of heart which had overtaken them in relationship to God was a dangerous forerunner of spiritual apathy which later was to erase all Christian testimony in this important center of Christian influence. Thus it has ever been in the history of the church: first a cooling of spiritual love, then the love of God replaced by a love for the things of the world, with resulting compromise and spiritual corruption. This is followed by departure from the faith and loss of effective spiritual testimony.

In other portions of Scripture the danger of fading love for God is described. In Paul’s first letter to Timothy he wrote, “For the love of money is the root of all evil: which while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows” (1 Tim. 6:10). In similar vein the Apostle John wrote in one epistle, “Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him” (I John 2:15). The danger of substituting love for idols for love for God is stated in the closing verse of the same epistle: “Little children, keep yourselves from idols” (1 John 5:21). Even loved ones can stand between the child of God and his love for his heavenly Father. Christ Himself said, “He that loveth father or mother more than me is not worthy of me: and he that loveth son or daughter more than me is not worthy of me” (Matt. 10:37). Even the God-given institution of marriage can stand in the way of a true love for God. As Paul wrote to the Corinthians, “The unmarried woman careth for the things of the Lord, that she may be holy both in body and in spirit: but she that is married careth for the things of the world, how she may please her husband” (1 Cor. 7:34). Whatever the object of love, anything which hinders a true love for God may cause a Christian to lose his first love even as was true of Ephesus so long ago.

To correct the spiritual declension into which they had fallen, the Lord directs three urgent exhortations. First He commands, “Remember therefore from whence thou art fallen.” To correct any departure from God the first step is to go back to the place of departure. Ephesian Christians were therefore exhorted to remember the ardor which once gripped their hearts, the causes for it, the wonder of their newfound salvation, and the joy and satisfaction that were theirs in Christ. So often spiritual defection, whether of mind or heart, comes from forgetting that which once was known. The second aspect of his exhortation is embodied in the word repent (Gr., metanoeson, meaning “to change the mind”). They were to have a different attitude toward Christ and should resume that fervent love which once they had. In keeping with these first two exhortations the final one is embodied in the words “do the first works.” A true love for God is always manifested in the works which it produces. Though the Ephesian church had been faithful in many appointed tasks, these did not in themselves reflect a true love for God. They were not merely bondslaves of Jesus Christ bound by legal obligation, but they were those whose hearts had been given to the Saviour.

The Ephesian Christians were also sharply warned that if they did not heed the exhortation, they could expect sudden judgment and removal of the candlestick. As Alford comments, this is “not Christ’s final coming, but His coming in special judgment is here indicated.”69 The meaning seems to be that He would remove the church as a testimony for Christ. This, of course, was tragically fulfilled ultimately. The church retained its vigor for several centuries and was not only the seat of Eastern bishops but also the meeting place of the third General Council which took place in a.d. 431 and was held in the Church of Saint Mary, whose ruins are still extant today. Ephesus declined as a city, however, after the fifth century, and the Turks deported its remaining inhabitants in the fourteenth century. The city, now uninhabited, is one of the important ruins in that area, located seven miles from the sea due to accumulation of silt which has stopped up the harbor of this once important seaport.

2:6 But this thou hast, that thou hatest the deeds of the Nicolaitanes, which I also hate.

Commendation of hating the enemies of truth. Coupled with the exhortation to repent is the final word of approbation in verse 6 in which the Ephesian church is commended for hating the deeds of the Nicolaitans. Much scholarly speculation has arisen concerning the precise nature of this group’s error.70 The Nicolaitans apparently were a sect, and some have interpreted their name as meaning “conquering of the people” from nikao„, meaning “to conquer” and laos, meaning “the people.” This view considers the Nicolaitans as the forerunners of the clerical hierarchy superimposed upon the laity and robbing them of spiritual freedom. Others have considered them as a licentious sect advocating complete freedom in Christian conduct including participation in heathen feasts and free love. Alford states, “The prevailing opinion among the fathers was, that they were a sect founded by Nicolaus the proselyte of Antioch, one of the seven deacons.”71 Alford believes that this is substantially correct, and that it is supported by the statement “which I also hate” (v. 6) concerning which Alford states, “This strong expression in the mouth of our Lord unquestionably points at deeds of abomination and impurity: cf. Isa. 61:8; Jer. 44:4; Amos 5:21; Zech. 8:17.”72 That which was hated by the Ephesians was embraced by the church at Pergamos according to Revelation 2:15. Whatever the precise nature of this sect, it is noteworthy that a true love for God involves a fervent hate of that which counterfeits and distorts the purity of biblical truth. David raised the same question when he wrote, “Do not I hate them, O Lord, that hate thee? and am not I grieved with those that rise up against thee? I hate them with perfect hatred: I count them mine enemies” (Ps. 139:21-22). Though the Christian, like God, should love the world in the sense of desiring to extend to it the benefits of salvation, like David he should hate those who are the enemies of God.

2:7 He that hath an ear, let him hear what the Spirit saith unto the churches; To him that overcometh will I give to eat of the tree of life, which is in the midst of the paradise of God.

The invitation and promise. The letter to the Ephesians, like the other six letters, closes with an invitation and a promise: “He that hath an ear, let him hear what the Spirit saith unto the churches.” Though the message is directed to the church as such through its pastor, the individual is urged to respond to the exhortation and warning. So it is ever that God speaks to the ones who will hear.

Similarly to the closing messages to other churches, the message to the church at Ephesus contains a promise given to those who overcome: “To him that overcometh will I give to eat of the tree of life, which is in the midst of the paradise of God.” The promise here mentioned for overcomers is not a message to a special group of Christians distinguished by their spirituality and power in contrast to genuine Christians who lack these qualities; it is rather a general description of that which is normal, to be expected among those who are true followers of the Lord. The Apostle John in his first epistle asks, “Who is he that overcometh the world?” (I John 5:5). He answers the question, “He that believeth that Jesus is the Son of God.” In other words, those in the Ephesian church who were genuine Christians and by this token had overcome the unbelief and sin of the world are promised the right to the tree of life which is in the midst of the paradise of God.

This tree, first mentioned in the Garden of Eden in Genesis 3:22, is later found in the midst of the street of the new Jerusalem, where it bears its fruit for the abundant health and life of the nation (Rev. 22:2). It is especially appropriate that those who hate the evil deeds of the world and the idolatrous wicked worship are given that spiritual recompense of abiding in the abundant life which is in Christ in the eternity to come. The gracious nature of the promise is designed to restore and rekindle that love of Christ known in the early fervent days of the church and to be realized without diminishing in the eternity to come.

The Letter to Smyrna: The Church in Suffering (2:8-11)

The church of Smyrna was singled out by our Lord for the second of the seven letters. If one traveled from Ephesus to Smyrna, he would cover a distance of about thirty-five miles to the north, entering Smyrna by what was called the “Ephesian Gate.” Smyrna was a wealthy city, second only to Ephesus in the entire area and, like Ephesus, a seaport. Unlike Ephesus, which today is uninhabited, Smyrna is still a large city and contains a Christian church. Unger states,

Anciently it was one of the finest cities of Asia, and was called “The lovely—the crown of Ionia—the ornament of Asia.” It is now the chief city of Anatolia, with a mixed population of 200,000 people, one-third of whom are Christians.73

In this large and flourishing commercial center was the little church to which this message was sent. Smyrna is mentioned only here in Scripture, but from other literature it is evident that this city was noted for its wickedness and opposition to the Christian gospel in the first century.

2:8 And unto the angel of the church in Smyrna write; These things saith the first and the last, which was dead, and is alive;

Christ the Eternal One. To this church our Lord is introduced as the One who is “the first and the last, which was dead, and is alive.” In describing Himself as “the first and the last” Christ is relating Himself to time and eternity. He is the eternal God who has always existed in the past and who will always exist in the future. In keeping with this attribute He is also portrayed as the One who was dead, literally, the One “who became dead,” referring to His death on the cross. He is also the One who is alive, literally, “who lives,” referring to His resurrection as the eternal and resurrected One. He is not only the eternal One in relation to time but the resurrected One in relation to life. In His person He therefore is presented as the eternal One, a description which is prominent in the first chapter in the Revelation as given to John on the Isle of Patmos. The church at Smyrna is told that the One who was eternal became incarnate and died, a reminder that even the eternal Son of God willingly became subject to the rejection and persecution of man. Like Christ, the church at Smyrna should anticipate ultimate victory. Even as the grave could not hold Christ, and He is now described as the One who “lives,” symbolizing His triumph over death, rejection, and mistrial, so they too could anticipate their ultimate victory.

These features of the person and work of Christ are especially adapted to constitute words of encouragement to the church at Smyrna which was undergoing great trial and affliction. The word Smyrna itself means “myrrh,” a sweet perfume used in embalming dead bodies, and included in the holy anointing oil used in the Tabernacle worship in the Old Testament (Exodus 30:23). It was also a common perfume and is mentioned as used by the bridegroom in the Song of Solomon 3:6 where the question is asked, “Who is this that cometh out of the wilderness like pillars of smoke, perfumed with myrrh and frankincense, with all powders of the merchants?” Likewise in Psalm 45:8, the heavenly Bridegroom is described as using myrrh as perfume: “All thy garments smell of myrrh, and aloes, and cassia, out of the ivory palaces, whereby they have made thee glad.” The fragrance of Christ as the bridegroom is thus represented typically by the myrrh.

2:9 I know thy works, and tribulation, and poverty, (but thou art rich) and I know the blasphemy of them which say they are Jews, and are not, but are the synagogue of Satan.

Commendation of faithfulness in trial. In the best manuscripts the expression “thy works” is omitted, making the statement much more direct: “I know thy tribulation, and poverty.” In referring to their tribulation He assures them that He knows of their oppression by their enemies and its resulting affliction. The word used for “poverty” (Gr., pto„cheian) is the word for abject poverty. They were not just poor (Gr., penia). It may be that they were drawn from a poor class of people, but it is more probable that their extreme poverty is explained by the fact that they had been robbed of their goods in the process of their persecution and affliction. He quickly reminds them, however, “But thou art rich.” In the same spirit James refers to “the poor of this world rich in faith” (James 2:5) using the same Greek words for poverty and riches. Paul used the verb forms of the same words in his statement “as poor, yet making many rich” (2 Cor. 6:10).

It would seem that their persecutors were not only pagans, who naturally would be offended by the peculiarities of the Christian faith, but also hostile Jews and Satan himself. Recognition of the opposition of Jews is made in verse 9 where Christ said, “I know the blasphemy of them which say they are Jews, and are not, but are the synagogue of Satan.” As Alford observes,

These slanderers were in all probability actually Jews by birth, but not (see Rom. 2:28; Matt. 3:9; John 8:33; 2 Cor. 11:22; Phil. 3:4 ff.) in spiritual reality; the same who everywhere, in St. Paul’s time and afterwards, were the most active enemies of the Christians.74

Alford confirms this interpretation by the account of the martyrdom of Polycarp in which the Jews were active.75 Thus it has always been in the church; false religion has been most zealous in opposing that which is true. The Smyrna Christians found few friends in the hostile world around them.

2:10-11 Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life. He that hath an ear, let him hear what the Spirit saith unto the churches; He that overcometh shall not be hurt of the second death.

The exhortation and promise. Their present persecution, however, was only the forerunner of that which was to come. Christ predicted that the devil would cast some of them into prison, doing all in his power to stamp out this testimony in the midst of his domain. Christ indicated that they would be cast into prison and would be tried and would have tribulation ten days. He exhorted them, nevertheless, “Fear none of those things which thou shalt suffer… be thou faithful unto death, and I will give thee a crown of life.”

Scholars have pondered the allusion to the ten days. If the church at Smyrna is taken as representative of the church in persecution in the second or third century, ten days may be representative of this period. W. A. Spurgeon, assuming that the seven churches correspond to church history as a whole, states,

Is it not obvious that the “ten days” of persecution during which Satan would cast some of this Church into prison, refers to one of the seven church epochs to which the seven churches correspond? Then the “ten days” of persecution must refer to the ten persecutions of secular history during which great numbers of Christians were imprisoned and slain. Over these martyrs the second death will have no power.76

Some have found ten specific periods of persecution in these centuries. Walter Scott, who does not hold this view, quotes White in itemizing ten pagan persecutions as follows:

The first under Nero, a.d. 54; the second under Domitian, a.d. 81; the third under Trajan a.d. 98; the fourth under Adrian [Hadrian], a.d. 117; the fifth under Septimius Severus, a.d. 193; the sixth under Maximin, a.d. 235; the seventh under Decius, a.d. 249; the eighth under Valerian, a.d. 254; the ninth under Aurelian, a.d. 270; the tenth under Diocletian, a.d. 284.77

The date mentioned is the beginning of the reign of each emperor, not necessarily the beginning of the persecution. Some have applied the “ten days” to the ten years of persecution under Diocletian.

Most commentators such as Swete and Walter Scott take the reference to ten days as a symbolic representation of a specific period of time. Walter Scott writes for instance,

The expression “ten days” signifies a limited period, a brief time inconsistent with the length and period of pagan persecutions covering 250 years. The following reference to “ten days” will confirm the meaning of the term as implying a brief and limited time: Genesis 24:55; Nehemiah 5:18; Daniel 1:12; Acts 25:6; Jeremiah 42:7, etc.78

Likewise Alford states, “The expression is probably used to signify a short and limited time.”79 Alford cites scriptural support in the following references: Genesis 24:55; Numbers 11:19; Daniel 1:12; see also Numbers 14:22; 1 Samuel 1:8; Job 19:3; Acts 25:6.80 It is clear in any case that the church at Smyrna could expect further persecution including imprisonment for some of their number.

The problem of human suffering raised in the message to the church at Smyrna has occupied the minds of men through the centuries. For those of the Christian faith it is not difficult to understand why the ungodly should suffer. The question remaining, however, is why the godly should suffer as in the case of the Smyrna church. The answer to this question is largely bound up in the doctrine of the sovereignty of God. The will of God, however, is holy, just, and good. An explanation is given in Scripture for varied aspects of Christian suffering. In some cases, suffering in the life of a child of God may be disciplinary as indicated in God’s dealings with the church at Corinth (1 Cor. 11:30-32; cf. Heb. 12:3-13). In other cases it may be preventative as illustrated in Paul’s thorn in the flesh (2 Cor. 12:7). Paul was kept from exulting above measure in the divine revelation given to him through the humiliation of his thorn in the flesh.

Suffering is also represented in Scripture as teaching the child of God what could otherwise remain unlearned. Even Christ is said to have “learned… obedience by the things which he suffered” (Heb. 5:8), and for Christians in general the experience of suffering is educative. Paul writes in Romans 5:3-5, “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.”

Still a further reason for suffering is found in the fact that Christians through suffering can often bear a better testimony for Christ. This was true of Paul of whom it was said in Acts 9:16, “For I will shew him how great things he must suffer for my name’s sake.” The experience of the church at Smyrna, therefore, though undesired by them, was undoubtedly designed by an infinitely wise and loving God for their good as well as for the better testimony of the gospel.

To this suffering church Christ addresses two exhortations which are His watchword to all in similar circumstances. First, in 2:10 He writes them, “Fear none of those things,” which literally translated is “Stop being afraid.” They had nothing really to fear in this persecution because it could not rob them of their priceless eternal blessings in Christ. In any case they were in the hands of God. Whatever was permitted was by His wise design. Second, Christ exhorts them, “Be thou faithful unto death,” which translated literally is “Become faithful even unto death.” Up to this time apparently none of their number had died. They were exhorted to be faithful to the Lord when the test came even if it resulted in their death. Though their own lives might be sacrificed, their real riches were as far removed from this world as the heavens are above the earth. Being faithful unto death, they would be all the more sure that they would receive the crown of life. This is not to be understood as a crown or a reward attending eternal life, but rather that their crown would be life eternal itself. These words of encouragement and exhortation no doubt strengthened John himself as he was enduring the rigors of exile on a bleak island in his aged condition.

The persecutions and trials of the church at Smyrna were to be continued, as witnessed not only by the prophecy recorded here but by secular history. According to Ignatius, not long after the book of Revelation was written, Polycarp, the famous early church father, assumed the office of bishop in the church in Smyrna. It may be that he was already pastor of this church.81 Here he was a minister for many years, finally climaxing his testimony by dying a martyr’s death. When asked by his heathen judges to recant his Christian faith, he replied, “Four score and six years have I served the Lord, and He never wronged me: How then can I blaspheme my King and Savior?”82 The faithfulness of Polycarp to the end seems to have characterized this church in Smyrna in its entire testimony and resulted in this church’s continuous faithful witness for God after many others of the early churches had long lost their testimony.

The crown of life is apparently the crown of eternal life. The glories of life eternal stand in contrast to the trials of martyrdom and erase the dark shadows of persecution and death. The crown of life may be contrasted to the other crowns promised the child of God: the crown of righteousness for a godly life (2 Tim. 4:8), the crown of glory for faithful shepherds (1 Peter 5:4), the crown of gold, the evidence of our redemption (Rev. 4:4), the crown of rejoicing (1 Thess. 2:19), believers in heaven won by Paul, and the incorruptible crown (1 Cor. 9:25) for self-control in the race of life. The crown follows the cross. Some would limit the crown of life to martyrs, however, as a crown of abundant blessing—a crown of “royal environment,” a “symbol of victory,” and a “crown of joy.”83

In concluding the message to the church at Smyrna, the promise is given, “He that overcometh shall not be hurt of the second death.” The world in its rejection of the Christian message can inflict martyrdom and terminate life in this world, but those who are faithful in their opportunity to receive Christ in this life are promised that they will not be overcome with the second death, the sad lot of those who depart this life without faith in Jesus Christ as Saviour and Lord. The rich reward of those who are faithful unto death was also the expectation of the Apostle Paul who wrote as he was facing imminent martyrdom, “For I am now ready to be offered, and the time of my departure is at hand. I have fought a good fight, I have finished my course, I have kept the faith: 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. 4:6-8).

Just as the church at Ephesus in large measure is representative of the spiritual state of the church of Jesus Christ in the world at the close of the first century, the fruit of apostolic ministry and faithful labor, so the trials of the church in Smyrna symbolize the persecution and trials the early church endured until the time of Constantine in the beginning of the fourth century. Though beset by many foes and without the power of wealth which characterized the later church, these years witnessed to the purity and fidelity of those who represented Christ.

It is noteworthy that the word of Christ to the church of Smyrna contains no word of rebuke. The very trials that afflicted them assured, them of deliverance from any lack of fervency for the Lord and kept them from any impurity or compromise with evil. Such is the recompense for those who endure trial for Christ in this age. The purifying fires of affliction caused the lamp of testimony to burn all the more brilliantly. The length of their trial, described here as being ten days, whether interpreted literally or not, is short in comparison with the eternal blessings which would be theirs when their days of trial were over. They could be comforted by the fact that the sufferings of this present time do not continue forever, and the blessings that are ours in Christ through His salvation and precious promises will go on through eternity. The second death with its reference to the judgment at the great white throne (Rev. 20:11-15) was not to be their lot, but they were assured eternal blessings in the presence of the Lord.

The Letter to Pergamos: The Church in Compromise (2:12-17)

2:12 And to the angel of the church in Pergamos write; These saith he which hath the sharp sword with two edges;

Christ the judge of compromise. To the church at Pergamos, or Pergamum, one of the most prominent cities of Asia, the third message of Christ was directed. Located in the western part of Asia Minor north of Smyrna and about twenty miles from the Mediterranean Sea, it was a wealthy city with many temples devoted to idol worship and full of statues, altars, and sacred groves. It was an important religious center where the pagan cults of Athena, Asclepius, Dionysus, and Zeus were prominent. This city was the official residence of the Attalic princes. A university was also located there. Among its famous treasures was a large library of two hundred thousand volumes, later sent to Egypt as a gift from Anthony to Cleopatra. One of the products for which this city was famous was paper or parchment, which seems to have originated here, the paper itself being called pergamena. One of the prominent buildings was the magnificent temple of Esculapius (also spelled Asklepios), a pagan god whose idol was in the form of a serpent. Alford observes that some, such as Grotius and Wetstein, interpret the expression “Satan’s seat” (v. 13) as referring to this temple.84 As Alford points out, however, the expression is “Satan’s throne” not “the serpent’s throne.”85 Alford prefers to leave the expression an undefined allusion to satanic power. Others identify it with the great altar of Zeus that once stood in the city and now may be seen in East Berlin. Although the glory of the ancient city has long since vanished, a small village named Bergama is located below the ruins of the old city. A nominal Christian testimony has continued in the town to modern times.

In this atmosphere completely adverse to Christian testimony was situated the little church to which Christ addressed this letter. As in the messages to the other churches, Christ is introduced in special character: here as the One who “hath the sharp sword with two edges,” a description given to Him earlier, in 1:16. Here there is added emphasis by the repeated use of the article before the word sword and before each adjective. Christ is described as having the sword, the two-edged one, the sharp one. The sword mentioned is a long spearlike sword, apparently referring to the double-edged character of the Word of God. Reference is made to this spearlike sword seven times in the Bible (Luke 2:35; Rev. 1:16; 2:12,16; 6:8; 19:15, 21). The last two references in Revelation 19, where it speaks of the sword proceeding from the mouth of Christ in keeping with the introductory description in 1:16, seem to make plain that the sword here refers to the Word of God. Its representation as a double-edged sword indicates on the one hand the sword as the Word of God which separates the ones who are the vessels of grace from condemnation with the world, and which by its promises and message of salvation cuts loose the chains of sin and condemnation which bind the helpless sinner. On the other hand, the same Word of God is the means of condemnation and rejection for those who refuse the message of grace. The Word of God is at once the instrument of salvation and the instrument of death. This twofold character is especially pertinent to the church at Pergamos, which needed to be reminded of the distinct position of those who are true Christians as opposed to those who reject the gospel.

2:13 I know thy works, and where thou dwellest, even where Satan’s seat is: and thou holdest fast my name, and hast not denied my faith, even in those days wherein Antipas was my faithful martyr, who was slain among you, where Satan dwelleth.

Commendation for holding fast. In verse 13 Christ extends a word of commendation to the church in Pergamos. He first notes the fact that they were dwelling “where Satan’s seat is.” In the best manuscripts the expression “thy works” is omitted, which gives added emphasis to the fact that “Satan’s seat” is the place of their dwelling. The mention of Satan’s seat or throne, referred to again at the end of the verse in the expression “where Satan dwelleth,” is a reference to satanic power in the evil religious character of the city of Pergamos manifested in persecution of Christians and perhaps epitomized in the worship of Esculapius, the serpent god.

