His Word Today

“Blessed are the pure in heart, for they shall see God.” (Matthew 5:8 (ESV)

Being poor in spirit, mourning over one’s sin, being meek and hungering and thirsting for righteousness has corresponding results in the believer’s behavior. It begins with being merciful to others as God has been merciful to the believer in Christ. It continues with being pure in heart. What does it mean to be pure in heart?

“Blessed are the pure in heart.” Opinion is divided as to whether these words of Christ refer to the new heart received at regeneration or to that moral transformation of character that results from a Divine work of grace having been wrought in the soul. Probably both aspects of the truth are combined here. It would appear that the purity of heart which our Savior pronounced His blessing is that internal cleansing that both accompanies and follows the new birth. Thus, inasmuch as no inward purity exists in the natural man, that purity attributed by Christ to the godly man must be traced back, as to its beginnings, to the Spirit’s sovereign work of regeneration,” explains commentator A.W. Pink.

Pure (καθαρός; katharos) means to be clean and innocent (Luke 11:41; John 13:11; James 1:27). This purity is to be in the individual’s heart (καρδία; kardia). This comes by the monergistic work of the Holy Spirit (John 3:1-21; Titus 3:1-5).

This purity in heart is not merely outward. It penetrates to the believer’s core. It impacts the intellect, emotions and will. It is freedom from defilement and divided affections. It is sincerity and integrity. It is a singleness of purpose. It is the opposite of hypocrisy and duplicity.

The result of such purity in the heart of the believer in Christ is the promise of seeing God. This is not only a future fulfillment (I John 3:1-3), but also a present promise. “The pure in heart possess spiritual discernment. With the eyes of their understanding they obtain clear views of the Divine character and perceive the excellency of His attributes. When the eye is single the whole body is full of light,” states Mr. Pink.

“Seeing God is a gift of the gospel of Christ. Long ago, Moses knew the desire to see God’s glory (Ex. 33:18), and David prayed for this “one thing” alone, that “I may dwell in the house of the Lord all the days of my life, to gaze upon the beauty of the Lord and to inquire in his temple” (Ps. 27:4). The biblical witness so consistently points to the fact that we are made with the divinely designed yearning for God that the early Christians spoke of our great hope as the “beatific vision” of God,” explains commentator Michael Allen.

May each of us have the “beatific vision” of God. Have a blessed day in the Lord.

Soli deo Gloria!

“Blessed are the merciful, for they shall receive mercy.” (Matthew 5:7 (ESV)

“Therefore, is your brother a sinner? Then cover his sin and pray for him. Do you publish his sins, then truly you are not a child of your merciful Father for otherwise you would be also as he; merciful. It is certainly true that we cannot show as great mercy to our neighbor, as God has to us; but it is the true work of the devil that we do the very opposite of mercy, which is a sure sign that there is not a grain of mercy in us.” — Martin Luther

To be merciful (ἐλεήμων; eleemon) means to show compassion on the poor and lowly. It is to be the attitude and action we have to those who not only are our brothers and sisters in Christ but also for those who are lost in their sins. This is the mercifulness that Jesus Christ displayed toward sinners such as us when He came to this earth.

Hebrews 2:17 says, “Therefore he had to be made like his brothers in every respect, so that he might become a merciful and faithful high priest in the service of God, to make propitiation for the sins of the people.”

The cause and effect relationship in this beatitude is that those who show mercy will receive the same. The Lord’s mercy is not a reward that believers earn by showing mercy to others. Rather, those who understand the magnitude of the mercy God has shown them will treat others as their heavenly Father has treated them. (Matt. 6:14-15; James 2:14-26).

“Blessed are the merciful, for they will obtain mercy is a saying which is quite foreign to our normal way of thinking. Where else do we imagine happiness to lie, except in the absence of worry or distress? ‘Leave us alone’, we cry. ‘Let others suffer in silence. We don’t want to know. We don’t wish to be bothered.’ Peace of mind, indifference to anything else — it is enough if we are able to satisfy our physical wants and contemplate all earth’s villainies without feeling sorrow, disquiet, or distress,” explains John Calvin

“That is why many imagine they are blessed when they are at ease, able to live the good life without thinking of what is happening around them. They want only to block their ears so as to shut out news which might affect them. For there are two kinds of emotions which disturb us: unhappiness which arises from personal misfortune, and compassion when we see some poor person suffering beyond measure — someone, perhaps, who is unjustly oppressed, or who has lost all his worldly goods, unhappy orphans without fathers, wives without husbands, or unexpected events which, I repeat, greatly trouble us. Those who are looking for happiness (as they understand the term), seek to escape personal misfortune in the form of injury to themselves or loss of property. They love men’s approval; they revel in entertainment, in laughter, in good fortune; they want flattery and praise.”