Christ notes that in spite of their evil environment the Pergamos Christians have held fast to His name and have not denied the faith. The reference to “my name” seems to embody a personal loyalty and faith in the Lord Jesus Christ with all that this represented; in addition to this they have not denied the body of Christian truth which accompanies faith in Christ, to which He refers in the expression “my faith.” Divine judgment takes into consideration the forces of evil arrayed against the Christian. To those who are found faithful in such circumstances commendation is all the more generous. The faithfulness of the church at Pergamos is a challenge to Christians today to stand true when engulfed by the evil of this present world, the apostasy within the ranks of religion, and the temptation to compromise their stand for the truth.

As a symbol of the faithfulness of these saints in Pergamos, one of the early martyrs is here named as “Antipas,” who is declared to be “my faithful martyr, who was slain among you, where Satan dwelleth.” There has been speculation as to the character of this person, but there is no certain word concerning the nature of his martyrdom. His name means “against all” which perhaps symbolizes the fact that he may have stood alone against the forces of evil and was faithful even unto death. The church at Pergamos as a whole was commended for standing unwaveringly for Christ even though one of their members had paid the supreme price.

2:14-15 But I have a few things against thee, because thou hast there them that hold the doctrine of Balaam, who taught Balac to cast a stumblingblock before the children of Israel, to eat things sacrificed unto idols, and to commit fornication. So hast thou also them that hold the doctrine of the Nicolaitanes, which thing I hate.

Rebuke for compromise. In spite of these many tokens of faithfulness in a time of temptation and trial, the Lord indicated that all was not well with the church at Pergamos. Two blots on their record labeled them as the compromising church. According to verses 14 and 15 they held the doctrine of Balaam and the doctrine of the Nicolaitans.

The reference to Balaam is an allusion to the experience of Balaam recorded in Numbers 22-25 when he was hired by the kings of the Midianites and the Moabites to curse the children of Israel. The sad record of the prophet, who went along with this plan as far as he was able but without being successful in cursing Israel, is given a large place in the book of Numbers. According to Numbers 31, Moses was angry with the children of Israel for not exterminating the women of the Midianites. Here we learn for the first time that the prophet Balaam had advised King Balak to corrupt Israel by tempting them to sin through intermarriage with their women and the resulting inducement to worship idols.

Numbers 31:15-16 records that Moses said to the children of Israel, “Have ye saved all the women alive? Behold, these caused the children of Israel, through the counsel of Balaam, to commit trespass against the Lord in the matter of Peor, and there was a plague among the congregation of the Lord.” The doctrine of Balaam therefore was the teaching that the people of God should intermarry with the heathen and compromise in the matter of idolatrous worship. This is in contrast to “the way of Balaam,” that is, selling his prophetic gift for money (2 Peter 2:15), and “the error of Balaam,” his assumption that God would curse Israel (Jude 11).

Undoubtedly intermarriage with the heathen and spiritual compromise were real issues in Pergamos where civic life and religious life were so entwined. It would be most difficult for Christians in this city to have any kind of social contact with the outside world without becoming involved with the worship of idols or in the matter of intermarriage with non-Christians. Practically all meat was offered to idols before it was consumed, and it was difficult for Christians to accept a social engagement or even to buy meat in the market place without in some sense compromising in respect to the meat offered to idols.

Intermarriage with the heathen was also a real problem. Social relations with the heathen world would lead in some instances to partaking of the heathen feasts which in turn led to heathen immorality which was a part of the idolatrous worship. Apparently there were some in the Pergamos church who held that Christians had liberty in this matter. Christ’s absolute condemnation of the doctrine of Balaam as it related to the church at Pergamos is a clear testimony to the fact that Christians must at all costs remain pure and separate from defilement with the world and its religion and moral standards. In a similar way they were rebuked for holding the doctrine of the Nicolaitans. That for which the Ephesian church was commended as hating now becomes embraced by some in the church of Pergamos. Nicolaitanism seems to represent moral departure (see discussion at 2:6).

The expression “which things I hate” is not found in the best manuscripts in verse 15, but it does occur in the original reference to this doctrine (2:6). What God hates the Christian ought to hate as well. The modem tendency to blur distinctions of moral and theological character and to manifest unconcern in those areas had its counterpart in the early church of Pergamos. The word of Christ to this church on this point constitutes a stern warning to modem Christians to examine their morality and faith and to demand freedom to follow the Word of God with the guidance of the Holy Spirit where this conflicts with the standards of men.

The parallel in the history of the church to the temptation and failure foreshadowed at Pergamos is all too evident to students of church history. With the so-called conversion of Constantine the Emperor, the time of persecution which the church had previously endured was replaced by a period in which the church was favored by the government. The edicts of persecution which had characterized the previous administration were repealed and Christians were allowed to worship according to the dictates of their conscience. Near the end of the fourth century, Theodosius actually proscribed paganism.

Under these circumstances it soon became popular to be a Christian, and the conscience of the church was quickly blurred. It became increasingly difficult to maintain a clear distinction between the church and the world and to preserve the purity of biblical doctrine. Though some benefit was secured by the successful defense of biblical truth by the Council of Nicea in a.d. 325 as opposed to the defection from the faith by Alius and his followers, the history of the three centuries which followed is a record of increasing corruption of the church, departure from biblical doctrine, and an attempt to combine Christian theology with pagan philosophy.

As a result the church soon lost its hope of the early return of Christ, and biblical simplicity was replaced by a complicated church organization which substituted human creeds and worship of Mary, the mother of our Lord, for true biblical doctrine. The church committed the same sin of which Israel was guilty in the Old Testament, namely, the worship of idols and union with the heathen world. The solemn warning of Christ given to the church at Ephesus was forgotten.

2:16 Repent; or else I will come unto thee quickly, and will fight against them with the sword of my mouth.

Warning to repent. In this abrupt command, Christ issued a sharp word to the church at Pergamos and their modern counterparts: “Repent; or else I will come unto thee quickly, and will fight against them with the sword of my mouth.” Even though many in the church at Pergamos had been faithful and one of their number had died as a martyr to the faith, it was nevertheless true that the evil character of those things which were invading the church was so serious in the mind of Christ that it involved fighting against them with the sword of His mouth. There is no alternative to continued impurity and compromise with the truth except that of divine judgment. The apostasy which is seen in its early stage in the church at Pergamos has its culmination in the future apostate church in Revelation 17 which is ultimately brought into divine judgment by Christ the Head of the church.

2:17 He that hath an ear, let him hear what the Spirit saith unto the churches; To him that overcometh will I give to eat of the hidden manna, and will give him a white stone, and in the stone a new name written, which no man knoweth saving he that receiveth it.

Invitation and promise. As in His messages to the other churches, Christ gives a promise and an invitation to individuals. “He that hath an ear” is invited to listen. To him is given the threefold promise of verse 17, contained in this revelation. First of all, the believer is assured that he will have the benefit of eating of the hidden manna. Just as Israel received manna from heaven as its food in the wilderness replacing the onions and garlic of Egypt, so for the true believer in the Lord Jesus there is the hidden Manna, that bread from heaven which the world does not know or see which is the present spiritual food of the saints as well as a part of their future heritage. This seems to refer to the benefits of fellowship with Christ and the spiritual strength that is afforded by that experience.

In addition to the hidden manna, those who overcome by faith are promised a white stone, possibly a brilliant diamond. In courts of law being given a white stone is thought to represent acquittal in contrast to a black stone which would indicate condemnation. Hadjiantoniou suggests several other representations such as happiness, or a symbol of friendship, or a passport to important social events.86 Alford in an extended discussion, after listing many divergent views, supports the position of Bengel along with Hengstenberg and Duesterdieck “that the figure is derived from the practice of using small stones inscribed with writing, for various purposes, and that, further than this, the imagery belongs to the occasion itself only.”87 Alford believes that the real value of the stone is the inscription on it rather than the stone’s intrinsic worth. The stone’s value rests in the new name of the recipient which is his title to eternal glory.88

The giving of the white stone to the believer here, then, is the indication that he has been accepted or favored by Christ, a wonderful assurance especially for those who have been rejected by the wicked world and are the objects of its persecution. In addition to receiving the stone, a new name written on the stone is promised them, the name described as one “which no man knoweth saving he that receiveth it.”

In the Old Testament the high priest had the names of the twelve tribes of Israel inscribed upon the stones carried upon his breast, symbolic of the fact that whenever he appeared before God he was a mediator representing the entire twelve tribes of Israel. Here is a name that belongs to the individual. Some consider it to be that of Jehovah, the unspoken name of God in the Old Testament. Others have regarded it as a personal name indicating their own enrollment in heaven. Whatever its character, the name symbolizes the personal heritage of the glories that are beyond this world and the assurance of eternal salvation. Christians in this modern day as well as Christians in the church at Pergamos are reminded by this Scripture that it is God’s purpose to separate them from all evil and compromise and to have them as His peculiar inheritance throughout eternity. However difficult their lot in this life, they are assured infinite blessing in the life to come.

The Letter to Thyatira: The Church Tolerating Apostasy (2:18-29)

2:18 And unto the angel of the church in Thyatira write; These things saith the Son of God, who hath his eyes like unto a flame of fire, and his feet are like fine brass.

Christ the Holy One. The fourth message of Christ was addressed to the angel of the church in Thyatira, a small thriving town located about forty miles southeast of Pergamos, The city had been established as a Macedonian colony by Alexander the Great after the destruction of the Persian empire. Located in a rich agricultural area, Thyatira was famous for the manufacture of purple dye, and numerous references are found in secular literature of the period to the trade guilds which manufactured cloth.89 It is remarkable that Christ should single out a very small church in a relatively obscure city for such an important letter. However, the message reaches far beyond the immediate circumstances in the church at Thyatira. One other mention of Thyatira is found in Acts 16:14-15 where the conversion of Lydia is recorded in these words: “And a certain woman named Lydia, a seller of purple, of the city of Thyatira, which worshipped God, heard us: whose heart the Lord opened, that she attended unto the things which were spoken of Paul.”

As there is no record in Scripture of any evangelistic effort in the city of Thyatira, it may be that the gospel was first brought to Thyatira through the instrumentality of Lydia. Her role of a seller of purple indicates that she was a representative of the thriving trade in purple cloth originating in Thyatira. Though Lydia was probably already deceased, Christ directed the longest of the seven letters to this small Christian assembly which may have been the fruit of her witness. All was not well in Thyatira, and to this little church is addressed one of the most severe of the seven epistles.

Christ is introduced in verse 18 as “the Son of God, who hath his eyes like unto a flame of fire, and his feet are like fine brass.” In 1:14-15 a similar description is given where Christ is pictured as the righteous Judge who, knowing all things, can ferret out every evil. His sovereign judgment deals with all who fail to measure up to His perfect righteousness. The chief point of distinction in this description of Christ is that He is named the Son of God in contrast to the designation in chapter 1 where He is called the Son of Man. His title here is in keeping with the character of the judgment pronounced upon the church. Their diversion from the true worship of Jesus Christ the Son of God was so serious that it called for a reiteration of His deity. The description of His eyes as a flame of fire speaks of burning indignation and purifying judgment. In a similar way His feet are declared to be like fine brass (Gr., chalkolibano„). This word, found only here in the Bible, has puzzled scholars. It seems to represent an alloy of precious metal such as gold, silver, brass, or copper. Its exact character is not known, but there is general agreement with the conclusion of Swete that it is “the name of a mixed metal of great brilliance.”90 The point in mentioning it here is in reference not to its quality as metal, but to its brilliant appearance enhancing the revelation of Christ as a glorious judge.

2:19 I know thy works, and charity, and service, and faith, and thy patience, and thy works; and the last to be more than the first.

Commendation of works, faith, and love. In verse 19 Christ commends the church at Thyatira in a remarkable way, considering the severe condemnation, which may be translated freely as follows: “I know your works and the love and the faith and the service and your patience and your last works being more than the first.” In the commendations of the church at Smyrna and at Pergamos the expression “thy works” is not in the best manuscripts, which emphasizes the fact that the principal point of commendation in Smyrna was their faithful suffering and in Pergamos the place in which they were giving their testimony. In Thyatira, however, works are mentioned, because their works were prominent, and of these the omniscient Christ was fully aware.

It is remarkable that the church was commended first for its charity, or love, especially when none of the three preceding churches was commended for this quality. In addition, mention is made of their service, their faith, and their patience, and of the fact that their last works were greater than the former works, in contrast, for instance, to the case of the Ephesian church. In spite of these most commendable features, the church at Thyatira was guilty of terrible sin; and with this fact Christ deals beginning in verse 20.

2:20-23 Notwithstanding I have a few things against thee, because thou sufferest that woman Jezebel, which calleth herself a prophetess, to teach and to seduce my servants to commit fornication, and to eat things sacrificed unto idols. And I gave her space to repent of her fornication; and she repented not. Behold, I will cast her into a bed, and them that commit adultery with her into great tribulation, except they repent of their deeds. And I will kill her children with death; and all the churches shall know that I am he which searcheth the reins and hearts: and I will give unto every one of you according to your works.

Indictment for spiritual wickedness. Here is a sweeping indictment of the church’s toleration of the woman named Jezebel and her teaching and influence which led the church to commit fornication and to eat things sacrificed to idols. The expression “a few things” found in the Authorized Version is omitted in the best manuscripts, the point being that there is one principal objection to the church at Thyatira, namely, the evil works of the woman called Jezebel. Some manuscripts add sou to the word woman, hence meaning “thy woman,” or “thy wife.” Alford favors the interpretation that Jezebel was actually the wife of the pastor at Thyatira on the ground that “on the whole, the evidence for sou being inserted in the text seems to me to be preponderant.”91 Alford is not sure, however, that the phrase should be taken literally, perhaps only symbolically.92

In any case, it is possible that there was actually a woman leader in the church at Thyatira and that her dominant position may have been derived from the fact that Lydia, another woman, had brought them the message in the first place. This woman, Jezebel, is not a true messenger of divine truth. Though she claimed the right and office of a prophetess, she had urged the Christians in Thyatira to continue their pagan worship of idols which characterized the unbelievers in the city. They were therefore not only permitted to participate in the idolatrous feasts by eating things sacrificed to idols but they were also instructed to take part in the immorality which characterized the worship of idols.

In promoting these wrongs, the woman prophetess, whose real name was probably not Jezebel, was fulfilling the role of the historic Jezebel in the Old Testament. According to I Kings, Jezebel was the wife of Ahab, the king of Israel, and she was the daughter of Ethbaal, king of the Sidonians. She was one of the most evil characters of the Old Testament, who attempted to combine the worship of Israel with the worship of the idol Baal. She did what she could to stamp out all true worship of the Lord and influenced her weak husband to the extent that it is recorded in I Kings 16:33, “And Ahab made a grove; and Ahab did more to provoke the Lord God of Israel to anger than all the kings of Israel that were before him.”

Jezebel herself had a most unenviable record of evil. She was responsible for the killing of Naboth and possession of his vineyard for her husband (1 Kings 21:1-16). She had also killed practically all the prophets of the Lord and did what she could to kill the Prophet Elijah (1 Kings 19:2). So evil was Jezebel’s character that she is singled out by Elijah for a special prophecy that she would come to a sudden end and that her body would be eaten by dogs—a prophecy fulfilled in 2 Kings 9:33-35. She is therefore the epitome of subtle corruption and a symbol of immorality and idolatry.

The Jezebel in Thyatira had a similar influence upon the church and broke down all boundaries of moral separation from the wicked world. According to verse 21 she was given “space” or “time” (Gr., chronon) to repent, and she had not done so. A terrible judgment is therefore pronounced upon her that she herself will be cast into the bed of affliction and that those who shared her evil deeds will be cast into tribulation. As Swete expresses it, “In this case there is a sharp contrast between the luxurious couch where the sin was committed and the bed of pain.”93 In the expression “I will cast” (Gr., ballo) the present tense is used for an emphatic future as if Christ were already in the process of executing His judgment. He describes those who will share her judgment as committing adultery with her.

Though fornication referring to sexual immorality in general is frequently mentioned in the book of Revelation, this is the only place where adultery is indicated, with more particular reference to violation of the marriage vow. Those in Thyatira who had sinned in this way had not only violated the moral law of God but had sinned against their covenant relationship with the Lord which bound them to inward purity as well as outward piety.

Christ also predicts that Jezebel’s children will be killed “with death,” an emphatic judgment of such character that “all the churches shall know that I am he which searcheth the reins and the hearts: and I will give unto every one of you according to your works.” The word translated “reins” in the Authorized Version (Gr., nephrous), literally “kidneys,” was a reference to the fact that Christ searches the innermost being of the individual. In modern terminology the term would be “minds and hearts.” There can be no hiding from Christ of any iniquity whether overt or covert act. These solemn words addressed to the church at Thyatira are applicable to anyone who dares to corrupt the purity of the truth of God and spoil the worship of the Lord with idolatrous and heathen practices.

The message to the assembly in Thyatira seems to foreshadow that period of church history known as the Middle Ages preceding the Protestant Reformation. In that period the church became corrupt as it sought to combine Christianity with pagan philosophy and heathen religious rites so that much of the ritual of the church of that period is directly traceable to comparable ceremonies in heathen religion. During this period also there began that exaltation of Mary the mother of our Lord which has tended to exalt her to the plane of a female deity through whom intercession to God should be made, and apart from whose favor there can be no salvation. The prominence of a woman prophetess in the church at Thyatira anticipates the prominence of this unscriptural exaltation of Mary. Along with this, the church experienced spiritual depravity, and idols in the form of religious statues were introduced. Not only gross immorality but spiritual fornication resulted, much as was true in the church of Thyatira.

Like the church in Thyatira, however, many noble qualities can be found in the church in the Middle Ages. Individuals, in spite of the ecclesiastical system of which they were a part, were often characterized by a true love for God and selfless service and faith. Of such God is the rewarder, and due recognition is made of their faithfulness without glossing over the evil that is inherent in the system as a whole.

The participation in idol worship and eating of things offered to idols also foreshadows the departure from the scriptural doctrine of the finished sacrifice of Christ. In the Middle Ages the false teaching of the continual sacrifice of Christ was advocated, transforming the observance of the elements of the Lord’s Supper into another sacrifice of Christ. This fundamental error of the church in the Middle Ages has been corrected in modern Protestantism by the recognition of the bread and the cup as symbols, but not the sacrifice itself, which Christ performed once and for all upon the cross of Calvary. In contrast to the false doctrine exalting the Virgin Mary to the role of deity and coredeemer, Christ introduces Himself in this message to the church of Thyatira as the Son of God, the One to whom alone we owe our redemption and in whose hands alone our final judgment rests.

2:24-25 But unto you I say, and unto the rest in Thyatira, as many as have not this doctrine, and which have not known the depths of Satan, as they speak; I will put upon you none other burden. But that which ye have already hold fast till I come.

Exhortation to the godly remnant. It is significant that having brought into judgment those who were evil in the church of Thyatira a special word is given to the godly remnant in this church. Here for the first time in the messages to the seven churches a group is singled out within a local church as being the continuing true testimony of the Lord. The godly remnant is described as not having or holding the doctrine of Jezebel and as not knowing “the depths” or the deep things of Satan. Here reference is made to the satanic system often seen in great detail in false cults which compete with the true Christian faith. Just as there are the deep things of God (1 Cor. 2:10) which are taught by the Spirit, so there are the deep things of Satan which result from his work.

The meaning of the expression “as they speak” is debatable. Alford believes that the subject of the verb “speak” is a reference to apostolic teaching embraced in the command which immediately follows: “I will put upon you none other burden.” A parallel is found in Acts 15:28 where the council of Jerusalem determined, “It seemed good to the Holy Ghost, and to us, to lay upon you no greater burden than these necessary things.” The clause is therefore an introduction to the material which follows rather than a conclusion of the material which preceded. As Alford summarizes it, “This act of simple obedience, and no deep matters beyond their reach, was what the Lord required of them.”94

To the godly remnant, then, Christ gives a limited responsibility. The evil character of the followers of Jezebel is such that they are beyond reclaim, but the true Christians are urged to hold fast to what they already have and await the coming of the Lord. It is remarkable that here first in the seven churches there is reference to the coming of Christ for His church as the hope of those who are engulfed by an apostate system.

2:26-29 And he that overcometh, and keepeth my works unto the end, to him will I give power over the nations: And he shall rule them with a rod of iron; as the vessels of a potter shall they be broken to shivers: even as I received of my Father. And I will give him the morning star. He that hath an ear, let him hear what the Spirit saith unto the churches.

The invitation and promise. As in the letters to the other churches, Christ closes His message to the church at Thyatira with a challenge to those who are overcomers. He promises that those who keep His works unto the end will be given a responsible position of judgment over the nations. Closely following the prediction of a second coming is this first reference in Revelation to the millennial reign of Christ (cf., however, 1:6-7). The overcoming Christians are promised places of authority. They will share the rule of Christ over the nations of the world.

The word for “rule” (Gr., poimanei) means literally “to shepherd.” Their rule will not be simply that of executing judgment, but also that of administering mercy and direction to those who are the sheep as contrasted to the goats (Matt. 25:31-46). The power to rule in this way was given to Christ by His heavenly Father (John 5:22).

To the overcomers also is given the promise of “the morning star.” While various explanations of this expression have been given,95 it seems to refer to Christ Himself in His role as the returning One who will rapture the church before the dark hours preceding the dawn of the millennial kingdom.

The letter to the church at Thyatira closes with the familiar invitation to individuals who have ears to hear. Beginning with this letter this exhortation comes last in contrast to its position before the promise to overcomers in preceding letters. The word of Christ to the church of Thyatira is therefore addressed to any who will hear, who find themselves in similar need of this searching exhortation.

65 Richard Chenevix Trench, Epistles to the Seven Churches, p. 10, cited by J. A. Seiss, The Apocalypse, p. 67.

66 Henry B. Swete, The Apocalypse of St. John, pp. 57-58.

67 William Milligan, Discussions on the Apocalypse, p. 269.

68 William F. Arndt and Wilbur F. Gingrich, A Greek-English Lexicon of the New Testament, s.v. aggelos, pp. 7-8.

69 Henry Alford, The Greek New Testament, IV, 563.

70 Cf. Scofield Reference Bible, note 1, p. 1332.

71 Alford, IV, 563.

72 Ibid., IV, 564-65.

73 Merrill F. Unger, Unger s Bible Dictionary, p. 1033.

74 “Alford, IV, 566.

75 Ibid.

76 The Conquering Christ, p. 28.

77 Exposition of the Revelation of Jesus Christ, p. 72, note.

78 Ibid., p. 69.

79 Alford, IV, 567.

80 Ibid.

81 G. A. Hadjiantoniou, The Postman of Patmos, pp. 34-35.

82 Jamieson, Fausset, and Brown, A Commentary Critical, Experimental, and Practical on the Old and New Testaments, VI, 662.

83 Hadjiantoniou, pp. 47-49.

84 Alford, IV, 568. The pagan mystery cults at Babylon had transferred to Pergamos after the death of Belshazzar, and later moved to Rome (cf. Alexander Hislop, The Two Babylons, p. 240).

85 Ibid.

86 Hadjiantoniou, pp. 63-68.

87 Alford, IV, 572.

88 Ibid.

89 Swete, p. 41.

90 Ibid., p. 17.

91 Alford, IV, 573.

92 Ibid.

93 Swete, p. 44.

94 Alford, IV, 577.

95 Ibid., IV, 578.

The Bible Teacher’s Guide, The Sermon On The Mount: Experiencing God’s Kingdom On Earth

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What is the Sermon on the Mount? In Matthew 5-7, Christ climbs a mountain with his disciples and from there gives his most famous sermon. He starts by describing those who are members of his heavenly kingdom (Matt 5:3-10). They are the poor in spirit, the mourners, the meek, those who hunger for righteousness, the merciful, etc. Those who are truly heavenly citizens don’t just have a profession of faith but experience a faith that changes their life and character—they are new creations in Christ (2 Cor 5:17).

Christ warns those listening to his sermon of potential deception—if their righteousness was not greater than the Pharisees and teachers of the law, they would not enter the kingdom of heaven (Matt 5:20). The Pharisees simply had a legalistic, external religion that had not changed their inner character. They were deceived, and sadly, many religious people are deceived today. Like the Pharisees, they perform their acts of righteousness to be seen and honored by others, instead of to be seen and honored by God (Matt 6:1-8, 16-18). Throughout Christ’s sermon, he describes the righteousness of his kingdom citizens. They must practice honesty instead of deception (Matt 5:33-36), forgiveness instead of vengeance (Matt 5:21-26, 6:14), purity instead of lust (Matt 5:27-30), simplicity instead of indulgence (Matt 6:19-24), prayerfulness instead of worry (Matt 6:9-13, 25-34), and much, much more.

Christ concludes his sermon by warning those listening that not everybody who calls Christ, “Lord” will enter the kingdom, but only those who do the will of the Father (Matt 7:21-23). Many will simply listen and not act on Christ’s words, and they will be exposed at the final judgment (Matt 7:26-27). Therefore, we must study Christ’s words to affirm that we have entered God’s kingdom, to live according to its precepts, and to usher in its final form through diligent prayer (Matt 6:10, Rev 21-22). Lord, let your kingdom be fully formed in us and in our world. Your kingdom come, your will be done, on earth as it is in heaven!

Copyright © 2019 Gregory Brown

Unless otherwise noted, the primary Scriptures used are taken from the NET Bible ® copyright © 1996-2016 by Biblical Studies Press, L.L.C. All rights reserved.

Holy Bible, New International Version ®, NIV® Copyright © 1973, 1978, 1984, 2011 by Biblica, Inc.® Used by permission. All rights reserved worldwide.

Scripture quotations marked (ESV) are from The Holy Bible, English Standard Version® (ESV®) Copyright © 2001 by Crossway, a publishing ministry of Good News Publishers. All rights reserved.

Scripture quotations marked (NLT) are taken from the Holy Bible, New Living Translation, Copyright © 1996, 2004, 2007 by Tyndale House Foundation. Used by permission of Tyndale House Publishers, Inc., Carol Stream, Illinois 60188. All rights reserved.

Scripture quotations marked (NASB) are taken from the New American Standard Bible®, Copyright © 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, and 1995 by The Lockman Foundation. Used by permission.

Scripture quotations marked (KJV) are from the King James Version of the Bible.

All emphases in Scripture quotations have been added.

BTG Publishing all rights reserved.

This book is also available for purchase here on Amazon.

Related Topics: Christian Life, Kingdom

Preface

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And entrust what you heard me say in the presence of many others as witnesses to faithful people who will be competent to teach others as well.

2 Timothy 2:2 (NET)

Paul’s words to Timothy still apply to us today. The church needs teachers who clearly and fearlessly teach the Word of God. With this in mind, The Bible Teacher’s Guide (BTG) series was created. This series includes both expositional and topical studies, with resources to help teachers lead small groups, pastors prepare sermons, and individuals increase their knowledge of God’s Word.

Each lesson is based around the hermeneutical principle that the original authors wrote in a similar manner as we do today—with the intention of being understood. Each paragraph and chapter of Scripture centers around one main thought, often called the Big Idea. After finding the Big Idea for each passage studied, students will discuss the Big Question, which will lead the small group (if applicable) through the entire text. Alongside the Big Question, note the added Observation, Interpretation, and Application Questions. The Observation Questions point out pivotal aspects of the text. The Interpretation Questions facilitate understanding through use of the context and other Scripture. The Application Questions lead to life principles coming out of the text. Not all questions will be used, but they have been given to help guide the teacher in preparing the lesson.

As the purpose of this guide is to make preparation easier for the teacher and study easier for the individual, many commentaries and sermons have been accessed in the development of each lesson. After meditating on the Scripture text and the lesson, the small group leader may wish to follow the suggested teaching outline:

  1. Introduce the text and present the Big Question.
  2. Allow several minutes for the members to discuss the question, search for the answers within the text, and listen to God speak to them through His Word.
  3. Discuss the initial findings, then lead the group through the Observation, Interpretation, and Application Questions.

On the other hand, the leader may prefer to teach the lesson in part or in whole, and then give the Application Questions. He may also choose to use a “study group” method, where each member prepares beforehand and shares teaching responsibility (see Appendices 1 and 2). Some leaders may find it most effective to first read the main section of the lesson corporately, then to follow with a brief discussion of the topic and an Application Question.

Again, The Bible Teacher’s Guide can be used as a manual to follow in teaching, a resource to use in preparation for teaching or preaching, or simply as an expositional devotional to enrich your own study. I pray that the Lord may bless your study, preparation, and teaching, and that in all of it you will find the fruit of the Holy Spirit abounding in your own life and in the lives of those you instruct.

Copyright © 2019 Gregory Brown

BTG Publishing all rights reserved.

Introduction

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What is the Sermon on the Mount? In Matthew 5-7, Christ climbs a mountain with his disciples and from there gives his most famous sermon. He starts by describing those who are members of his heavenly kingdom (Matt 5:3-10). They are the poor in spirit, the mourners, the meek, those who hunger for righteousness, the merciful, etc. Those who are truly heavenly citizens don’t just have a profession of faith but experience a faith that changes their life and character—they are new creations in Christ (2 Cor 5:17).

Christ warns those listening to his sermon of potential deception—if their righteousness was not greater than the Pharisees and teachers of the law, they would not enter the kingdom of heaven (Matt 5:20). The Pharisees simply had a legalistic, external religion that had not changed their inner character. They were deceived, and sadly, many religious people are deceived today. Like the Pharisees, they perform their acts of righteousness to be seen and honored by others, instead of to be seen and honored by God (Matt 6:1-8, 16-18). Throughout Christ’s sermon, he describes the righteousness of his kingdom citizens. They must practice honesty instead of deception (Matt 5:33-36), forgiveness instead of vengeance (Matt 5:21-26, 6:14), purity instead of lust (Matt 5:27-30), simplicity instead of indulgence (Matt 6:19-24), prayerfulness instead of worry (Matt 6:9-13, 25-34), and much, much more.

Christ concludes his sermon by warning those listening that not everybody who calls Christ, “Lord” will enter the kingdom, but only those who do the will of the Father (Matt 7:21-23). Many will simply listen and not act on Christ’s words, and they will be exposed at the final judgment (Matt 7:26-27). Therefore, we must study Christ’s words to affirm that we have entered God’s kingdom, to live according to its precepts, and to usher in its final form through diligent prayer (Matt 6:10, Rev 21-22). Lord, let your kingdom be fully formed in us and in our world. Your kingdom come, your will be done, on earth as it is in heaven!

Copyright © 2019 Gregory Brown

1. Blessed Are the Poor in Spirit (Matthew 5:1-3)

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When he saw the crowds, he went up the mountain. After he sat down his disciples came to him. Then he began to teach them by saying: “Blessed are the poor in spirit, for the kingdom of heaven belongs to them.

Matthew 5:1-3 (NET)

Interpretation Question: What is the Sermon on the Mount and what is its purpose?

In Matthew 5-7, Christ begins his Sermon on the Mount. This sermon takes only about ten minutes to read; however, many believe the original sermon was probably very long—possibly a couple of hours.1 What we have in the Sermon on the Mount is most likely a summary of his teaching. In Luke 6, we see a similar but shorter sermon, except it’s given on a plain instead of a mountain. Therefore, it’s quite possible that this was a standard sermon that Christ preached wherever he went—a staple of his itinerant preaching.2

The background to the Sermon on the Mount is Christ’s teaching and healing ministry in Galilee (cf. Matt 4:18-25). Because of this, his popularity had risen and crowds were flocking to him. He goes up on a mountain, sits down (the customary teaching posture of rabbis) and begins to preach to his disciples.3

The major theme of the Sermon on the Mount is the character of those in God’s kingdom. Christ said this in Matthew 5:20, “For I tell you, unless your righteousness goes beyond that of the experts in the law and the Pharisees, you will never enter the kingdom of heaven.” The Pharisees had a legalistic, external righteousness, but the righteousness Christ described was primarily of the heart. It is humble and not prideful like the Pharisees who did their righteous deeds to be seen by men (Matt 6:1-3). It is gentle in response to personal wrong, as Christ taught his followers to turn the other cheek (Matt 5:38-42). It is concerned with building up riches in heaven instead of building up riches on the earth (Matt 6:19-21). It prioritizes God’s kingdom and his righteousness over earthly wealth and personal security (Matt 6:33). The righteousness of true believers is otherworldly.

Beatitudes

Interpretation Question: What are the Beatitudes and why are they important?

The character of the kingdom starts with the Beatitudes in Matthew 5:3-10. The word “beatitude” comes from the Latin word “beatus,” which simply means ‘bless’ or ‘bliss’.4 Each one of the Beatitudes begins with the word “blessed.” But the name “beatitude” also is commonly used to describe how each of these attitudes should “be” part of our behavior. They are the “Be Attitudes” that should be in each of our lives.

Each beatitude gives a character trait and then a promise. They are written in a style of writing called an inclusio, where the first and last beatitude end with the same promise—“for the kingdom of heaven belongs to them” (v. 3 and 5).5 This means that all eight character traits will be in the lives of those who are part of the kingdom of heaven.

This would have been very challenging to the Jews and the religious teachers listening because many believed they were part of the kingdom of heaven simply by virtue of being Jews and because they practiced the external righteousness commanded in the law, as well as the rabbinical traditions in the Talmud. However, those who had truly entered the kingdom would not only have external righteousness but internal righteousness.

As the Beatitudes convicted and challenged Christ’s audience then, it should convict and challenge the contemporary church today. Many believe that simply because they prayed a prayer and confessed Jesus as Lord that they are going to heaven. However, if their prayer and confession don’t change their lives, then it probably has not changed their eternal destiny.

At the end of the sermon, Christ teaches about this reality. In Matthew 7:22-23, he describes the last days, when many will say to him, “Lord, Lord, we cast out demons and did many mighty works in your name.” But he replies, “Depart from me, you workers of iniquity, I never knew you” (paraphrase). These people confessed Christ as Lord and even practiced some good works, but were not saved. They had never been born again. They never experienced a true heart change and, therefore, continued to live a life of iniquity.

Kent Hughes describes this common anomaly in the contemporary church by considering the professed salvation of Mickey Cohen, a flamboyant criminal in the 1950s. The story goes:

At the height of his career, Cohen was persuaded to attend an evangelistic service at which he showed a surprising interest in Christianity. Hearing of this, and realizing what a great influence a converted Mickey Cohen could have for the Lord, some prominent Christian leaders began visiting him in an effort to convince him to accept Christ. Late one night, after repeatedly being encouraged to open the door of his life on the basis of Revelation 3:20 (“I stand at the door and knock. If anyone hears my voice and opens the door, I will go in and eat with him, and he with me”), Cohen prayed.

Hopes ran high among his believing acquaintances. But with the passing of time no one could detect any change in Cohen’s life. Finally they confronted him with the reality that being a Christian meant he would have to give up his friends and his profession. Cohen demurred. His logic? There are “Christian football players, Christian cowboys, Christian politicians; why not a Christian gangster?”6

The absurdity of Mickey Cohen’s words are repeated in lives of many today. They say, “I’m a Christian, but I can live with my girlfriend out of wedlock.” “I’m a Christian but I believe it’s OK for me to be in a homosexual relationship.” “I believe in Christ, but I like to get drunk, swear like a sailor, and enjoy the things of the world.” However, Scripture says that he who is in Christ is a new creation; old things have passed away, and all things become new (2 Cor 5:17). This doesn’t mean that there isn’t a process of progressive maturity in the life of a true believer. There is. However, if we simply continue living like the world, perhaps, like those in Matthew 7:21-23, we have never been truly born again. From Christ’s description of these people, it appears they were in church leadership. Maybe, those who have served as pastors, missionaries, small group leaders, deacons, and worship leaders are more prone to this deception. Like the Pharisees and teachers of the law, they think their intellectual knowledge of Scripture and their external good deeds means that they are truly saved. However, if there is no internal change that leads to continued growth in holiness, they are probably not.

This is why the Beatitudes are so important. They help us discern whether we have truly entered the kingdom of heaven. One day Christ will say to those who have these blessings, “Come, you who are blessed by my Father, inherit the kingdom prepared for you from the foundation of the world” (Matt 25:34). The Beatitudes represent both the nature of kingdom citizens and their aspirations.7 None of these attitudes are something that we conjure up in our flesh. They are the work of the Holy Spirit in the life of someone who has been born again. And while only Christ modeled these attitudes perfectly, if we do not display them in our lives at all, we may not be part of his kingdom.

In addition, it must be noted that the Beatitudes are not given in a haphazard order. The first four deal primarily with our relationship with God, while the last four deal with our relationship with others. Also, there is a progression in them—each quality leading to another. Poverty of spirit leads to mourning, mourning leads to meekness, and so on. Furthermore, there seems to be a direct connection between the first and fifth (the poor in spirit and being merciful), the second and sixth (mourning and becoming pure in heart), third and seventh (the meek and becoming a peacemaker), and the fourth and eighth (hungering for righteousness and being persecuted for righteousness). In this study, we’ll consider the first beatitude: “Blessed are the poor in spirit for the kingdom of heaven belongs to them.”

Big Question: What does Christ mean by the first beatitude: “Blessed are the poor in spirit for the kingdom of heaven belongs to them”? What are some practical applications from this beatitude?

The Definition of Blessed

Interpretation Question: What does it mean to be blessed?

1. Blessed means to be happy.

In ancient literature, the word was at times used of people or gods who were unaffected by poverty, disease, misfortune, and death. It reflected an inward contentedness that was not affected by circumstances.8 In Scripture, it is often used of God, who is the truly happy one. In 1 Timothy 6:15, Paul calls God “the blessed and only Sovereign.” Therefore, man can only receive this blessing—this divine happiness—from God, who desires each of his children to have his divine joy. It is seen in Paul, when he said he had learned the secret of being content in all circumstances, whether well-fed or hungry, whether in plenty or in want, because God gave him strength (Phil 4:11-13). The Beatitudes, therefore, mark the attitudes of someone who is truly happy.

Sadly, people often think true happiness comes from possessions, positive circumstances, or relationships. However, true happiness or blessedness is Divine—something only given by God to those living righteously. In addition, the world regularly seeks happiness in sin and the fruits thereof, but true happiness cannot be attained without holiness. There may be a temporary gratification in the pleasures of sin, but ultimately, it brings God’s curse and not his blessing.

2. Blessed means to be approved.

Though “blessed” can be translated “happy,” it cannot be reduced to only happiness. Happiness ultimately comes as a result of being blessed by God. The word “blessed” also has the sense of being approved. When a man wants to marry a woman, he often asks her father for his blessing—his approval. It’s the same here in the Beatitudes. Those who have these characteristics and are growing in them have God’s approval—they make God smile. He enjoys them. Therefore, if that is our ultimate desire in life—to please God—then we should listen closely to each of these Beatitudes and pursue them through God’s grace, in order to give God pleasure.

3. Blessed means to receive God’s favor.

There is also a third sense of the word “Blessed.” Not only does God approve of these people and bestow Divine happiness upon them, he also favors them. He lavishly bestows grace, mercy, and peace upon their lives. He favors them in a myriad of ways. Like Psalm 23:6 says, “goodness and faithfulness” follow after them all the days of their lives. Those who personify the Beatitudes are truly blessed by God.

Application Question: What are some ways people pursue happiness apart from God? Why can they never bring lasting happiness or contentment? How do you struggle with pursuing happiness apart from God?

Poverty of Spirit

Interpretation Question: What does it mean to be poor in spirit?

There are two Greek words for “poor”; one refers to the working poor and the other to the truly poor.9 In Luke 21:2, when Christ described the poor widow, who gave her only two copper coins as an offering, he used the word for the working poor. She was poor with meager resources, but she had something. Then, there was a word used of those who were destitute with no resources and therefore had to beg. In Luke 16:20, it was used of Lazarus who lay at the gate of a rich man’s house, longing to eat crumbs that fell from his table. Such beggars often would hold one hand out for money and hide their face with the other hand because of shame. The word “poor” means “to shrink, cower, or cringe,” even as beggars did.10 In fact, a good translation for this word is the “beggarly poor.”11

When Christ says, “the kingdom of heaven belongs to them,” “them” is emphatic in the Greek—literally meaning “them alone.”12 Only these people enter the kingdom of heaven. “Poor in spirit” does not mean that these people think they are worthless for that wouldn’t be true; all people are Divine image bearers and therefore have unimaginable worth. Rather, it refers to an awareness and admission of one’s utter sinfulness and lack of virtue before God.13 It is a recognition of one’s spiritual bankruptcy.

Interpretation Question: Why is spiritual poverty necessary?

1. Spiritual poverty is necessary for salvation.

This is placed first in the Beatitudes, as it is both the doorway to the kingdom of heaven and also the other attitudes. No one can enter the kingdom of heaven unless they have first come to a place where they recognize their inability to please God and be accepted by him. Hebrews 12:14 says without holiness no one will see God. Because of our sins, we are unacceptable to God and under his wrath (John 3:36). Romans 6:23 says the wages of sin is death. This is where every person who enters the kingdom of heaven begins. They recognize that because of their sin, they are unacceptable to God and under his wrath.

This turns them into the beggarly poor. They cringe before God because they can demand nothing based on their own merit—all they deserve is death. Therefore, they come before God in humility, asking for his grace and mercy. Romans 10:13 says, “For everyone who calls upon the name of the Lord will be saved.” God hears their cry and saves them. Those who have experienced this, and those alone, enter the kingdom of heaven.

In Christ’s parable about the Pharisee and the tax collector in Luke 18:9-14, it was the broken tax collector and not the prideful Pharisee who left the temple justified. The Pharisee boasted in his righteous works before God, but the tax collector cried out for God’s mercy—he was the broken in spirit. This is the pathway of all true believers. Therefore, poverty of spirit supports the doctrine of justification by faith alone. It affirms that nobody can be saved by baptism, pilgrimage, charity, good works, etc.—only God’s grace and mercy can save someone.

This is the opposite of the spirit of the world. Where true believers recognize their spiritual poverty and need for God, the rich in spirit don’t. They neither glorify God nor give thanks to him (Rom 1:21). Some even see faith as a crutch—a sign of weakness; it is for people who can’t make it in this life on their own. And in one sense, this is true; however, everybody is truly weak, whether they realize it or not. Christ said this to the Church of Laodicea, “Because you say, ‘I am rich and have acquired great wealth, and need nothing,’ but do not realize that you are wretched, pitiful, poor, blind, and naked” (Rev 3:17). The church considered themselves rich, but they were really poor. In fact, many believe this church was full of unbelievers, as they had not recognized their spiritual poverty and Christ stood outside their hearts knocking—trying to get in (Rev 3:20). Without spiritual poverty—without recognition of our bankruptcy and need for God’s salvation—no one will enter the kingdom of heaven.

Have you ever had a time where you recognized your spiritual poverty—that nothing, apart from God’s grace, could save you—and cried out for God’s grace like a spiritual beggar? If not, you have not entered the kingdom of heaven. It is the poor in spirit, and theirs alone, whose is the kingdom of heaven.

Application Question: Why are so many professing believers self-deceived about their salvation (like the Pharisee, the Church of Laodicea, and those who approached Christ in Matthew 7:21-23)? How can assurance of salvation be developed?

2. Spiritual poverty is necessary for spiritual growth and being used by God.

Similarly, in Matthew 18:1-4, Christ took a little child in his arms. In the original language, the word “child” is used of an infant or toddler. He says to his disciples, “I tell you the truth, unless you turn around and become like little children, you will never enter the kingdom of heaven!” (v. 3). An infant is utterly helpless; he cries out for the help of his parents for food, covering, and cleaning. This is also true of believers. Romans 8:15 says that we have received the Spirit of adoption by which we cry, “Abba Father.” The Spirit of God creates in the hearts of true believers a dependence upon their Daddy. They cry out not only for salvation, but for their daily needs—God’s peace, strength, power, and mercy.

After this, Christ also says that those who are like this child are the “greatest in the kingdom of heaven” (v.4). Not only is spiritual poverty the doorway to salvation, it is also the pathway to sanctification. Those who are greatest in the kingdom of heaven—those whom God uses in the greatest manner—are like little children, totally dependent upon their heavenly Father.

The Christian life in many ways is the opposite of the natural life. When a child is born, he is totally dependent upon the parents; however, he quickly begins the process of becoming independent. Where before parents brushed the child’s teeth and hair, the child eventually learns how to do this on his own. Progressively, the child grows up and becomes totally independent from his parents. The Christian life is the opposite; when people are born again, they leave their life of independence for a life of spiritual poverty—recognizing their desperate state and need for God’s salvation—and crying out for God. But as we mature in Christ, we begin to recognize our spiritual poverty on a deeper level. We start to see how much we need him for every aspect of life. We need him to make it through another day at work. We need his grace for our relationship issues. We need his grace to discern our future. Those maturing in Christ continually learn their dependence upon him.

Often, in order to develop this, God allows trials in our lives. Trials humble us and show us that we are not our own masters. We are not strong enough, smart enough, or wealthy enough. We continue to need God’s grace. Through trials, God trains us to call out, “Abba Father!” This is what happened with Paul, as he endured a thorn in his flesh. In 2 Corinthians 12:9, God said to him: “My grace is enough for you, for my power is made perfect in weakness.” God allowed weakness in Paul’s life to create a greater spiritual poverty, and it was through this spiritual poverty that God’s power could be fully displayed.

Therefore, it is the spiritually poor that God uses the most; those who experience this are the greatest in the kingdom of heaven. Martin Luther, who it is often said single-handedly brought the Great Reformation, is famous for this saying, “I have so much to do today that I’m going to need to spend three hours in prayer in order to be able to get it all done.”14 Luther knew his spiritual bankruptcy and thus continually cried out for the riches of God’s grace. Those who are poor in spirit are the ones who God uses the most. The kingdom is not just theirs in the future, it is theirs today. The power and authority of the kingdom will abundantly be manifest in their lives.

For example, when God called Moses to lead Israel, Moses gave excuses for why he couldn’t speak and lead. When God called Gideon to lead Israel, Gideon declared how he was from the least tribe, and he was least in his family. They were both imperfectly perfect for God, because they recognized their weakness—their spiritual poverty. Therefore, God’s power and kingdom could be fully displayed in their lives. Others who might volunteer and declare their credentials and skills are often too strong and too confident for God’s purposes. He prefers the weak—the poor in spirit who recognize their poverty. He says to them, “You say you’re too weak, but you’re perfect for me. My power will be made complete in your weakness.” He finds such people and sows his kingdom deep in them so they can help spread his glory throughout the earth.

This was the same spirit displayed in Paul who declared that nothing good dwelled in his flesh (Rom 7:18), that he was chief of sinners (1 Tim 1:15), and least of all God’s people (Eph 3:8). Poverty of spirit was also displayed in Christ, who in his incarnation declared, “I tell you the solemn truth, the Son can do nothing on his own initiative, but only what he sees the Father doing” (John 5:19). In John 14:29, he said, “For I have not spoken from my own authority, but the Father himself who sent me has commanded me what I should say and what I should speak.” Christ was the epitome of spiritual poverty—he depended totally on the Father, even for what to say. He was just like a child—greatest in the kingdom of heaven. This same spirit must be in us.

Poverty of spirit is the doorway to salvation and the pathway to sanctification. God looks for people with this spirit and uses them greatly for his kingdom (cf. 2 Chr 16:9). With the prideful, he fights against them to make them humble so he may lift them up (James 4:6).

Application Question: How can we tell if we are poor in spirit?

1. If we’re poor in spirit, we will be grateful and less likely to complain.

Complainers believe they deserve better—they deserve better food, better housing, better resources, better church services. Their complaints are rooted in pride and an incorrect view of what they truly deserve. However, those who truly recognize their grave condition before the Lord, are thankful even for little things. They thank God for the continual grace and mercy they receive, as they understand that they deserve nothing more than God’s wrath. Those who truly know their spiritual poverty are grateful people. They start to learn how to give thanks in all situations for this is God’s will for their lives (1 Thess 5:18).

Are you commonly thankful? Or are you prone to complaining?

2. If we’re poor in spirit, we will pray often.

Just as physical beggars continually beg for money and food, spiritual beggars continually plead with the Lord for spiritual resources such as grace, strength, peace, and opportunities to serve and bless others. As in 1 Thessalonians 5:17, they begin to learn something of praying without ceasing.

Are you a spiritual beggar? Are you, like Jacob, wrestling with God until he blesses you—meets your needs, empowers you to serve, or changes somebody’s life? That’s a characteristic of spiritual beggars.

Application Question: How can we grow in awareness of our spiritual poverty?

1. We grow in spiritual poverty by knowing God more.

When we focus on ourselves or others, it creates pride, even if it manifests in insecurity. However, when we focus on God through his Word, prayer, fellowship, and serving, we see our own sin. In Isaiah 6:5, when Isaiah had a vision of God, it led to confessing his sin and that of his people. When Peter recognized Christ, he said, “Go away from me, Lord; I am a sinful man” (Lk 5:8). The more we know God, the more we will see our spiritual poverty and therefore our need for God’s mercy and grace.

Are you pursuing a deeper knowledge of God?

2. We grow in spiritual poverty by asking God for it.

Psalm 51:10 says, “Create for me a pure heart, O God! Renew a resolute spirit within me.” Like David, we must cry out for a humble spirit that pleases God instead of a prideful spirit that God fights against (James 4:6). Many miss God’s best because they have the spirit of this world—pride—instead of the spirit of heaven—a humble, broken spirit.

Are you crying out for more of God’s grace?

Application Question: What are some hindrances to spiritual poverty? How is God calling you to pursue growth in spiritual poverty?

Conclusion

When Christ teaches the Beatitudes, he teaches the character traits of those in the kingdom. True believers possess these and yet aspire to grow in them. Have you experienced poverty of spirit? It is the doorway to heaven—for without it, we won’t recognize our need for salvation. It is the pathway to spiritual maturity—for those who are like children are greatest in the kingdom. Those who recognize their total dependence upon God can be used greatly by him. Moreover, poverty of spirit is also the stairwell that leads to all the other attitudes. Poverty of spirit leads to mourning, to meekness, to hungering and thirsting for righteousness, and so on. Are you poor in spirit? It is by this characteristic that we will ascend the stairwell of the rest of the Beatitudes. Lord, help us look more like you!

Copyright © 2019 Gregory Brown

Unless otherwise noted, the primary Scriptures used are taken from the NET Bible ® copyright © 1996-2016 by Biblical Studies Press, L.L.C. All rights reserved.

Holy Bible, New International Version ®, NIV® Copyright © 1973, 1978, 1984, 2011 by Biblica, Inc.® Used by permission. All rights reserved worldwide.

Scripture quotations marked (ESV) are from The Holy Bible, English Standard Version® (ESV®) Copyright © 2001 by Crossway, a publishing ministry of Good News Publishers. All rights reserved.

Scripture quotations marked (NLT) are taken from the Holy Bible, New Living Translation, Copyright © 1996, 2004, 2007 by Tyndale House Foundation. Used by permission of Tyndale House Publishers, Inc., Carol Stream, Illinois 60188. All rights reserved.

Scripture quotations marked (NASB) are taken from the New American Standard Bible®, Copyright © 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, and 1995 by The Lockman Foundation. Used by permission.

Scripture quotations marked (KJV) are from the King James Version of the Bible.

All emphases in Scripture quotations have been added.

BTG Publishing all rights reserved.


1 Hughes, R. K. (2001). The sermon on the mount: the message of the kingdom (p. 16). Wheaton, IL: Crossway Books.

2 Guzik, D. (2013). Matthew (Mt 5:2). Santa Barbara, CA: David Guzik.

3 Hughes, R. K. (2001). The sermon on the mount: the message of the kingdom (pp. 16–17). Wheaton, IL: Crossway Books.

4 Wiersbe, W. W. (1996). The Bible exposition commentary (Vol. 1, p. 21). Wheaton, IL: Victor Books.

5 Carson, D. A. (1999). Jesus’ Sermon on the Mount and His Confrontation with the World: An Exposition of Matthew 5–10 (p. 17). Grand Rapids, MI: Baker Academic.

6 Hughes, R. K. (2001). The sermon on the mount: the message of the kingdom (p. 17). Wheaton, IL: Crossway Books.

7 Guzik, D. (2013). Matthew (Mt 5:3–12). Santa Barbara, CA: David Guzik.

8 MacArthur, J. F., Jr. (1985). Matthew (pp. 140–142). Chicago: Moody Press.

9 Guzik, D. (2013). Matthew (Mt 5:3). Santa Barbara, CA: David Guzik.

10 MacArthur, J. F., Jr. (1985). Matthew (p. 145). Chicago: Moody Press.

11 Hughes, R. K. (2001). The sermon on the mount: the message of the kingdom (p. 19). Wheaton, IL: Crossway Books.

12 Hughes, R. K. (2001). The sermon on the mount: the message of the kingdom (p. 22). Wheaton, IL: Crossway Books.

13 Hughes, R. K. (2001). The sermon on the mount: the message of the kingdom (p. 19). Wheaton, IL: Crossway Books.

14 Accessed 3/4/17 from http://www.christianitytoday.com/moi/2011/006/december/too-busy-not-to-pray.html

Related Topics: Christian Life, Kingdom

2. Blessed Are the Mourners (Matthew 5:4)

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

Matthew 5:4 (NET)

Application Question: In what ways are the characteristics of the kingdom of heaven different from the kingdoms of this earth, especially as seen in the Sermon on the Mount (Matt 5-7)?

The second beatitude declares God’s blessing—God’s approval and joy—on the lives of those who mourn. It is paradoxical, as are many of the statements in the Beatitudes. Essentially, Christ says, “Happy are the sad.” For most, this is the exact opposite of what is logical. Usually, happiness is the avoidance of grief or things that bring pain.

It is important to remember that the Beatitudes are written in a style of writing called an “inclusio.” The first and the last beatitude end with the promise, “for the kingdom of heaven belongs to them.” This promise fits like two bookends around the Beatitudes, and tells us that each of these characteristics are in those who are part of the kingdom of heaven. The kingdom of heaven is the place of God’s rule. It exists not only in heaven, but also on the earth, where people obey and worship him (cf. Matt 6:10). Currently, on the earth, the kingdom exists in spiritual form, as Christ taught that the kingdom of heaven was in our midst (Lk 17:21). One day, it will literally come to the earth at Christ’s return. With that said, the kingdom of heaven is the opposite of the kingdom of this world in many ways. While the world says, “Blessed are the strong in spirit—the tough,” Christ’s kingdom says, “Blessed are the poor in spirit”—those who recognize their weakness before God. While the world says, “Blessed are those who laugh,” Christ’s kingdom says, “Blessed are those who mourn.” In fact, Luke 6:25 says, “‘Woe to you who laugh now, for you will mourn and weep.” While the world says, “Store up your riches on earth—pursue wealth,” Christ’s kingdom says, “Store up your riches in heaven” (Matt 6:20 paraphrase). The citizens of the kingdom are different from the people of this world.

These Beatitudes represent the character of the citizens of God’s kingdom and, at the same time, their aspirations. Only Christ perfectly models these characteristics, but if they are not in our hearts to the smallest degree, then we might not be part of God’s kingdom (cf. Matt 7:21-23).

In this study, we will consider the paradoxical statement, “Blessed are those who mourn, for they will be comforted.”

Big Question: What does this beatitude mean and what are its applications for the Christian life?

God Blesses Mourners

Application Question: How can you reconcile Scriptures’ commands both to continually rejoice in the Lord and to mourn (Phil 4:4, James 4:8-10, cf. Gal 5:22, Matt 5:4)? How can joy and mourning co-exist?

The New Testament uses nine Greek words for mourning, and Christ uses the strongest of them all.1 It was used of someone mourning the death of a loved one.2 It is a present participle, and it means to “continually” mourn. There is a continuous state of mourning in the life of a true believer.

Again, this is paradoxical. Scripture commands the believer to “Rejoice in the Lord” (Phil 4:4) and teaches that joy is a fruit of walking in the Spirit (Gal 5:22). However, there should be a continual mourning alongside the believer’s joy that separates him or her from the world.

Interpretation Question: What type of mourning is Christ referring to?

1. It refers to mourning over personal sin.

Obviously, it doesn’t refer to mourning over bad circumstances or loss of something precious, since this type of mourning is common to the world as well. It refers to a mourning over personal sin. When people are born again, God changes their relationship to sin. They can’t enjoy it, as they once did, or live in it. First John 3:9-10 says,

Everyone who has been fathered by God does not practice sin, because God’s seed resides in him, and thus he is not able to sin, because he has been fathered by God. By this the children of God and the children of the devil are revealed: Everyone who does not practice righteousness—the one who does not love his fellow Christian—is not of God.

When John refers to continuing in sin, he is not saying that Christians don’t sin any more. In 1 John 1:8, he said, “If we say we do not bear the guilt of sin, we are deceiving ourselves and the truth is not in us.” If we claim to be without sin, the truth—referring to the Gospel—is not in us (cf. 1 John 5:13). We are not truly born again. The Gospel confronts us with our sin and our need for salvation. But when God saves us, he forgives us and changes our relationship to sin. The believer will fall and make mistakes, but the direction of his life is forever changed. He tries to live for God while, at times, stumbling along the way. To “not practice sin” means that the direction of a person’s life is still fulfilling his lusts instead of seeking to obey God.

Believers cannot continue in a lifestyle of sin because “God’s seed resides” in them; they have been “fathered by God” (1 John 3:9). “God’s seed” can be translated “God’s nature.”3 At salvation, a believer receives God’s nature which exerts a strong influence on a believer toward holiness. It is so radically transforming that a true believer cannot continue in a life of sin. Similarly, in Galatians 5:17, Paul describes how God’s Spirit works through our new nature to battle against our flesh—creating a spiritual war in each believer. As a believer walks in the Spirit, he will not fulfill the lusts of the flesh (Gal 5:16). In addition, since being “fathered by God” hinders a believer from continuing in sin, John may also have in mind the reality of God’s discipline on his children. Hebrews 12:5-6 and 8 says:

“My son, do not scorn the Lord’s discipline or give up when he corrects you. “For the Lord disciplines the one he loves and chastises every son he accepts.”… But if you do not experience discipline, something all sons have shared in, then you are illegitimate and are not sons.

God disciplines his children through the correction of his Word (v. 5); if the believer doesn’t respond, God may chasten or spank through storms and trials (v. 6). If the believer continues to persist in sin, God may even take the believer home through an early death. James 5:20 and 1 John 5:16, for example, talk about a sin unto death. We saw this in Acts 5 with Ananias and Sapphira, who lied about their offering and were struck down by the Lord. Also, in 1 Corinthians 11, some believers died as a discipline for abusing the Lord’s Supper. Believers cannot go on sinning because they have been born again—God’s nature indwells them, and as a child of God, the Lord lovingly disciplines them. God, like any human father, is fully invested in the holiness of his children. He will not let them live in continuous rebellion.

Therefore, at salvation, a true believer’s life will change. John says, “By this the children of God and the children of the devil are revealed: Everyone who does not practice righteousness—the one who does not love his fellow Christian—is not of God” (1 John 3:10).

Because of God’s nature and his discipline, a true child of God continually mourns over sin. Consider David’s experience when he didn’t initially repent of sin:

When I refused to confess my sin, my whole body wasted away, while I groaned in pain all day long. For day and night you tormented me; you tried to destroy me in the intense heat of summer. (Selah) Then I confessed my sin; I no longer covered up my wrongdoing. I said, “I will confess my rebellious acts to the Lord.” And then you forgave my sins. (Selah)

Psalm 32:3-5

When David continued in sin, he was miserable. God’s hand was heavy upon him—he was physically sick and maybe even depressed, until he acknowledged his sin and repented. This is true of every believer. Though we may try to live in sin, we can’t. For the genuine believer, it will ultimately lead to mourning. Kent Hughes adds: “It is significant that the first of Martin Luther’s famous 95 Theses states that the entire life is to be one of continuous repentance and contrition. It was this attitude which caused the apostle Paul to affirm, well along into his Christian life, that he was the chief of sinners (l Timothy 1:15).”4

The opposite of mourning is rejoicing or laughter. And this is exactly what we often see in the world. Instead of mourning over sin, they rejoice in it. They laugh about it, as they share stories in the locker rooms. They enjoy it through TV and popular music. They celebrate and promote it, as they parade through the streets. Where the world rejoices, the believer mourns. One of the fruits of true salvation is a mourning over sin. If our profession of Christ has not changed our relationship to sin, then it is likely that our profession has not changed our eternal destiny.

Application Question: In what ways have you experienced personal mourning over sin or even God’s discipline?

2. It refers to mourning over the sins of others.

A true believer does not only mourn personal sin, he also mourns the sins of others. A great example of this is Isaiah. When he saw a vision of God’s glory in Isaiah 6:5 (NIV), he said, “‘Woe to me!’ I cried. ‘I am ruined! For I am a man of unclean lips, and I live among a people of unclean lips, and my eyes have seen the King, the Lord Almighty.’” He mourned over his own sin and that of his people. In addition, David said this in Psalm 119:136, “Tears stream down from my eyes, because people do not keep your law.” We should mourn over injustice, corruption, sexual immorality, homosexuality, trafficking, the brokenness of families, the sad state of the church, etc. It is this continual mourning that provokes believers to pursue reform.

Sadly, the church often does not mourn, and therefore doesn’t seek to be agents of reformation. Instead of mourning over sin, we’re either apathetic towards it—where we become spiritually numb, and it doesn’t bother us—or worse, we laugh at sin, like the world, and sometimes even enjoy it. We watch it on TV and listen to it on the radio. Satan has a wise strategy. He knows that if he can tempt us to laugh at sin, soon it will lead to acceptance and participation. And that is exactly what has happened to God’s people. Consider God’s neglected command to Israel to mourn in Isaiah 22:12-13:

At that time the sovereign master, the Lord who commands armies, called for weeping and mourning, for shaved heads and sackcloth. But look, there is outright celebration! You say, “Kill the ox and slaughter the sheep, eat meat and drink wine. Eat and drink, for tomorrow we die!”

Unfortunately, this is often true of the church—laughing, joking, and celebrating instead of mourning. In James 4:8-10, God also commanded compromising Christians to mourn. James writes,

Draw near to God and he will draw near to you. Cleanse your hands, you sinners, and make your hearts pure, you double-minded. Grieve, mourn, and weep. Turn your laughter into mourning and your joy into despair. Humble yourselves before the Lord and he will exalt you.

Jesus Christ the Mourner

In the OT, Jeremiah was known as the weeping prophet, as he constantly wept over Israel’s sins. In Jeremiah 9:1, he said: “I wish that my head were a well full of water and my eyes were a fountain full of tears! If they were, I could cry day and night for those of my dear people who have been killed.” In the NT, Christ is compared to Jeremiah; some actually thought he was a resurrected Jeremiah (Matt 16:14). To that end, Christ is never recorded in the Gospels laughing, though he probably did; however, the narrators do mention his crying twice. He cries over the effects of sin when Lazarus died (John 11:35) and also over the rebellion in Jerusalem (Lk 19:41). Mourning must have been a common character trait of Christ. No doubt, Christ often wept when he saw the false religion of Israel, the selfishness of its leaders, the corruption of the Roman government, and the brokenness in the families. Isaiah prophesied that Christ would be “a man of suffering and familiar with pain” (Is 53:3 NIV). Christ, though full of God’s joy, was also a mourner.

In the same way, believers should not only be known by their joy but also by their genuine sorrow. Romans 8:22-23 describes how creation groans, and we groan as well, awaiting our deliverance from sin and full adoption as sons of God.

No doubt, as God commanded Israel through Isaiah and the Jewish Christians through James to mourn (Isaiah 22:12-13, James 4:8-10), he also commands the contemporary church saying, “Groan, weep over your sins and the sins of your community. Mourn over how far your nation has fallen away from God!” Ecclesiastes 3:4 says there is “a time to weep and a time to laugh, a time to mourn and a time to dance.” Sadly, the contemporary church has not discerned the seasons. They laugh, when they should weep. They dance, when they should sit in mourning. They binge-watch and listen, when they should close their eyes and ears. Consequently, the church has become largely secular. Many times, it is hard to tell the difference between nonbelievers and Christians. They talk and dress the same, laugh and mourn at the same things, and have the same goals.

God commands us to mourn! Are we mourning? Have we ever grieved over our sin and that of the world, or are we apathetic? Have we lost our sensitivity to sin?

Application Question: Are there any specific ways that God is calling you to mourn personally, locally, or nationally? Are there any ways that God is calling you to be part of efforts toward reform?

God Comforts Mourners

The word “comforted” has the same root as the Greek word “paraclete,” which Christ used of the Holy Spirit.5 In John 14:26, Christ called the Holy Spirit our Helper, Counselor, or Comforter—the one who comes alongside us to help. In 2 Corinthians 1:3-4, God is called, “the Father of mercies and God of all comfort, who comforts us in all our troubles so that we may be able to comfort those experiencing any trouble with the comfort with which we ourselves are comforted by God.” In Matthew 5:4, “Blessed are those who mourn for they will be comforted,” “they” is emphatic—meaning “they alone.” Only those who deeply mourn the effects of sin experience God’s comfort.

Interpretation Question: In what ways do mourners experience God’s comfort?

1. God comforts mourners through salvation.

When people truly accept the Gospel—that they are sinners under the wrath of God and in need of salvation (John 3:36)—mourning and repentance always follow. John preached repentance (Matt 3:2), Christ preached it (Matt 4:17), and so did his apostles (Acts 2:38). Godly mourning and repentance are necessary for true salvation. In 2 Corinthians 7:10, Paul said, “For sadness as intended by God produces a repentance that leads to salvation, leaving no regret, but worldly sadness brings about death.” God comforts mourners with true salvation.

Kent Hughes simply said, “Spiritual mourning is necessary for salvation. No one is truly a Christian who has not mourned over his or her sins. You cannot be forgiven if you are not sorry for your sins.”6

2. God comforts mourners through forgiving their sins.

Psalm 32:1 says, “How blessed is the one whose rebellious acts are forgiven, whose sin is pardoned!” As with the Beatitudes, “blessed” can be translated, “happy.” Divine happiness is bestowed upon believers when God forgives their sins. At the cross, God forgave us judicially. There is now no condemnation for those who are in Christ (Rom 8:1). When God sees us, even though we still fail, he sees the perfect righteousness of his Son (1 Cor 5:21). We are now sons of God. But we still need relational forgiveness to restore intimacy. For example, even though I have a fight with my wife, our legal status doesn’t change—she stays my wife. But a fight does affect our intimacy, and therefore, forgiveness is needed. In the same way, with God, we need relational forgiveness on a daily basis. First John 1:9 says, “But if we confess our sins, he is faithful and righteous, forgiving us our sins and cleansing us from all unrighteousness.” And when he forgives and cleanses us, we experience his comfort, joy, and intimacy—we experience God’s blessing.

3. God comforts mourners by delivering them or others from sin.

God blesses those who mourn, and many times this divine favor is manifest through both being delivered from sin and the fostering of righteousness (cf. Matt 5:6). When God does this in our lives or others, we experience his comfort. Sometimes, he delivers us or a friend from a stronghold; at other times, he revives a church, changes a city or a nation, as we groan and pray over it. Believers experience God’s comfort, as he rescues us and others from sin.

4. God comforts mourners through his Word.

Romans 15:4 says, “For everything that was written in former times was written for our instruction, so that through endurance and through encouragement of the scriptures we may have hope.” Godly mourning often leads us to Scripture (cf. Ps 119:71), and when it does, God frequently comforts us with its rich truths: He comforts us with the blessed hope of our Lord’s return. He comforts us with the hope of our resurrected bodies and that one day we won’t struggle with sin or sickness. He comforts us with the hope that he works all things for our good, including our trials and failures. Everything written in Scripture was meant to give us hope. If we are not drinking deeply from Scripture, we will lack much of the comfort and hope God provides.

5. God comforts mourners through the ministry of other believers.

In 2 Timothy 1:16, Paul said, “May the Lord grant mercy to the family of Onesiphorus, because he often refreshed me and was not ashamed of my imprisonment.” While Paul was in prison, God refreshed him many times through Onesiphorus. Similarly, as we mourn, God often lavishes his comfort on us through other believers as well.

6. God comforts mourners ultimately at Christ’s second coming.

At Christ’s return, God will deliver us from the presence of sin altogether. We will have new bodies that are free from pride, lust, anger, and everything that causes stumbling. He will make all things right as he rules on the earth. Revelation 21:4 says, “He will wipe away every tear from their eyes, and death will not exist any more—or mourning, or crying, or pain, for the former things have ceased to exist.’”

Without mourning, we never experience God’s comfort. Without mourning sin, no one can be saved. Without mourning, we never break strongholds in our lives. Without mourning, nations aren’t changed. The problem with the church is that we don’t mourn, and therefore, we often lack God’s comfort. God is looking for mourners, so he can bless and use them greatly for his glory. Every great reformer throughout history was a mourner who experienced God’s comfort. Nehemiah, for one, fasted and mourned and then God sent him to build the wall around Jerusalem and bring a national revival (cf. Neh 1, 8). In that revival, Nehemiah experienced God’s comfort over his mourning.

Are you mourning? Have you experienced God’s comfort?

Application Question: In what ways have you experienced God’s comfort in the midst of mourning over sin or its effects?

Growth in Spiritual Mourning

Application Question: How can we grow in our spiritual mourning?

1. We grow in spiritual mourning by turning away from sin.

First Thessalonians 5:22 says, “Abstain from every form of evil” (ESV). Sadly, many of us don’t do this. Instead of abstaining from sin, we entertain it, talk about it, and soon, lose sensitivity to it. Ultimately, it begins to manifest in our lives. If we are going to be mourners, we must flee from every form of evil. Don’t pump it in your ears, don’t read about it, don’t watch it, and don’t joke about it. If we choose to do so, we are on the slow path of decay.

In Psalm 1:1, David said, “Blessed is the man who walks not in the counsel of the wicked, nor stands in the way of sinners, nor sits in the seat of scoffers” (ESV). Many commentators see this as the pathway into depravity. It starts with simply listening to the counsel of the wicked—what sinners are saying. Maybe some rationalize these actions by saying, “We have to know what’s going on in the world so we can relate to the lost.” Then it leads to standing in the “way”—meaning their behavior has gone from listening to practicing. Then the final stage is sitting with mockers. This is when believers begin to mock holy things. They say, “Do you really believe that God created the world by his Word? Do you really believe that people should wait to have sex before marriage? Do you really believe homosexuality is sin?” And they mock those who believe such things. But it all starts out with listening to the wrong “counsel.” Many have lost the blessing of God simply by what they listened to or read.

If we are going to be blessed mourners, we must stay away from “every form of evil.” Exposure to evil slowly hardens our conscience and decays our morals.

2. We grow in spiritual mourning by studying God’s Word.

God’s Word tells us what is wrong and convicts us of it. It is like a mirror that shows our failures and that of others (James 1:23-25). It is a sharp two-edged sword that pierces our consciences so that we can repent (Heb 4:12). If we don’t study God’s Word, our consciences will grow calloused and dull.

3. We grow in spiritual mourning by confessing our lack of mourning and praying for God’s grace.

We must confess that we have lost sensitivity and are no longer offended at sin, as we should be. We may, in fact, enjoy it and commonly laugh at it. We must pray for grace to be like our Lord who mourned over the world and its sin.

Application Question: Are there any other ways that believers grow in spiritual mourning? How is God calling you to pursue growth in spiritual mourning?

Conclusion

As we conclude, let us consider Ezekiel’s vision about Israel’s destruction. Ezekiel 9:1-6 says,

Then he shouted in my ears, “Approach, you who are to visit destruction on the city, each with his destructive weapon in his hand!” Next, I noticed six men coming from the direction of the upper gate which faces north, each with his war club in his hand. Among them was a man dressed in linen with a writing kit at his side. They came and stood beside the bronze altar. Then the glory of the God of Israel went up from the cherub where it had rested to the threshold of the temple. He called to the man dressed in linen who had the writing kit at his side. The Lord said to him, “Go through the city of Jerusalem and put a mark on the foreheads of the people who moan and groan over all the abominations practiced in it.” While I listened, he said to the others, “Go through the city after him and strike people down; do no let your eye pity nor spare anyone! Old men, young men, young women, little children, and women—wipe them out! But do not touch anyone who has the mark. Begin at my sanctuary!” So they began with the elders who were at the front of the temple.

In the natural world, God sent Babylon to judge Israel, but in the spiritual world, he sent six angels with weapons. In addition, there was one angel with a writing kit, called to mark those who grieved and lamented over all the detestable things done in the city. They mourned over the idolatry, the sexual immorality, and the general dishonoring of God. While others were judged, the mourners were saved. In the same way, there is a group of people on this earth who are part of God’s kingdom. They are identified by their mourning over sins—theirs and the world’s. And because of this, God marks them; he sets them apart to himself and protects them from his wrath. They will at times be mocked by the world because they are different—because they won’t partake in or condone sin. At times, they are even persecuted. However, they are salt and light to the earth. They are a blessing to those who persecute and hate them. And though disliked and, at times, marginalized by the world, God marks them and blesses them. They are members of his kingdom, and one day they will fully inherit it at Christ’s coming.

Are you a mourner? Blessed are the mourners for they will be comforted—both in this life and the life to come.

Copyright © 2019 Gregory Brown

Unless otherwise noted, the primary Scriptures used are taken from the NET Bible ® copyright © 1996-2016 by Biblical Studies Press, L.L.C. All rights reserved.

Holy Bible, New International Version ®, NIV® Copyright © 1973, 1978, 1984, 2011 by Biblica, Inc.® Used by permission. All rights reserved worldwide.

Scripture quotations marked (ESV) are from The Holy Bible, English Standard Version® (ESV®) Copyright © 2001 by Crossway, a publishing ministry of Good News Publishers. All rights reserved.

Scripture quotations marked (NLT) are taken from the Holy Bible, New Living Translation, Copyright © 1996, 2004, 2007 by Tyndale House Foundation. Used by permission of Tyndale House Publishers, Inc., Carol Stream, Illinois 60188. All rights reserved.

Scripture quotations marked (NASB) are taken from the New American Standard Bible®, Copyright © 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, and 1995 by The Lockman Foundation. Used by permission.

Scripture quotations marked (KJV) are from the King James Version of the Bible.

All emphases in Scripture quotations have been added.

BTG Publishing all rights reserved.


1 Hughes, R. K. (2001). The sermon on the mount: the message of the kingdom (p. 30). Wheaton, IL: Crossway Books.

2 Guzik, D. (2013). Matthew (Mt 5:4). Santa Barbara, CA: David Guzik.

3 Stott, J. R. W. (1988). The Letters of John: An Introduction and Commentary (Vol. 19, p. 130). Downers Grove, IL: InterVarsity Press.

4 Hughes, R. K. (2001). The sermon on the mount: the message of the kingdom (p. 30). Wheaton, IL: Crossway Books.

5 Hughes, R. K. (2001). The sermon on the mount: the message of the kingdom (pp. 30–31). Wheaton, IL: Crossway Books.

6 Hughes, R. K. (2001). The sermon on the mount: the message of the kingdom (p. 29). Wheaton, IL: Crossway Books.

Related Topics: Christian Life, Kingdom

3. Blessed Are the Meek (Matthew 5:5)

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

Matthew 5:5 (NET)

Application Question: In what ways is this beatitude paradoxical? How does it differ from the world’s philosophy?

The world says it is the proud, the tough, and the aggressive who inherit the earth. It is the survival of the fittest. But Christ says the meek will inherit the land. It is a paradoxical statement, just as the other Beatitudes are.

As we consider this—it is important to remember that the Beatitudes are characteristics of those who enter the kingdom of heaven. The Beatitudes begin and end with “for the kingdom of heaven belongs to them.” If these characteristics are not in our lives, however imperfectly, we are not part of the kingdom of heaven.

Again, there is a progression within these characteristics. It starts with being poor in spirit. This means that people intellectually recognize that there is nothing in them that would commend them to God. They are like beggars with no spiritual credit to their account. It is the poor in spirit, and them alone, who are part of the kingdom of heaven. When people recognize their sin and therefore poverty before God, this leads to an emotional response—mourning over sin. From these two attitudes arises the third beatitude, “meekness.” Those who recognize their sin and mourn over it become the meek who inherit the earth.

In this study, we will consider meekness and the promise to the meek.

Big Question: What does it mean to be meek and receive the earth? Also, what applications can we take from this beatitude?

Meekness

Interpretation Question: What does it mean to be meek and what does it look like practically?

First, it should be said that there is no one English word that can fully capture the meaning of the Greek word. “Prautes” was used of a soothing medicine, a soft breeze, and a trained animal.1 It is typically translated meek, humble, or gentle. Since none of these fully capture the meaning, we’ll consider what it looks like to be meek.

1. The meek are self-controlled or Divinely controlled.2

As mentioned, the Greek word was used of a formerly wild animal that had been broken and trained by its master. Previously, the animal could not be ridden or controlled, but after being trained, it followed the master’s instruction. This is true of believers; when we first come to Christ, we often are wild and don’t fully submit to or trust our Master. However, through both trials and blessings, God teaches us to fully trust and obey him.

We saw this in the life of Abraham. When he first began to follow the Lord, he left his home and family to go to the land to which God called him. However, Genesis 11 tells us that he didn’t leave his entire family behind and that he stopped before reaching Canaan. He brought his father and nephew and tarried in Haran for many years until his father died. Abraham didn’t fully obey God—his obedience was delayed and partial. Then when he finally got to the promised land, there was a famine. Therefore, he immediately left and went to Egypt where he suffered by briefly losing his wife to Pharaoh (Gen 12). Later, as Abraham awaited the promised child, he took things into his own hands by marrying his wife’s servant, Hagar (Gen 16). This caused great strife in his family—strife which continues today between Jews and Arabs. However, in Genesis 22, when God calls him to sacrifice his son, Isaac, he immediately obeys though it would have cost him greatly. Hebrews 11:19 says he was willing to sacrifice his son because he believed God would raise him from the dead. Through his years of walking with God, and at times stumbling, he learned to continually trust and submit to God—he grew in meekness. Instead of responding with delayed obedience or clear disobedience, when God made him wait, put him in a trial, or commanded something perplexing, he learned to immediately obey. Abraham grew in meekness—he was God-controlled.

Young Christians often get mad at God when things don’t go their way. They are like partially trained horses that don’t fully trust their Master and occasionally try to buck him off. Psalm 32:8-9 says:

I will instruct and teach you about how you should live. I will advise you as I look you in the eye. Do not be like an unintelligent horse or mule, which will not obey you unless they are controlled by a bridle and bit.

As immature believers, God must, at times, exert force on us to obey. He must train us to be meek. But as we mature, his Word and pleasure become sufficient.

Application Question: In what ways have you experienced this gradual growth in submission to God and his Word, even as Abraham did?

2. The meek are gentle in response to personal offense, as they trust God with judgment.

Christ taught this in various ways and demonstrated it with his life. In Matthew 5:38-41, he teaches that if someone slaps us on the cheek, we should turn the other cheek. And, if someone makes us go one mile, we should willingly go two miles. If someone wants our shirt, we should give our jacket as well. This is the type of person that the world would call “weak,” but it is not weakness—it is power under control. It is not that the person cannot fight back, it’s that he won’t fight back. He trusts God to fight his battles; it is his job to bless.

We saw this in Joseph’s response to his brothers who had previously sold him into slavery. After Joseph’s father died, the brothers threw themselves down before Joseph—declaring that they were his slaves and pleading with him to not punish them. In Genesis 50:19-21, he responds:

“Don’t be afraid. Am I in the place of God? As for you, you meant to harm me, but God intended it for a good purpose, so he could preserve the lives of many people, as you can see this day. So now, don’t be afraid. I will provide for you and your little children.” Then he consoled them and spoke kindly to them.

When he says, “Am I in the place of God?”, this means that it was not Joseph’s right to judge them. It was God’s. Joseph chose to bless them and provide for their children. Paul taught the same thing in Romans 12:19-21:

Do not avenge yourselves, dear friends, but give place to God’s wrath, for it is written, “Vengeance is mine, I will repay,” says the Lord. Rather, if your enemy is hungry, feed him; if he is thirsty, give him a drink; for in doing this you will be heaping burning coals on his head. Do not be overcome by evil, but overcome evil with good.

Obviously, this is perfectly modeled in Christ. Peter said this about him, “When he was maligned, he did not answer back; when he suffered, he threatened no retaliation, but committed himself to God who judges justly” (1 Pet 2:23).

How do you respond when people hurt or insult you? The meek respond with gentleness. They bless and don’t curse. They seek to serve, instead of seeking revenge, as they entrust judgment to God.

Application Question: Why is it so difficult to leave justice with God in regards to personal offense? Should we, at times, defend ourselves? If so, when?

3. The meek are righteously angry at injustice towards others and dishonor toward God.

Righteous anger is a great virtue. Psalm 7:11 describes how God is angry at sin all day long; therefore, we should be as well. Without righteous anger, sin continues, people are abused, God is blasphemed, and nothing ever changes. Often, sin continues simply because we are not angry enough. We are apathetic and unconcerned about the rampant sin of society, the pain of others, and the injustices happening throughout the world; therefore, evil continues to spread.

The meek respond gently to personal offense but with righteous anger when others are injured or treated unjustly. Again, we see this perfectly modeled in Christ. When he was personally insulted, he was like a lamb. He never retaliated and often said nothing. He was powerful; he could have called myriads of angels to defend him, but he didn’t. He willingly submitted himself to God’s perfect will—including death for our sins. However, when it came to others being mistreated or God being dishonored, he was like a lion. He called the Pharisees serpents and whitewashed tombs. He went into the temple twice with a whip and drove out those cheating others and dishonoring God.

In Numbers 12, Moses was called the meekest man on the earth (v. 3). When his sister and brother were angry with him for marrying an Ethiopian woman, he did and said nothing. God defended him by judging his sister and making her leprous. In response, Moses pleaded for mercy and God healed her. But when Israel sinned against God by worshipping the golden calf, he broke the stone tablets, which the Ten Commandments were written on, ground up the idol and made the Israelites drink it (Ex 32). He was righteously angry, but not selfishly angry.

William Barclay translated the word “meek” as “Blessed are those who are always angry at the right time, and never angry at the wrong time.”3 Furthermore, he added:

If we ask what the right time and the wrong time are, we may say as a general rule for life that it is never right to be angry for any insult or injury done to ourselves—that is something that no Christian must ever resent—but that it is often right to be angry at injuries done to other people. Selfish anger is always a sin; selfless anger can be one of the great moral dynamics of the world.4

Application Question: In what ways have you experienced righteous anger when others were hurt or God was dishonored? How did you handle it?

4. The meek are humble before God and others.

They are humble because they know their spiritual poverty—how they fall short of God’s glory—and continually mourn it. Where the prideful desire to exalt themselves and, in the process, often put others down, the humble desire for God to be exalted and for others to be lifted up. Philippians 2:3-4 says, “Instead of being motivated by selfish ambition or vanity, each of you should, in humility, be moved to treat one another as more important than yourself. Each of you should be concerned not only about your own interests, but about the interests of others as well.” This is what Christ did, as he became a man and offered his life for others (Phil 2:5-11). This is how Paul was when he said that he would rather be cursed and cut off from Christ so that Israel may be saved (Rom 9:2-3). The humble seek the interests of God and others over their own. Are you humble?

Application Question: How would you describe the difference between pride and humility? How should humility be practiced?

Tests of Meekness

Application Question: How can we tell if we are meek?

We can discern if we are meek by honestly answering a few simple questions:

  1. Do I submit to God and his Word? Or do I get angry at God and rebel against him, especially when times are hard?
  2. How do I respond when people accuse or hurt me? In general, do I let God defend me or do I fight for my rights? Martin Lloyd Jones said it this way: “The test of meekness is not whether we can say we are poor sinners, but what we do when others call us vile sinners” (paraphrase).5
  3. Am I righteously angry when people dishonor God and hurt others? Or am I apathetic when it comes to the honor of God and the pain of others?
  4. Am I humble or prideful? Am I pursuing the benefit and blessing of others above my own? Or is my prosperity the driving force in my life? Is it important for others to think highly about me? Or am I content with God’s pleasure and approval?

Application Question: Which characteristic of the meek stood out most to you and why? Which aspect do you feel most challenged to grow in? What other questions are good tests of our meekness?

The Necessity of Meekness

Application Question: Why is it necessary to be meek?

1. Meekness provides a proof of salvation.

Again, when Christ said, “they will inherit the earth,” “they” is emphatic—meaning “they alone.” When people have truly been born again, they recognize their spiritual poverty and are led to mourn. This creates meekness in their lives. Because they see their sin before God, it creates a humility—leading them to submit to Christ’s lordship. They begin to imperfectly control their anger. Instead of seeking revenge, they begin to bless their enemies, instead of cursing them.

Christ says if these characteristics are not showing up in our lives, we are not part of his kingdom. The world is wild and unruly—they don’t obey God. But the believer has submitted control of his life to God and wants to obey him. Since he has been forgiven so much, he forgives others when they fail him. Because God’s nature abides in him, he is angry at his sin and that of others, so he fights against it.

Is meekness being demonstrated in your life—bringing assurance of salvation? Kent Hughes describes the importance of meekness for assurance this way:

Again, this is not to suggest that you are not a Christian if you fall into these sins [referring to being harsh, grasping, vengeful, and uncontrollable], but rather to point out that if they are part of your persona, if you are a self-satisfied “Christian” who thinks that the lack of gentleness and meekness is “just you” and people will have to get used to it, if you are not repentant, you are probably not a Christian.

Jesus’ words are not demanding perfection. The point is, however, that if a gentle/meek spirit is not at least imperfectly present in your life, if it is not incipient and growing, you may very well not have the smile of Christ, which is everything.6

2. Meekness is necessary as an act of obedience.

In Scripture, God commands believers to be meek. Colossians 3:12 says, “Put on then, as God’s chosen ones, holy and beloved, compassionate hearts, kindness, humility, meekness, and patience” (ESV). Many times, we must respond in meekness simply as an act of obedience to our heavenly Father.

3. Meekness is necessary to receive and understand God’s Word.

In the ESV, James 1:21 says, “Therefore put away all filthiness and rampant wickedness and receive with meekness the implanted word, which is able to save your souls.” In order to receive the seed of the Word of God, we must have meek hearts—hearts willing to submit to our Master. If we rebel and fight against what Scripture teaches, the Word of God will never take root in our lives to save or sanctify us.

In fact, we need meekness—a willingness to submit to our Master’s Words—to even understand Scripture. John 7:17 says, “If anyone wants to do God’s will, he will know about my teaching, whether it is from God or whether I speak from my own authority.” If we don’t want to do God’s will, we won’t be able to truly understand God’s Word. We’ll twist and pervert Scripture to make it fit our desires, or we’ll reject it outright. We need this meek spirit in order to receive and understand Scripture.

4. Meekness is necessary in order to properly teach Scripture.

In 1 Peter 3:15 (NIV), Peter said:

But in your hearts revere Christ as Lord. Always be prepared to give an answer to everyone who asks you to give the reason for the hope that you have. But do this with gentleness and respect

“Gentleness” is the same word for “meekness.” Without gentleness, we’ll harm people with God’s Word. We’ll argue, fight, and push people away. Paul said in Ephesians 4:15 that we must speak the truth in love. Without humility, we’ll puff ourselves up with our knowledge and condemn others. We’ll be like the Pharisees who sought to hurt and control others with Scripture, instead of edifying and healing them. In addition, without righteous anger—an important aspect of meekness—people will never recognize the seriousness of sin. We need meekness to properly teach God’s Word.

Application Question: What are your thoughts about the importance of meekness for assurance of salvation and to receive, understand, and teach Scripture? What are some other reasons why meekness is necessary?

Growth in Meekness

Application Question: How can we grow in meekness?

We develop meekness through several ways:

1. To grow in meekness, we must ask God for it.

Meekness is a supernatural characteristic. It is a fruit of the Holy Spirit (Gal 5:23). Pride, lack of self-control, and fits of rage are fruits of our flesh (Gal 5:19-20). We must cry out for the Holy Spirit to bear the fruits of humility, self-control, and gentleness in our lives.

2. To grow in meekness, we must yoke ourselves to Christ, in discipleship.

Christ said this in Matthew 11:29, “Take my yoke on you and learn from me, because I am gentle and humble in heart, and you will find rest for your souls.” Again, “gentle” can be translated “meek.” In biblical times, a young ox was yoked to an experienced ox so that he could be trained. Christ is the perfectly meek one. As we commit to Christ and abide in him through praying, studying his Word, serving, etc., he will train us to be like him. He will train us to keep our mouths closed when people criticize or hurt us and to trust that God will defend us. He’ll teach us to be righteously angry—consumed with God’s glory and justice for all.

Are you allowing yourself to be trained by Christ—the one who submitted his rights to God and trusted God’s judgment? Or are you allowing yourself to be trained by the world—seeking the earth now instead of in eternity?

3. To grow in meekness, we must grow in faith.

In the same way, a wild horse must learn to trust the master in order to be tamed, we must also learn to trust God to grow in meekness. This concept is also reflected in Psalm 37, in which Matthew 5:5 was originally quoted. David, the author of this wisdom Psalm, begins it with:

Do not fret when wicked men seem to succeed! Do not envy evildoers! For they will quickly dry up like grass, and wither away like plants. Trust in the Lord and do what is right! Settle in the land and maintain your integrity!

Psalm 37:1-3

It is easy to focus on the prosperity of the world who do not acknowledge God and sometimes persecutes the just. This often leads to discouragement and, at times, even following the world’s path. In Psalm 37:10-11, David said: “Evil men will soon disappear; you will stare at the spot where they once were, but they will be gone. But the oppressed will possess the land and enjoy great prosperity.”

Similarly, in Psalm 73, another wisdom Psalm, Asaph said his feet almost slipped, as he envied the arrogant and their prosperity (Ps 73:2-3). It wasn’t until he went into God’s sanctuary that he understood their ultimate end and found strength to persevere (Ps 73:17).

Likewise, if we are to inherit the land and God’s blessings, we must go into God’s sanctuary and see the end of the wicked—those who live for this world. We must learn to trust God to defend and reward us, and ultimately to judge the ungodly.

How do we grow in faith—our trust in God?

In short, Romans 10:10 says faith comes by hearing and hearing by the Word of God. As we live in God’s Word, our minds become transformed by it. We begin to understand that in God’s economy, the first will be last and the last will be first. It is the meek and humble, not the proud and arrogant, who inherit the land. Without living in God’s Word, our faith will be weak, and we’ll get discouraged and possibly start following the path of the world—seeking to inherit the earth now.

Application Question: How is God calling you to pursue growth in meekness?

Inherit the Earth

Interpretation Question: What does it mean to inherit the earth?

To inherit the earth seems to have three aspects:

1. In the future, the meek will inherit the earth at Christ’s coming.

When God created the earth, he gave dominion of it to man. However, when Adam sinned, paradise was lost. Satan became the prince of this world, and sin brought this world into bondage. Instead of staying in a state of newness and fruitfulness, it decays, grows thorns, and causes pain. However, one day, at Christ’s return, he will give the world again to the meek. At that time, there will be a renewal of the earth—the lion will lie down with the lamb, the cow will feed with the bear, and children will lead them (Isaiah 11). There will be perfect peace in the world. Paradise will be ruled by the meek, as they are co-heirs with Christ (Rom 8:17).

2. Presently, the meek inherit the earth in the sense that they are not owned by their possessions.

Kent Hughes said it this way:

But there is also a present inheritance that abundantly enriches our earthly existence. There is a sense in which those who set their minds on riches never possess anything. This was given classic expression by one of the world’s wealthiest men when asked how much is enough money. “Just a little bit more,” he answered. He owned everything, yet possessed nothing!

It is the meek who own the earth now, for when their life is free from the tyranny of “just a little more,” when a gentle spirit caresses their approach to their rights, then they possess all.7

The world is constantly ruled by the spirit of more. They need the newest phone, the newest laptop, the newest clothes, and the newest car, and therefore never really possess anything. Instead, things possess them. However, when believers don’t focus on the things of this world, it allows them to “seek first the kingdom of heaven” and Christ says, “all these things will be added unto them” (Matt 6:33 paraphrase). God meets their needs now, and one day, they will possess all things.

3. Presently, the meek inherit the earth in that God often exalts them to places of leadership and authority now.

God opposes the proud but gives grace to the humble (James 4:6). He took Moses who was the meekest man on the earth and put him in leadership over his chosen people. He took Joseph from slavery and prison and made him second in command over Egypt. He took David, a shepherd boy, and made him king over Israel. God blesses the meek and often gives them the land—leadership and authority—now.

“Blessed are the meek, for they [alone] will inherit the earth.” Only these people will receive the eternal inheritance of the earth. And only these people possess the earth now. For most, the world and its things possess them. God often places the meek in places of authority and leadership now, which is just a foretaste of eternity.

Application Question: What do you think about the statement, “Most people don’t possess things; things possess them”? In what ways is this true? Why should believers relate differently to earthly possessions? How have you seen or experienced God putting the meek in places of authority now?

Conclusion

The world says it is the proud, the tough, and the aggressive who inherit the earth. It is the survival of the fittest. But Christ says it is the meek—the ones who submit to God and trust him to defend them. It is those who humble themselves before their Master and submit to his leading who inherit the land.

Are you one of the meek? It is the meek, and the meek alone, who inherit the land. Thank you, Lord. Amen!

Copyright © 2019 Gregory Brown

Unless otherwise noted, the primary Scriptures used are taken from the NET Bible ® copyright © 1996-2016 by Biblical Studies Press, L.L.C. All rights reserved.

Holy Bible, New International Version ®, NIV® Copyright © 1973, 1978, 1984, 2011 by Biblica, Inc.® Used by permission. All rights reserved worldwide.

Scripture quotations marked (ESV) are from The Holy Bible, English Standard Version® (ESV®) Copyright © 2001 by Crossway, a publishing ministry of Good News Publishers. All rights reserved.

Scripture quotations marked (NLT) are taken from the Holy Bible, New Living Translation, Copyright © 1996, 2004, 2007 by Tyndale House Foundation. Used by permission of Tyndale House Publishers, Inc., Carol Stream, Illinois 60188. All rights reserved.

Scripture quotations marked (NASB) are taken from the New American Standard Bible®, Copyright © 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, and 1995 by The Lockman Foundation. Used by permission.

Scripture quotations marked (KJV) are from the King James Version of the Bible.

All emphases in Scripture quotations have been added.

BTG Publishing all rights reserved.


1 MacArthur, J. F., Jr. (1985). Matthew (p. 170). Chicago: Moody Press.

2 Hughes, R. K. (2001). The sermon on the mount: the message of the kingdom (pp. 34–35). Wheaton, IL: Crossway Books.

3 Barclay, W. (2001). The Gospel of Matthew (Third Ed., p. 111). Edinburgh: Saint Andrew Press.

4 Barclay, W. (2001). The Gospel of Matthew (Third Ed., p. 111). Edinburgh: Saint Andrew Press.

5 Hughes, R. K. (2001). The sermon on the mount: the message of the kingdom (pp. 37–38). Wheaton, IL: Crossway Books.

6 Hughes, R. K. (2001). The sermon on the mount: the message of the kingdom (p. 36). Wheaton, IL: Crossway Books.

7 Hughes, R. K. (2001). The sermon on the mount: the message of the kingdom (p. 37). Wheaton, IL: Crossway Books.

Related Topics: Christian Life, Kingdom

4. Blessed Are the Hungry (Matthew 5:6)

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Blessed are those who hunger and thirst for righteousness, for they will be satisfied.

Matthew 5:6 (NET)

One of the greatest indicators of health is hunger. When a person isn’t feeling well and he visits the doctor, the doctor often asks, “Have you been eating?” In the same way that physical hunger helps us discern our physical health, spiritual hunger helps us discern our spiritual health. It even displays if we are spiritually alive at all.

It is good to remember that the Beatitudes encompass both the character and aspirations of citizens of the kingdom of heaven. The first and last beatitudes end with the promise, “for the kingdom of heaven belongs to them.” This style of writing tells us that each of these characteristics will be present in the life of somebody who has entered the kingdom—somebody who is born again. But not only do these characteristics tell us if we are born again—spiritually alive—they tell us if we are spiritually healthy. No one has ever perfectly modeled these characteristics except for Christ, but if Christ lives in us, they will be displayed in our lives to some extent. Because they are the characteristics of our Lord, we should continually aspire to grow in them.

In this study, we will consider the fourth beatitude, “Blessed are those who hunger and thirst for righteousness, for they will be satisfied.”

Big Question: What does it mean to hunger and thirst for righteousness and thus be filled? How should this beatitude be applied?

Hunger and Thirst for Righteousness

Interpretation Question: What type of hunger and thirst is Christ referring to?

The words for “hunger” and “thirst” are not words used of somebody who is casually hungry and thirsty. They refer to someone who is starving for food and someone who will die without a drink.1 This is something most people from developed countries know nothing about. When we’re hungry, we open the refrigerator and grab a snack. If we’re thirsty, we pour a cup of water. But the ancient world, to whom Christ spoke, knew hunger and thirst well. Most families in Palestine could only eat meat once a week. Wages were low, if they existed at all, and did not allow for luxuries—it was just enough to survive. Travel often led people through large deserts with no water; therefore, thirst was a common companion.2 When a person is desperately hungry and thirsty, nothing else will satisfy them—not a beautiful sunrise or sunset, not entertainment or rest—only food and water will do.

The Greek words for “hunger” and “thirst” are present participles meaning a continual hungering and thirsting.3 There is a continual hunger and thirst in the life of true believers that separates them from the world. What is that hunger and thirst for? According to Christ, it is for righteousness.

There is something unusual in this Greek statement. Typically, Greek verbs like “hunger” and “thirst” have partial objects. For example, “I am hungry for some bread” or “I’m thirsty for some water.” But Christ uses an unqualified object. It’s like saying, “I’m hungry for all the bread” or “all the water.” True believers are hungry for complete righteousness—not partial righteousness.4 It’s not OK to love God, and yet compromise in their language, practice dishonesty, or commit immorality. These people want to be fully righteous—partial righteousness won’t do. They want to be perfect like their Lord. God created us for this. Ephesians 2:10 says, “For we are his workmanship, having been created in Christ Jesus for good works that God prepared beforehand so we may do them.”

Application Question: What types of righteousness or good works do true believers hunger and thirst for?

1. Believers hunger and thirst for Christ’s imputed righteousness.

God, initially, creates this hunger in an unbeliever as he is convicted of his sin and failures before God. Romans 3:23 says, “for all have sinned and fall short of the glory of God.” Romans 6:23 says, “For the payoff of sin is death”. God made man in the image of God—to be holy. However, all men have failed to be like God in action, word, and thought. Therefore, because God is righteous and holy, we are under his wrath and deserving of death (cf. John 3:36). Hebrews 12:14 (NIV) says “without holiness no one will see God.”

Therefore, how can man have a right relationship with God? How can a person be saved and have eternal life—abiding with God forever? Two thousand years ago, Christ, the Son of God, came to the earth as a man and lived the perfect life that we could never live. He always did what the Father told him to do. He always said what the Father said. He was the perfect child. However, the world, who loves sin and therefore hates righteousness, rejected and crucified Christ. On the cross, Christ not only suffered the scorn of man, but the wrath of God. Christ took the wrath we deserved for our sin so he could offer those who come to him the gift of perfect righteousness.

Romans 3:21-22 says,

But now apart from the law the righteousness of God (which is attested by the law and the prophets) has been disclosed—namely, the righteousness of God through the faithfulness of Jesus Christ for all who believe. For there is no distinction

To all who believe in Christ—acknowledging in his life, death, and resurrection for the sins of the world—and turn from their sin to follow him, he imparts his perfect righteousness to their account. Second Corinthians 5:21 says, “God made the one who did not know sin to be sin for us, so that in him we would become the righteousness of God.”

Those who are truly born again have gone through the steps of the Beatitudes: They recognize their spiritual poverty, as they have fallen short of God’s glory—even their righteous deeds are as filthy rags before God (Is 64:6). They mourned because of their sin and because they were under God’s judgment. They became the meek who submitted to the Lordship of Christ and began to hunger and thirst for righteousness. Therefore, God saved them by imparting the perfect righteousness of Jesus to their account. They are now sons and daughters of God and will dwell eternally with him.

Have you recognized your sinfulness and inability before God? No amount of work will save you: church attendance won’t, taking the Lord’s Supper won’t, and neither will baptism. Our only hope for salvation is Christ’s perfect work on our behalf.

While believers hunger and thirst to be made right before God, the world is content—they say, “I’m a pretty good person; I believe God will accept me into heaven,” or they have no desire to be right with God at all. Others desire to be right with God, but instead of recognizing their inability to save themselves, they try to earn their salvation through works. Our only hope for salvation is Christ’s perfect work and sacrifice for our sins. When God resurrected Christ, he was saying, “I accept my Son’s sacrifice on your behalf.” Romans 4:25 says, “He was given over because of our transgressions and was raised for the sake of our justification.”

Have you experienced Christ’s imputed righteousness? Romans 10:13 tells us that anyone who calls upon the name of the Lord shall be saved. We must turn from our sin and accept Christ as our Lord and Savior, and he will save us.

2. Believers hunger and thirst for practical righteousness.

Those who have been made righteous by Christ in salvation will naturally hunger and thirst to serve God and others through righteous works. Righteous deeds are not the root of salvation, as taught by all other religions; they are the fruit of true salvation—of already being made righteous before God. James said that faith without accompanying works is dead (James 2:17). If our profession of faith does not produce a lifestyle of hungering for and practicing good works, our profession is false. In Matthew 7:21, Christ said, “Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven—only the one who does the will of my Father in heaven.” Only those who do the will of the Father will enter heaven. Serving and obeying God is a proof of true salvation. This hunger for righteousness begins when we are spiritually born at salvation, just as hunger for food happens immediately with natural birth. A healthy baby desires the nutrients that come from his or her mother. And it’s the same for a spiritual baby—he will hunger and thirst for righteousness and God will fill him. God fills believers throughout this life with righteous works and deeds, and one day, he will ultimately fill them, as they become perfect like Christ (cf. 1 John 3:2). They will serve Christ and others eternally in the coming kingdom (cf. Lk 19:17,19).

Application Question: What are some specific aspects of practical righteousness that believers hunger and thirst for?

  • A practical righteousness that believers hunger and thirst for is the salvation of souls.

In John 4, we see the story of Christ meeting with the woman at the well. After talking with her briefly, she leaves to gather her Samaritan friends so they can meet the Messiah. The disciples approach Christ about getting some food to eat. However, Christ sharply responds to them saying: “My food is to do the will of him who sent me and to finish his work. Lift up your eyes, the fields are ripe for harvest!” (John 4:32-35, paraphrase). Soon after, many Samaritans came to hear him speak and believed in him (39-40).

It is the most natural thing for new believers to want to share their faith with all who will listen. They share it with their friends, family, co-workers, and even strangers. Often, they are viewed as over-zealous. But such enthusiasm is simply the natural hunger of someone who has been born again—they want others to know Christ.

It is good for us to remember that hunger is a sign of our spiritual health. Are you still hungry for souls to know Christ?

  • A practical righteousness that believers hunger and thirst for is knowing God’s Word.

When Christ was tempted in the wilderness by Satan to turn a rock into bread, Christ responded, “Man does not live by bread alone, but by every word that comes from the mouth of God” (Matt 4:4). No doubt, while Christ fasted for forty days, he was eating and drinking God’s Word. In fact, his very response came from Deuteronomy 8:3, and every other time he was tempted, he responded with Scripture.

It is the most natural thing for believers to desire God’s Word when they have truly been born again. Before salvation, they are apathetic towards Scripture. They don’t typically desire to read it, study it, listen to it being taught, or obey it. But when they are born again, it becomes their food. Like Job, they cry out, “I love your words even more than my daily bread” (Job 23:12, paraphrase). Like David, they declare, “O how I love your law! All day long I meditate on it” (Ps 119:97). Furthermore, he cries, “Seven times a day I praise you because of your just regulations” (Ps 119: 164).

Are you still delighting in God’s Word and meditating on it all day long? Or has it become a chore and a burden?

  • A practical righteousness that believers hunger and thirst for is the knowledge of God.

The Psalmist says:

O God, you are my God! I long for you! My soul thirsts for you, my flesh yearns for you, in a dry and parched land where there is no water.

Psalm 63:1

As a deer longs for streams of water, so I long for you, O God! I thirst for God, for the living God. I say, “When will I be able to go and appear in God’s presence?”

Psalm 42:1

Moses who spoke to God face to face and had a more intimate relationship with God than other prophets, cried out, “Show me your glory!” (Ex 33:18). Paul, who met Christ in a vision at his salvation, who received the Gospel by a revelation of Christ (Gal 1:12), who went to the third heaven and heard unexplainable words (2 Cor 12:4), said that he counted everything a loss to gain Christ and that he desired to know him more intimately by experiencing the power of the resurrection, fellowshipping with his sufferings, dying like Christ, and resurrecting like him (Phil 3:8-10).

Though a believer meets Christ at salvation, that only whets his appetite. There should be a continual hungering to know and experience God more.

Are you still hungering and thirsting to know God and experience him?

  • A practical righteousness that believers hunger and thirst for are the specific works God has called them to.

Each believer is God’s workmanship; he has fashioned every believer in a specific way to serve him (Eph 2:10). As we walk with God, he cultivates both our desire and aptitude for these specific works, and then gives us opportunities to serve. Philippians 2:13 (NIV) says he works in us to “will” and to “act” according to his good pleasure. For some that will include parenting and raising godly children; for others that will include serving in business, education, or politics; for others, it might include serving in full-time ministry. As we walk with God, he cultivates a hunger and thirst for the specific righteous deeds he has called us to, which will glorify his name.

Application Question: How would you rate your hunger from 1 to 10 for the various practical righteous works mentioned—knowing God, his Word, and evangelizing? What specific and unique works has God cultivated a desire for in your life? How are you serving or pursuing service in that unique capacity?

Lack of a Spiritual Appetite

Application Question: Why do believers often lack a spiritual appetite?

There could be many reasons for lack of a spiritual appetite:

1. Some lack a spiritual appetite simply because they have never been born again.

A spiritual appetite is a necessary proof of salvation. Jonathan Edwards called these “religious affections.” We may have seasons when we are not as hungry, but if we have never experienced these affections, then we have never been born again. A continuous lack of appetite might represent a lack of true life.

2. Some lack a spiritual appetite simply because their diet is unhealthy.

Parents often tell their children: “Don’t eat sweets before dinner because they will ruin your appetite!” In the same way, many Christians are feasting on sin and things of the world, and these rob them of their spiritual appetite and therefore the blessing of God. God approves and smiles upon those who are desperately hungry for righteousness.

We see another good picture of this in 1 Peter 2:1-2. Peter says, “So get rid of all evil and all deceit and hypocrisy and envy and all slander. And yearn like newborn infants for pure, spiritual milk, so that by it you may grow up to salvation.”

He calls for the believers to get rid of various types of sin, and then calls them to yearn for spiritual milk—referring to the Word—like newborn babies so that they can grow. The implication is that feasting on sin and the things of the world hinders our appetite for the things of God. John said it this way: “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” (1 John 2:15). Essentially, he states, “You can’t love both.” If we are loving the things of this world—things that dishonor God or don’t acknowledge him—we will find our love for God decreasing. In the same way, when we are constantly feasting on things that acknowledge and honor God, our love for the things of the world will decrease and our love for God will increase.

3. Some lack a spiritual appetite simply because of busyness.

When it comes to natural hunger, many neglect eating simply because they are too busy. In the midst of their busyness, they don’t notice or pay attention to their hunger and therefore skip meals. No doubt, this happens spiritually, as well.

Certainly, we get a picture of this in the story of Mary and Martha in Luke 10. Christ visited the two sisters’ house. While there, Martha was busy being a good host—serving everybody. The problem, as she saw it, was that her sister, Mary, was simply sitting at Jesus’ feet while he taught. Martha became angry and confronted Jesus. She said to him, “Tell my sister to help me.” Christ simply responded, “Martha, Martha, you are busy about many things. She has chosen what is better, and it will not be taken from her” (38-42, paraphrase).

What’s paradoxical is that Martha was doing a good thing; she was serving God and others. However, good things are most commonly the enemy of the best things. Many are just like this. They are busy doing good things like work, ministry, recreation, etc.; however, they are neglecting what’s most important. They don’t have time to pray, study God’s Word, or worship; therefore, their spiritual appetite for these things decreases.

Personally, I have noticed that when I’m implementing the spiritual discipline of Sabbath—where I take one day a week to cease working and rest—that it rejuvenates me not only physically but spiritually. I find that I’m more thankful and joyful. I desire to pray, read God’s Word, and serve more. However, when I neglect my Sabbath, I start going into survival mode. I’m not thankful, joyful, or prayerful—I’m just trying to survive.

Are you still spiritually hungry? If not, why not?

Application Question: What practices, or neglect of practices, often leads to a lack of spiritual appetite in your life?

Fostering a Healthy Appetite

Application Question: How can we develop a healthy appetite for the things of God?

1. To foster a healthy appetite, we must confirm that we are born again.

We cannot conjure up a desire for the things of God. Romans 8:7 says, “because the outlook of the flesh is hostile to God, for it does not submit to the law of God, nor is it able to do so.” First Corinthians 2:14 tells us,

The unbeliever does not receive the things of the Spirit of God, for they are foolishness to him. And he cannot understand them, because they are spiritually discerned.

An appetite for the things of God is a supernatural work that God does within a person in order for him to respond to God in salvation (cf. Eph 2:8-9) and obey him (Phil 2:13). Therefore, if one has never accepted Christ or if one suspects that his profession is not genuine, he should confess his sins before God and commit to following Christ as Lord and Savior (cf. Rom 10:9-10, 13). God will save him, fill him with the Holy Spirit, and give him a new nature, which desires the things of God.

2. To foster a healthy appetite, we must stay away from appetite-killers.

We must repent of any sins—turning away from ungodly entertainment, relationships, and other practices. With good things, we must be disciplined with them or let them go as well. We must be vigilant in protecting our spiritual appetite.

3. To foster a healthy appetite, we must eat.

If a natural baby doesn’t eat for a day, the parents will take him to the doctor and that doctor will connect the baby’s arm to an IV. The doctor will force-feed the child because if the child doesn’t eat, he’ll die. We should do the same spiritually. Often the wisest thing we can do when we lack a spiritual appetite is force-feed ourselves. We should wake up in the morning and get into the Word and prayer. Before bed, we should do likewise. We should take advantage of spiritual opportunities like small groups, worship services, and other ministries. We must force-feed ourselves in order to cultivate our hunger.

4. To foster a healthy appetite, we must eat with others.

One of the most enjoyable activities on the earth is eating with others. Friends eat together, families eat together, people interested in one another eat together, strangers eat together to get to know one another. As we eat with others, it often increases our enjoyment of the food.

Proverbs 13:20 says, “He who walks with the wise becomes wise, but the friend of fools will suffer harm” (paraphrase). Wisdom and foolishness in Scripture are not intellectual issues but spiritual issues. The fool says in his heart there is no God (Ps 14:1). Therefore, the wise are those who love, honor, and obey God. By walking with the wise, we will become wise. If we walk with those who love and study God’s Word, it will increase our love and knowledge of the Word. If we walk with those passionate about evangelism, the spirit of evangelism will catch fire in our hearts.

However, the opposite is true as well. If we walk with those who are disobedient to God or who compromise their faith, we will do the same. It is often said that friends of the same feather flock together. Often our closes friends will be people like us—either people who desperately hunger for God and the things of God or people who lack spiritual hunger.

Which are you? Are you helping cultivate hunger for God in those around you? Or are you putting out their fire by your compromise?

Application Question: How is God calling you to pursue a healthier appetite? Are there any other ways believers can cultivate a healthy appetite?

The Promise to the Hungry

Blessed are those who hunger and thirst for righteousness for they will be satisfied.

Matthew 5:6

This promise seems to have two aspects:

1. God promises to fill the hungry with righteousness.

The word “satisfy” can also be translated “fill” (NIV). Essentially, this means that our righteousness is proportional to our spiritual appetite. Those who hunger for God’s Word—God reveals it to them in deeper ways. Those who hunger for souls—God gives them disciples. Those who hunger to serve—God provides opportunities. Therefore, those who don’t hunger lack righteousness.

It has been those who desperately hungered for righteousness throughout history that God used the most. It was not the wisest or most talented. It was those that hungered. John Knox, who God greatly used to stir revival in Scotland, once said, “Give me Scotland or I die!” He was somebody who desperately hungered and thirsted, and God greatly used him as a result.

Are you desperately hungry for righteousness in your life and others? If so, God will fill it. If not, you will lack righteousness.

2. God promises to satisfy the hungry.

There is an emotional component to the word “satisfy.” Most are never satisfied because they pursue contentment in possessions, fame, power, and love. However, only righteousness can truly satisfy us—only knowing God and serving him and others. Anything else will leave us dry, both in this life and throughout eternity.

Application Question: In what ways have you experienced hunger for righteousness and God satisfying that hunger? In what ways have you experienced lack when you haven’t hungered?

Conclusion

Appetite is an indicator of our physical health, and it’s the same with our spiritual health. God smiles on and approves of those who desperately hunger and thirst for righteousness. They hunger for a more intimate relationship with God, a deeper knowledge of God’s Word, the salvation of the lost, and ultimately, God’s will to be done in every situation. Because they hunger and thirst, God fills and satisfies them. And one day, they will ultimately be satisfied with God’s presence and perfect righteousness in heaven.

Are you still hungering and thirsting for righteousness? If so, God promises to fill those desires.

Copyright © 2019 Gregory Brown

Unless otherwise noted, the primary Scriptures used are taken from the NET Bible ® copyright © 1996-2016 by Biblical Studies Press, L.L.C. All rights reserved.

Holy Bible, New International Version ®, NIV® Copyright © 1973, 1978, 1984, 2011 by Biblica, Inc.® Used by permission. All rights reserved worldwide.

Scripture quotations marked (ESV) are from The Holy Bible, English Standard Version® (ESV®) Copyright © 2001 by Crossway, a publishing ministry of Good News Publishers. All rights reserved.

Scripture quotations marked (NLT) are taken from the Holy Bible, New Living Translation, Copyright © 1996, 2004, 2007 by Tyndale House Foundation. Used by permission of Tyndale House Publishers, Inc., Carol Stream, Illinois 60188. All rights reserved.

Scripture quotations marked (NASB) are taken from the New American Standard Bible®, Copyright © 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, and 1995 by The Lockman Foundation. Used by permission.

Scripture quotations marked (KJV) are from the King James Version of the Bible.

All emphases in Scripture quotations have been added.

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1 Boice, J. M. (2002). The Sermon on the Mount: an expositional commentary (p. 41). Grand Rapids, MI: Baker Books.

2 Boice, J. M. (2002). The Sermon on the Mount: an expositional commentary (p. 41). Grand Rapids, MI: Baker Books.

3 MacArthur, J. F., Jr. (1985). Matthew (p. 181). Chicago: Moody Press.

4 MacArthur, J. F., Jr. (1985). Matthew (p. 183). Chicago: Moody Press.

Related Topics: Christian Life, Kingdom

5. Blessed Are the Merciful (Matthew 5:7)

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Blessed are the merciful, for they will be shown mercy.

Matthew 5:7 (NET)

As mentioned previously, the Beatitudes are character traits of those who have entered the kingdom of heaven (cf. Matt 5:3, 10). We have learned that believers are the poor in spirit—they recognize their lack of righteousness before God. This leads them to mourn over their sin. They become the meek—those who humble themselves and submit to God’s control. This leads them to the fifth beatitude—hunger for righteousness and the promise of God filling that hunger. This is a turning point in the Beatitudes. The first four are inner character changes that reflect the believer’s relationship with God; the last four are outward manifestations of those character changes, which reflect the believer’s relationship with others.1 As believers hunger for righteousness, God makes them the merciful (5:7), the pure in heart (5:8), and the peacemakers (5:9). Because of this righteousness, the world persecutes them (5:10).

In this study, we will consider the fifth beatitude, “Blessed are the merciful, for they will be shown mercy.”

Big Question: What does the fifth beatitude mean and how should it be applied?

The Merciful

Interpretation Question: What is mercy? What is the difference between mercy and grace?

Mercy is goodness offered to those in misery or distress. It often includes compassion or forbearance shown to an offender—somebody that deserves only justice. John MacArthur defines it as follows:

Mercy is meeting people’s needs. It is not simply feeling compassion but showing compassion, not only sympathizing but giving a helping hand. Mercy is giving food to the hungry, comfort to the bereaved, love to the rejected, forgiveness to the offender, companionship to the lonely. It is therefore one of the loveliest and noblest of all virtues.2

Scripture teaches us that God is merciful. Paul called God the “Father of mercies and the God of all comfort” (2 Cor 1:3). Psalm 103:8 says, “The Lord is merciful and gracious” (ESV). In Titus 3:5, Paul states that God saved us not because of our righteous deeds but because of his mercy. Hebrews 2:17 calls Christ our merciful high priest. The believer is merciful because God is merciful. When a person becomes born again, God’s mercy begins to manifest through his life in various ways. In fact, it will identify him.

Now it should be said that this concept—the very idea of mercy—was radical to the Roman world. Mercy was despised by Romans. MacArthur adds:

A popular Roman philosopher called mercy “the disease of the soul.” It was the supreme sign of weakness. Mercy was a sign that you did not have what it takes to be a real man and especially a real Roman. The Romans glorified manly courage, strict justice, firm discipline, and, above all, absolute power. They looked down on mercy, because mercy to them was weakness, and weakness was despised above all other human limitations.3

Though at times despised or considered weak by the world, mercy is a supreme virtue since it is a character trait of both God and his people.

We must ask, “What is the difference between mercy and grace?” These terms are often used synonymously; however, they are slightly different. Grace is unmerited favor to those who don’t deserve it. Mercy is unmerited favor towards the miserable or hurting. It often includes withholding justice others deserve.

Application Question: In what ways should believers show mercy to others?

1. Believers show mercy by helping those caught in desperate circumstances.

This is emphasized in both the Old Testament and New Testament. Israel was commanded to take care of foreigners because they once were foreigners in Egypt (Lev 19:34). They were called to not harvest the sides of their fields, as they should be left for the poor (Lev 23:22). They were also called to care for the widow and the orphan and not oppress them. Zechariah 7:9-10 orders, “The Lord who rules over all said, ‘Exercise true judgment and show brotherhood and compassion to each other. You must not oppress the widow, the orphan, the foreigner, or the poor, nor should anyone secretly plot evil against his fellow human being.’”

Similarly, James wrote to scattered Christians saying: “Pure and undefiled religion before God the Father is this: to care for orphans and widows in their misfortune and to keep oneself unstained by the world” (Jam 1:27). Like Israel before them, the early church focused on caring for those in desperate circumstances. When Paul and Barnabas were sent to the Gentiles by the apostles, they were asked to “remember the poor” (Gal 2:10).

Mercy was perfectly manifested in Christ. His ministry was primarily to the despised and downtrodden. He healed the sick and fed the poor. Christ declared this about himself in Luke 4:18-19:

“The Spirit of the Lord is upon me, because he has anointed me to proclaim good news to the poor. He has sent me to proclaim release to the captives and the regaining of sight to the blind, to set free those who are oppressed, to proclaim the year of the Lord’s favor.”

In Acts 2:45, the early church sold all they had and gave to the poor among them. As followers of Christ, we must also care for the poor, sick, struggling, and oppressed. We should be zealous about this ministry as well. It is our Christian duty. Those who are part of the kingdom will be greatly involved in these ministries. They are the merciful.

Darren Carlson, the President of Training Leader’s International, shared this about his conversation with refugees while visiting Christians in Athens:

I can't tell you how many times, I have heard this from Iranian and Afghan believers:

I left my country, and everywhere on my way to Greece, there were Christians. As I left my country, Muslims were literally shooting at me and my family. But in Turkey and Greece, Christians have welcomed me, clothed me, and fed me. When I got off the boat, it was Christians that were passing out food and water. When I came to Athens, it was Christians who gave me a shower, helped me with a medical issue, and gave me a meal with spices from my home. I became a Christian because they were so different than Muslims.

Caring for those in miserable circumstances must be the ethic and practice of Christians. Are you reaching out to the poor, needy, and desperate, as our Lord did?

2. Believers show mercy by helping those caught in sin.

Obviously, Christ perfectly displayed this as well. He came to save people from their sin. He told the woman caught in adultery and a cripple that he healed to sin no more (John 8:11, 5:14). He called people to repent, turn from their sin, and follow him. Ultimately, he delivers all who turn to him from the penalty and power of sin, and one day, he will deliver them from the presence of sin.

Followers of Christ should help people struggling with sin as well. Galatians 6:1-2 says,

Brothers and sisters, if a person is discovered in some sin, you who are spiritual restore such a person in a spirit of gentleness. Pay close attention to yourselves, so that you are not tempted too. Carry one another’s burdens, and in this way you will fulfill the law of Christ.

How should we help those caught in sin? By using Scripture, we should lovingly correct other believers by showing them how they are thinking and acting incorrectly. Then, again by using Scripture, we should show them how to get right with God and help hold them accountable (cf. 2 Tim 3:16-17).

Mercy towards sinners does not only include helping believers get right with God, but it also includes helping unbelievers turn from their sin to follow Christ. Sharing the Gospel is the most merciful act we can do, and every believer should participate in this ministry.

Are you being merciful by lovingly correcting believers and sharing the Gospel with the lost?

3. Believers show mercy by forgiving those who sinned against them.

Colossians 3:13 says, “bearing with one another and forgiving one another, if someone happens to have a complaint against anyone else. Just as the Lord has forgiven you, so you also forgive others.” The command to forgive as Christ forgave should turn us away from shallow attempts at forgiveness. Many declare, “I forgive you, but I don’t ever want to see you or talk to you again.” However, that is not how God forgives us. Scripture says God remembers our sins no more (Is 43:25). This doesn’t mean that God can forget; he can’t, since he is omniscient. It means that he no longer holds our sins against us as a barrier to intimacy or usefulness. We must do the same. This doesn’t mean that we don’t recognize people’s immaturity, propensity to bend the truth, or hurt us. It just means that we love them through those events and issues, and aim to help them grow in holiness—which may include things like correction, discipline, and times of separation (cf. Matt 18:15-17, 1 Cor 5:9-13).

Are you forgiving those who have failed you?

Application Question: What is your experience with mercy ministries, such as caring for orphans, widows, and the poor, as well as correcting those in sin and sharing the Gospel? What makes mercy ministries both difficult and enriching?

The Promise to the Merciful

Interpretation Question: What does God’s promise to the merciful mean practically—“blessed are the merciful for they will be shown mercy”?

1. God’s promise means that God will help the merciful in times of need.

Proverbs 19:17 says, “The one who is gracious to the poor lends to the Lord, and the Lord will repay him for his good deed.” In Matthew 6:1-3, Christ talks about God’s reward for those who give to the needy with right hearts, which includes heavenly reward (cf. Matt 6:19). In 2 Corinthians 9:7-8, Paul declares that if we are cheerful givers, God will provide grace to meet all our needs and to excel in good works. Verse 8 says, “And God is able to make all grace overflow to you so that because you have enough of everything in every way at all times, you will overflow in every good work.” The promise of mercy applies both to our practical and spiritual needs. If we excel at mercy, God will not only provide for our financial needs but open doors for greater service. God blesses those who are channels—not reservoirs.

Similarly, Malachi 3:10-12 says:

“Bring the entire tithe into the storehouse so that there may be food in my temple. Test me in this matter,” says the Lord who rules over all, “to see if I will not open for you the windows of heaven and pour out for you a blessing until there is no room for it all. Then I will stop the plague from ruining your crops, and the vine will not lose its fruit before harvest,” says the Lord who rules over all. “All nations will call you happy, for you indeed will live in a delightful land,” says the Lord who rules over all.

The tithe was used to take care of the temple, provide for the needs of the priests and Levites, and feed the poor. God promised that if his people excelled in giving tithes, he would open the heavens and bless them with something so large they wouldn’t be able to receive it. Because of God’s blessing, all the nations would call Israel blessed.

Likewise, when believers give abundantly to church ministries, mission and mercy organizations, and the needy, they spiritually and practically enrich themselves. Luke 6:38 says, “Give, and it will be given to you: A good measure, pressed down, shaken together, running over, will be poured into your lap. For the measure you use will be the measure you receive.’” Psalm 41:1-3 says:

How blessed is the one who treats the poor properly! When trouble comes, the Lord delivers him. May the Lord protect him and save his life! May he be blessed in the land! Do not turn him over to his enemies! The Lord supports him on his sickbed; you completely heal him from his illness.

2. God’s promise implies that God will discipline believers for their lack of mercy.

Proverbs 28:27 says, “The one who gives to the poor will not lack, but whoever shuts his eyes to them will receive many curses.” These curses don’t just come from a lack of giving but a lack of mercy in general. In Matthew 6:14-15, we see how God disciplines those who don’t forgive others. It says, “For if you forgive others their sins, your heavenly Father will also forgive you. But if you do not forgive others, your Father will not forgive you your sins.”

This discipline is clearly demonstrated in the Parable of the Merciless Servant (Matt 18). In the parable, a master forgives a servant a great debt—the equivalent of twenty million in U.S. currency. Yes, immediately after this, the servant refuses to forgive his fellow servant a small debt of roughly two thousand dollars in today’s currency.4 Because of this, the master throws the unforgiving servant into jail to be tortured until the original debt was paid. In Matthew 18:35, Christ said this to his disciples, “So also my heavenly Father will do to you, if each of you does not forgive your brother from your heart.” This discipline shows up in many ways: trials, demonic attacks, sickness, etc. (cf. 1 Cor 5:5, 11:21-22, 30-31). James 2:13 reminds us that, “For judgment is merciless for the one who has shown no mercy.”

Unforgiveness and a lack of mercy in general hinder our intimacy with God and also bring harsh discipline.

3. God’s promise implies that lacking mercy proves that we’ve never received mercy and therefore lack salvation.

Some have misinterpreted this beatitude to mean that we can earn salvation by being merciful. However, this doesn’t take into account the context of the Beatitudes. As mentioned, there is a progression. The first four Beatitudes are inner changes in believers which begin at salvation and continue throughout sanctification. Then there are outer manifestations of these inner changes in the next four. In addition, the interpretation of mercy as a way of earning salvation clearly contradicts Scripture’s teaching that salvation is by faith alone—apart from works (cf. Gen 15:6, Eph 2:8-9). Though not a means of salvation, practicing mercy is both a fruit and proof of salvation. It provides believers with assurance of whether they possess saving faith or not.

This assurance manifests itself in two tests: First, if we are unmerciful to the needs of the world, then we are not saved. First John 3:17 says: “But whoever has the world’s possessions and sees his fellow Christian in need and shuts off his compassion against him, how can the love of God reside in such a person?” Additionally, in the Parable of the Sheep and the Goats, Christ said this to the goats:

“Then he will say to those on his left, ‘Depart from me, you accursed, into the eternal fire that has been prepared for the devil and his angels! For I was hungry and you gave me nothing to eat, I was thirsty and you gave me nothing to drink. I was a stranger and you did not receive me as a guest, naked and you did not clothe me, sick and in prison and you did not visit me.’

Matthew 25:41-43

Their lack of mercy proved their lack of salvation. God’s love had never changed their selfish hearts (cf. Rom 5:5); they lived to serve only themselves, not God and others.

Secondly, if we are unforgiving and vengeful towards those who hurt us, this may demonstrate that we have never received mercy. For it is those who have been shown mercy who will constantly show mercy to others. This doesn’t mean that if we struggle at times to forgive others or show mercy that we’re not saved. It means that if there is no struggle—that is, if we are just vengeful, unforgiving, and unconcerned about the desperate needs of others—then we are not born again.

Are you the merciful? Or are you unforgiving and unconcerned about the pains of others?

Application Question: How have you experienced a change in your life towards being more merciful as you’ve grown in Christ? In what ways have you experienced God’s promise either for showing mercy or neglecting to show it?

Growth in the Practice of Mercy

Application Question: How can we grow in the practice of mercy?

1. To grow in the practice of mercy, we must remember our own sin and desperate situation.

This is often what we don’t do. We see how others have failed us, but we forget that we have both failed God and others. We consider how stupid and inconsiderate someone else is, but forget times in our past when we were stupid and inconsiderate. We condemn the person who cut us off in traffic and yet forget that we’ve made mistakes in driving as well. Forgetting our own sins and failures leads to harshness in judging others. It is sin nature to emphasize our goodness and minimize our badness. In fact, we tend to condemn others as a means of building ourselves up. We say to ourselves (and often others), “I can’t believe they did that!” “I could do that better.” or “I would never do that!” Like the Pharisees, we primarily see our successes and not our failures—leading us to condemn others when they fail (cf. Lk 18:9-14). The Pharisees were unmerciful because they thought themselves to be so righteous.

However, it is the one who deeply mourns over his sin that is truly merciful (cf. Matt 5:4, 7). It has been said that, “Unless we recognize ourselves as chief of sinners, like Paul (1 Tim 1:15), we are not yet ready for ministry.” Unless we have become like Isaiah, who declared that he was deserving of judgment because of the sins of his mouth, we are not ready to be sent, like him, to serve those caught in sin (Is 6). If we don’t recognize our own great depravity, we will not be gentle or effective in our ministry to others. We will not be the merciful. In fact, we may be abusive.

Are you remembering your failures? You can tell by whether your response is typically gentle or harsh when others fail you.

Application Question: In what ways have you experienced yourself being overly harsh with others and their failures, especially with areas you previously struggled with? How have you seen this hypocritical spirit in others? How can we grow in awareness of our sins?

2. To grow in the practice of mercy, we must identify with others.

An aspect of mercy is sympathy and compassion. It is identifying with others’ pain and struggles. It is seeing through their eyes and walking with their feet. When we truly do this, we will work to alleviate their pain, and we’ll also forgive their misgivings. This is exactly how Christ sought to provide mercy for us. He didn’t stay in heaven and simply watch our pain and failures. He came down and became human. He felt and experienced poverty. He experienced the loss of a father at an early age. He was mocked, betrayed, and hurt. Though he never sinned, he experienced temptation and bore our sins on the cross. He identified with us so he could deliver us and forgive us.

This is the very reason why many don’t show mercy. We don’t want to see through the eyes and experiences of others. We want to help, but we don’t want to taste their cup of suffering. It is when touching the leper, sitting beside the person dying in the hospice, living with the poor, and eating and drinking with the lost that true compassion is developed. It is as we identify with the hurting and lost that true mercy—compassion in action—is fostered.

I experienced this while working with people with developmental needs for three years. Essentially, I was a house parent: I gave them their medications, prepared breakfast for them, bathed and shaved them, counseled them, and was available to them at night if anything went wrong. Before I started working with this population, I remember being hesitant and a little scared. I was scared simply because I had never really been around people with such special needs. Theologically, I knew my hesitancy was wrong, but practically, it was still there. However, when I started working with them, I fell in love with them. They became some of my closest friends. I loved talking and hanging out with them; eventually, they started coming to church with me. But, it wasn’t until I started living with them and serving them, that my heart started to grow for them. By identifying with them, a desire to alleviate their pain grew in me.

This is why believers are often radically changed by going on a mission trip or serving in a mercy ministry. By touching the broken, as our Lord did, their hearts are radically changed. They start to sympathize and work for their deliverance.

This is also true with forgiveness. It is the past experiences of others that lead them to act as they do, including hurting others. As people start to really consider the paths others have walked, in order to empathize with them, it becomes easier to forgive their failures. There is a French proverb that says, “to understand all is to forgive all.” In addition, it has often been said, “Hurt people, hurt people.” By understanding the hurts of those who hurt and fail us, it will be easier to forgive them.

Have you developed compassion for the hurting? Are you identifying with them?

Application Question: Why is identifying with others so important not only for mercy ministry but ministry in general? In what ways have you experienced the importance of identifying with others as the one receiving mercy or giving it?

3. To grow in the practice of mercy, we must develop our love for others.

God does not just want people to give or to help others in pain. He wants them to do it with the right heart—one full of love. Paul said, “If I give all my possessions to the poor and don’t have love, I gain nothing” (1 Cor 13:10, paraphrase). He also said we should not give out of necessity or compulsion for God loves a cheerful giver (2 Cor 9:7). God wants believers to be just like him. He wants us to love serving and giving.

Micah 6:8 says: “He has showed you, O man, what is good. And what does the LORD require of you? To act justly and to love mercy and to walk humbly with your God” (NIV 1984). Micah says we must not only show mercy but love it. It is very possible for our acts of kindness and forgiveness toward others to stem from wrong motives, including simply being done out of obligation. First Peter 4:9 instructs us to “Show hospitality to one another without complaining.”

This is important to hear because people who serve in mercy ministries tend to struggle with bitterness and burn-out; the work is hard and the people are often difficult and ungracious. Even Christ was hated by the people he served. Mercy ministers will constantly experience criticism, attacks, and a lack of gratefulness from those they serve as well. It can be hard to keep a right heart at times.

However, God not only commands our actions, but he commands our hearts. He commands us to love him with all our heart, mind, and soul and to love our neighbors as ourselves (Mk 12:30-31). He calls us to give thanks in all circumstances for this is God’s will for our lives (1 Thess 5:18). Also, through living in the Holy Spirit, he provides us with the fruit of love, patience, perseverance, and self-control (Gal 5:16, 22-23). He will give us grace to be merciful and do it with the right heart.

Do you love showing mercy? Or is it simply an obligation? As we show mercy, we must have the right heart—one filled with love.

Application Question: Why is it so common for those serving in mercy ministries to become bitter and lose a right heart? In what ways have you experienced hurt from those you served? How did you overcome it or remain faithful? How can we grow to love mercy?

4. To grow in the practice of mercy, we must remember God’s promise to the merciful.

Proverbs 11:25 (NIV) says, “A generous person will prosper; whoever refreshes others will be refreshed.” God promises to bless and refresh those who serve others. When Christ was burnt out, God refreshed him with the ministry of angels (Mark 1:13). When Elijah was weary, God refreshed him with food brought by ravens (1 Kings 19:3-6). When David was weary, he “drew strength from the Lord” (1 Sam 30:6). This promise brings encouragement especially when we, as ministers, feel like quitting or giving up. God promises to bless and refresh us.

This also should be an encouragement to those too depressed or discouraged to serve. Sometimes, the best way to receive encouragement or relief is to show mercy to others; for then, God will show mercy to us. Christ promised that by taking on his yoke of service, we will find rest for our souls (Matt 11:29). God’s promise is a tremendous motivation to practice the ministry of mercy.

Application Question: In what ways have you experienced God’s refreshment in ministry? Is there anybody that you feel God wants you to encourage and refresh for their faithful ministry efforts? In what ways is God calling you to pursue growth in mercy and seek his promise to the merciful?

Conclusion

Christ is our merciful high priest (Heb 2:17). He identified with us, as he came down to this world as a man. He preached the good news to the poor. He set free captives of sin and the devil. He fed the hungry and healed the sick. He died for our sins, and therefore was the perfect manifestation of mercy. If he lives in us, his characteristic of mercy should manifest in some way, no matter how small, in our lives. Blessed are the merciful for they (and they alone) shall receive mercy. Are you growing in mercy?

Copyright © 2019 Gregory Brown

Unless otherwise noted, the primary Scriptures used are taken from the NET Bible ® copyright © 1996-2016 by Biblical Studies Press, L.L.C. All rights reserved.

Holy Bible, New International Version ®, NIV® Copyright © 1973, 1978, 1984, 2011 by Biblica, Inc.® Used by permission. All rights reserved worldwide.

Scripture quotations marked (ESV) are from The Holy Bible, English Standard Version® (ESV®) Copyright © 2001 by Crossway, a publishing ministry of Good News Publishers. All rights reserved.

Scripture quotations marked (NLT) are taken from the Holy Bible, New Living Translation, Copyright © 1996, 2004, 2007 by Tyndale House Foundation. Used by permission of Tyndale House Publishers, Inc., Carol Stream, Illinois 60188. All rights reserved.

Scripture quotations marked (NASB) are taken from the New American Standard Bible®, Copyright © 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, and 1995 by The Lockman Foundation. Used by permission.

Scripture quotations marked (KJV) are from the King James Version of the Bible.

All emphases in Scripture quotations have been added.

BTG Publishing all rights reserved.


1 MacArthur, J. F., Jr. (1985). Matthew (pp. 186–187). Chicago: Moody Press.

2 MacArthur, J. F., Jr. (1985). Matthew (p. 190). Chicago: Moody Press.

3 MacArthur, J. F., Jr. (1985). Matthew (p. 188). Chicago: Moody Press.

4 Hughes, R. K. (2001). The sermon on the mount: the message of the kingdom (p. 49). Wheaton, IL: Crossway Books.

Related Topics: Christian Life, Kingdom

6. Blessed Are The Pure In Heart (Matthew 5:8)

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

Matthew 5:8 (NET)

As a reminder, the fourth beatitude, hungering and thirsting for righteousness, marked a pivot in the Beatitudes. From there, God begins to fill his people with righteousness. He makes them the merciful, the pure in heart, and the peacemakers. In many ways, “Blessed are the pure in heart, for they shall see God” is the chief beatitude. Some have wondered why it is not the first beatitude or the last, as the culmination.1 Throughout history, seeing and knowing God has often been considered the summum bonum—the highest good in life. Jeremiah quotes the Lord:

Let not the wise boast of their wisdom or the strong boast of their strength or the rich boast of their riches, but let the one who boasts boast about this: that they have the understanding to know me

Jeremiah 9:23-24 (NIV)

He names three things that people often pursue in life as the highest good: wisdom, strength, and wealth; however, the highest good is knowing God. This is essentially what Matthew 5:8 promises—to see and know God more intimately.

Moses cried out for this in Exodus 33:18, as he asked to see God’s glory. God responded to him that no one could see his face and live. However, he would show Moses his back—a manifestation of his glory, but not his full glory. Here in Matthew 5:8, Christ promises the highest good that man can achieve—seeing and knowing God. It is for this reason that some view this beatitude as the climax or pinnacle of the Beatitudes; the first five lead to it and the last two flow from it.2

In this study, we’ll consider the sixth beatitude: the blessing on the pure in heart and the promise of seeing God.

Big Question: What does the sixth beatitude mean and what applications can we take from it?

The Pure in Heart

Interpretation Question: What does it mean to be pure in heart?

The word “pure” has had a variety of uses: It was used of soiled clothes which had been washed clean, and an army of soldiers which had been purged of the discontented, unwilling, cowardly, and inefficient soldiers—with only first-class fighters remaining.3 It was also used of metals that had been refined until all the impurities were gone—leaving only pure silver, pure gold, etc.4 Therefore, the word generally means both “clean” and “unmixed.”

When Christ adds the word “heart” to it, he is not just referring to emotions. In the biblical mindset, “heart” refers to the mind, will, and emotions.5 Therefore, we must ask what does Christ mean practically by being “pure in heart”?

1. To be pure in heart refers to having an inner moral righteousness.

When people follow God and are born again, God begins to change their hearts. He starts ridding them of jealousy, anger, pride, and selfishness, and replacing these attitudes with selflessness, humility, love, patience, and other virtues. The more a person grows in these godly virtues, the more they see God. Therefore, to hold on to ungodly attitudes is to hinder our relationship with God and our ability to see him. We see this commonly in Scripture. James 1:7-8 describes how the double-minded man is unstable in all his ways and how he will receive nothing from God when he prays. The double-minded man is somebody who wants to live for the world and live for God at the same time (cf. James 4:3-4). Therefore, he is unstable and ineffective in prayer. Likewise, David said if he cherished iniquity in his heart, the Lord would not hear him (Ps 66:18). To love sin, to cultivate unforgiveness, or pride is to hinder our relationship with God and our ability to see him.

This was especially important for the Jews and Pharisees to hear, as they tended to focus on outward compliance to God’s laws instead of inward compliance. They thought if they hadn’t killed anyone, they had kept the law against murder, but Christ said to be angry is to commit murder in our hearts. They thought if they hadn’t committed adultery, they had kept that commandment, but Christ said to lust is to commit adultery. To commit either of these is to fail to both love God and man, which are the greatest commandments. Christ rebuked the Pharisees for this by calling them white-washed tombs—clean on the outside but filled with dead men’s bones on the inside (Matt 23:27). He described them as drawing near God with their mouths while their hearts were far from him (Matt 15:8). Clearly, the Pharisees didn’t give attention to cultivating pure hearts.

Psalm 24:3-4 (NIV) says, “Who may ascend the mountain of the Lord? Who may stand in his holy place? The one who has clean hands and a pure heart, who does not trust in an idol or swear by a false god.” This Psalm seems to describe the ideal worshiper. “Clean hands” refers to godly works, and a “pure heart” refers to inner morality. When our heart is right, it leads to right actions. This is the person that God allows into his presence. He seeks after worshipers, who worship him in spirit (heart) and truth (John 4:23).

Are you developing an inner morality? If so, you will increasingly see God. The more you cultivate honesty, integrity, patience, perseverance, hatred for sin, etc., the more you will experience God’s presence.

2. To be pure in heart refers to being sincere—free of hypocrisy.

This is certainly part of inner morality, but worth separating for emphasis. As we continue to study the Sermon on the Mount, and the Gospels in general, Christ will repeatedly mention this. In Matthew 6, he calls for the disciples to not be like the Pharisees and teachers of the law who did their acts of righteousness (praying, giving, and fasting) to be seen by men. He says if we do this, then we have received our reward—the acknowledgment of men—but we will not be rewarded by God.

This is something those who serve in ministry must be particularly aware of. It is easy to start to do good works for the applause of men. We can tell if this is in our hearts by how we respond when criticized or praised by others; criticism will overly discourage us, and praise will overly excite us. Are we really seeking God’s honor and praise alone? It is also possible to do good works primarily for financial purposes. Christ stressed that he was the good shepherd and all who came before him were just hirelings—doing ministry simply for pay. When the wolf comes, the hireling flees because he is only there for pay (John 10). How do we respond when we encounter trials in our ministry—our service to God and others? If we are just there for the benefits, we will not stay committed.

Are our motives for serving God pure? Or are they mixed and insincere?

3. To be pure in heart refers to being single-minded in devotion to God.

As mentioned, the word “pure” was used of cleansing an army—getting rid of the cowardly and the uncommitted and leaving only the most devoted and effective fighters. Sadly, we are often like this with God—divided between love for the world and its things, and love for God and his kingdom. Therefore, many Christians are stunted in their growth. They are not hearing God’s voice, not enjoying his presence, because this is something God gives to the single-minded—the devoted. Matthew 13:22 describes how “worldly cares and the seductiveness of wealth choke the word, so it produces nothing.” It’s the divided heart that misses God’s best.

In Philippians 3:13 (NIV), Paul said, “this one thing I do”—referring to his pursuit of knowing and being rewarded by Christ (cf. v. 10-12, 14). Sadly, for most, God is just one of their many things, and therefore, they miss out on a heightened intimacy with God. Through Jeremiah, God said this to the idolatrous Israelites who were deported to Babylon, “When you seek me in prayer and worship, you will find me available to you. If you seek me with all your heart and soul” (Jer 29:13). It is when we turn away from our idols and come after God with our whole heart that we will truly see him and know him.

Are you pursuing God with your whole heart or are you half-hearted?

Application Question: Which aspect of purity of heart stood out to you most and why (inner morality, sincerity, single-minded devotion)? What are common idols that distract people from single-minded devotion to God? Describe a season (or seasons) in your life when you were the most single-minded. What contributed to your passion and devotion? What eventually detracted from it?

Growth in Purity of Heart

Application Question: How can we grow in purity of heart?

1. To grow in purity of heart, we must make sure that we are saved.

It is the pure in heart, and they alone, who will see God. As with the other beatitudes, these characteristics are only true of the born again. Hebrews 12:14 says without holiness “no one will see the Lord.” What God does at salvation is give us a clean heart—a new nature. It is a promise of the New Covenant. Ezekiel 36:25-26 says,

“‘I will take you from the nations and gather you from all the countries; then I will bring you to your land. I will sprinkle you with pure water and you will be clean from all your impurities. I will purify you from all your idols. I will give you a new heart, and I will put a new spirit within you. I will remove the heart of stone from your body and give you a heart of flesh.

At salvation, purity of heart begins; God gives us a new nature and new desires—desires to pursue him and obey him. This is one of the ways that we know that we are saved. We know something of purity of heart—singleness of mind—a desire to follow Christ as Lord and please him above ourselves and everybody else.

Have you experienced this new heart?

2. To grow in purity of heart, we must continually confess anything unpleasing to God.

While on earth, we will never be completely pure of heart. Jeremiah 17:9 says that our hearts are “deceitful above all things and beyond cure” (paraphrase) and yet, Christ still commands us: “be perfect, as your heavenly father is perfect” (Matt 5:48). Consequently, we must continually confess pride, anger, lust, and everything that dishonors God. In fact, we must ask God to help us discern the evil in our hearts, as we often are blind to its defects. In Psalm 139:23-24, David prays, “Examine me, and probe my thoughts! Test me, and know my concerns! See if there is any idolatrous tendency in me, and lead me in the reliable ancient path!” As we discern wrong attitudes and actions, we must confess and repent to God. When we do this, God is faithful and just to forgive us and cleanse us from all unrighteousness (1 John 1:9).

Are you daily confessing and repenting of wrong attitudes, words, and actions?

3. To grow in purity of heart, we must guard and protect our hearts.

Our hearts are idol factories—prone to love and worship things other than God. Because of this, we must continually guard it, not only from sinful things but also good things that might steal our affections. Proverbs 4:23 says, “Guard your heart with all vigilance, for from it are the sources of life.” In Matthew 6:19-21, Christ, aware of this sinful tendency in our hearts, commanded believers to not store up riches on this earth, not because riches are inherently sinful, but because wherever our riches are, our hearts will be also. Riches tend to steal our hearts from God and seeking his kingdom first. We must be aware of this disease in our hearts—they are prone to love entertainment, clothes, cars, career, social media, popularity, etc., over God. For some of us, we must forsake certain possessions, even as Christ commanded the rich man (Matt 19:16-22). We can’t handle them appropriately; they will keep us out of the Word, away from prayer, and serving God. For others, we will just have to be disciplined in our use of these objects. This is a wisdom principle; each believer will have to discern this through the Holy Spirit and the counsel of godly saints. What might be a treasure (and therefore a temptation) to one person, might not be a treasure for another.

4. To grow in purity of heart, we must pray for it.

In prayer, we recognize that only God can truly change our hearts. In Psalm 51:10, David prayed: “Create for me a pure heart, O God! Renew a resolute spirit within me!” Create in me a heart that is solely devoted to you—one that beats to honor your name and build your kingdom. We must recognize our lack of a clean heart and cry out for it. In Psalm 86:11 (NIV), David again prayed, “Give me an undivided heart, that I may fear your name.” So many things pull me away from you, unify my mind to worship you, Lord. If we are going to grow in purity of heart, like David, we must cry out for it.

5. To grow in purity of heart, we must saturate ourselves with God’s Word.

Christ said this to his disciples in John 15:3, “You are clean already because of the word that I have spoken to you.” It was through hearing the Gospel and believing it, that the disciples were made clean, as Christ gave them new hearts. However, it is still through God’s Word that our hearts are daily made clean. Hebrews 4:12 says, “For the word of God is living and active and sharper than any double-edged sword, piercing even to the point of dividing soul from spirit, and joints from marrow; it is able to judge the desires and thoughts of the heart.”

As we study God’s Word, it cuts us. It reveals wrong heart motives and makes us more into the image of Christ. It sanctifies us.

Are you living in God’s Word?

6. To grow in purity of heart, we must desire the promise of knowing God more than anything else.

If you really desire to see God more and more, then you will be willing to get rid of anything that corrupts your heart. Is it your entertainment—your music and TV watching—that defiles your heart with explicit content? If so, you must be willing to get rid of it to know God more. Is it your relationships that are drawing you away from Christ? If so, you must be willing to let go of them to know God more. If you don’t really want to see God and experience him, then you won’t do whatever it takes to be pure in heart.

Philippians 4:8-9 (NIV) says,

Finally, brothers and sisters, whatever is true, whatever is noble, whatever is right, whatever is pure, whatever is lovely, whatever is admirable—if anything is excellent or praiseworthy—think about such things. Whatever you have learned or received or heard from me, or seen in me—put it into practice. And the God of peace will be with you.

To think on what is noble, right, pure, and lovely, we must, by necessity, let go of what is common, wrong, compromised, and ugly. It is only when our thoughts and practices are right, that the God of peace will be with us, as we experience his presence and intimacy in a special way.

7. To grow in purity of heart, we must continually think on eternity.

First John 3:2-3 says,

Dear friends, we are God’s children now, and what we will be has not yet been revealed. We know that whenever it is revealed we will be like him, because we will see him just as he is. And everyone who has this hope focused on him purifies himself, just as Jesus is pure).

The more we hope to see and serve Christ throughout eternity, the more we will want to purify ourselves because we want to please him. However, if our hearts are continually set on this world and the things of the world, we will become increasingly secular and worldly—dimming our spiritual sight.

Are you thinking on eternity and seeing Christ?

Application Question: What are some other practices that aid in developing purity of heart? In what ways is God challenging you to pursue growth in purity of heart?

Seeing God

Interpretation Question: What does the promise of seeing God mean?

1. Seeing God has a present aspect to it.

  • Believers will see God in creation.

In Psalm 19:1-2, David said that the heavens declare the glory of God and that they daily pour forth speech about him. In Psalm 29:7-10, David describes seeing and experiencing God in a thunder storm:

The Lord’s shout strikes with flaming fire. The Lord’s shout shakes the wilderness, the Lord shakes the wilderness of Kadesh. The Lord’s shout bends the large trees and strips the leaves from the forests. Everyone in his temple says, “Majestic! The Lord sits enthroned over the engulfing waters, the Lord sits enthroned as the eternal king.

David, a man after God’s own heart, even saw God in his imperfect and aging body, as he declared how he was fearfully and wonderfully made (Ps 139:14). Only the pure in heart have this type of sight. They see God even in imperfect things like creation, as it still bears his marks. Similarly, when the disciples were fearful about their futures, Christ comforted them with God’s work in creation (Matt 6). He asked, “Did you see the lilies of the field today—how God clothed them? Did you see the birds of the air—how God fed them?” Christ saw creation as revealing God’s love and providence. As we grow in purity of heart, we’ll see God more in his creation.

  • Believers see God in difficult circumstances.

We saw this with Joseph. After his father died, his brothers pleaded with him to not treat them harshly. Joseph responded, “As for you, you meant to harm me, but God intended it for a good purpose, so he could preserve the lives of many people, as you can see this day” (Gen 50:20). He saw God’s goodness in the storms of life where others might have doubted God, became angry at him, or turned away from him. We also saw this with Job—even after he had lost his family and much of his business—he declared, “The Lord gives, and the Lord takes away. May the name of the Lord be blessed!” (Job 1:21). To him, both blessings and trials came from the hand of God. When Stephen was stoned, Christ appeared to him in the clouds—no doubt strengthening him to be the church’s first martyr (Acts 7:56). God works all things to the good of those who love the Lord, including trials (Rom 8:28).

Are you seeing his hand in your trials?

  • Believers see God in acts of worship.

The purer our hearts, the more we will see and experience God, as we study God’s Word, pray, fellowship with others, and serve. When our hearts are not pure, we will meditate on Scripture and receive nothing. We will worship and pray, but it’s as if the heavens are shut. We’ll serve, and it will only be a burden. God reveals himself to those with right hearts.

2. Seeing God has a future aspect.

Obviously, we will most clearly see God in heaven. First Corinthians 13:12 says, “For now we see in a mirror indirectly, but then we will see face to face. Now I know in part, but then I will know fully, just as I have been fully known.” This verse compares our vision of God to looking into a mirror. Ancient mirrors were made of polished stone or metal and therefore weren’t very clear—the reflection was dim at best. However, in eternity, we will see God face to face. We will know him, even as he knows us. This is the great hope of believers. Only those who are truly born again will ultimately see God.

Application Question: In what ways have you experienced the promise of seeing and experiencing God when your heart was pure before God? In what ways have you experienced a lack of intimacy with God when in sin or consumed with lesser things?

Conclusion

“Blessed are the pure in heart” is the climax of the Beatitudes. It is the climax because it brings the greatest blessing—seeing God. As seeing and knowing God becomes our highest pursuit in life, there will be no cost that we are unwilling to pay, and no height that we are unwilling to climb to know him. Blessed are the pure in heart for they, and they alone, will see God. Lord, purify our hearts. Amen.

Copyright © 2019 Gregory Brown

Unless otherwise noted, the primary Scriptures used are taken from the NET Bible ® copyright © 1996-2016 by Biblical Studies Press, L.L.C. All rights reserved.

Holy Bible, New International Version ®, NIV® Copyright © 1973, 1978, 1984, 2011 by Biblica, Inc.® Used by permission. All rights reserved worldwide.

Scripture quotations marked (ESV) are from The Holy Bible, English Standard Version® (ESV®) Copyright © 2001 by Crossway, a publishing ministry of Good News Publishers. All rights reserved.

Scripture quotations marked (NLT) are taken from the Holy Bible, New Living Translation, Copyright © 1996, 2004, 2007 by Tyndale House Foundation. Used by permission of Tyndale House Publishers, Inc., Carol Stream, Illinois 60188. All rights reserved.

Scripture quotations marked (NASB) are taken from the New American Standard Bible®, Copyright © 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, and 1995 by The Lockman Foundation. Used by permission.

Scripture quotations marked (KJV) are from the King James Version of the Bible.

All emphases in Scripture quotations have been added.

BTG Publishing all rights reserved.


1 MacArthur, J. F., Jr. (1985). Matthew (p. 202). Chicago: Moody Press.

2 MacArthur, J. F., Jr. (1985). Matthew (p. 202). Chicago: Moody Press.

3 Barclay, W. (2001). The Gospel of Matthew (Third Ed., p. 122). Edinburgh: Saint Andrew Press.

4 MacArthur, J. F., Jr. (1985). Matthew (p. 204). Chicago: Moody Press.

5 Boice, J. M. (2002). The Sermon on the Mount: an expositional commentary (p. 46). Grand Rapids, MI: Baker Books.

Related Topics: Christian Life, Kingdom

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