“So when we see some who are sick or poor or destitute, and others who are in trouble and distress of body or mind, we should say, ‘This person belongs to the same body as I do.’ And then we should prove by our deeds that we are merciful. We can proclaim our pity for those who suffer time without number; but unless we actually assist them, our claims will be worthless. There are plenty of people who will say, ‘Oh dear! How terrible to be like that poor man!’ Yet they simply brush it all aside, making no attempt to help. Expressions of pity stir no one into action. In short, this world is full of mercy if words are to be believed; in reality it is all pretense. It is the height of insolence to say, Ah me, what a shame!’, when no one is willing to lift a finger or even utter a word in order to help the distressed. We must learn, therefore, first to be kind and compassionate toward those who suffer; and then to make diligent use of the opportunities which God affords,” concludes Calvin.

Soli deo Gloria!

“Blessed are those who hunger and thirst for righteousness, for they will be filled.” (Matthew 5:6 ESV)

In His Sermon on the Mount, Jesus provided a panoramic journey for those who are members of the kingdom of heaven. The passage for sinners began with an awareness of their spiritual poverty, a mourning over their sin, resulting in a sincere and profound humility. Respectively, the spiritually poor become citizens of the kingdom, the mourners are comforted and meek inherit the earth. The first beatitude leads to the second, and the second to third; and so on.

Following spiritual poverty, mourning and meekness comes hungering and thirsting for righteousness. Hungering (πεινάω; peinaō) is a present, active participle referring to an individual believer’s earnest desire and appetite for righteousness. Thirsting (διψάω; dipsaō) is also a present, active participle meaning to desire and crave righteousness. Righteousness (δικαιοσύνη; dikaiosynē) refers to a divine righteousness that is imputed to the sinner by grace alone, through faith alone, in the person and work of Jesus Christ alone (Rom. 3:21-26). This is the result of repentance and faith in Christ.  

“This is the opposite of the self-righteousness of the Pharisees. It speaks of those who seek God’s righteousness rather than attempting to establish a righteousness of their own (Rom. 10:3; Phil. 3:9). What they seek will fill them, i.e., it will satisfy their hunger and thirst for a right relationship with God,” explains Dr. John MacArthur.

The promise God gives that those who hunger and thirst for righteousness will be filled. To be filled (χορτάζω; chortazō) means to be satisfied. This filling is a contentment, a fulfillment and a gratification in Christ that the world does not understand or want. In fact, the world hates individuals who possess this filling from the Lord.

“To hunger for righteousness is to yearn for God’s rule in our lives (Matt. 6:33). It is to have a thirst for God’s Word and for the company of the godly. In Scripture, righteousness has several aspects.

First, there is the personal righteousness, which we just stressed. This hunger leads us to uproot our sin by the power of the Holy Spirit and be-come more like Jesus. This is sanctification,” explains commentator Daniel Doriani.

“But since our quest for righteousness always falls short, we think next of the righteousness of Christ, bestowed when we believe in Him. This is justification. Justification confers legal righteousness, so believers can stand before God the Judge on the last day. Justification wipes away all sin and guilt, whatever our level of sanctification.”

“Third, disciples long for social righteousness, for God’s cleansing of society. Hunger for righteousness leads disciples to promote God’s cause in business, education, politics, and more. Further, we look to the day of Jesus’ return, when He will set creation right, Satan will be overthrown, and God’s righteousness will cover the earth,” concludes Doriani.

Have you encountered this filling from God that completely satisfies your spiritual hunger and thirst? Such filling is found solely in Christ.

Soli deo Gloria!

Blessed are the meek, for they shall inherit the earth.” (Matthew 5:5 ESV)

Jesus continued to proclaim the Lord’s blessings to the disciples who followed Him (Matt. 5:1-2). He preached about who God would bless and why. Jesus previously declared blessing on the poor in spirit and those who mourn. In today’s text, He addresses those who are meek.

To be meek (πραΰς; praus) means to be gentle and humble. Meekness is not weakness. It is the opposite of being out of control: physically, intellectually, emotionally and volitionally.

“The word is best understood as “gentleness,” or a refusal to take control by brute force or manipulation. Meekness, from a Christian perspective, is about faith. It is about trusting God to win the battle in the end instead of going to extremes to win the battle on our own terms. The concept is often referred to as “strength under control,” rather than “strength seeking control,” explains one commentator.

To inherit (κληρονομέω klēronomeō) means to obtain or receive by inheritance. This idea is taken from Psalm 37:11.

“The idea of gaining the world, whether as individuals or as a nation, is as old as human history, and the spirit of the builders of the tower of Babel reverberates through all such efforts: “Let us build ourselves a city and a tower with its top in the heavens and let us make a name for ourselves” (Gen. 11:4). This seems to be the goal of fallen humanity, both individually and collectively: to make a name for ourselves through accumulation, accomplishment, or through expanding our borders. And when these things are the defining pursuits of a person or a people, the defining character of that person or people will lean in the direction of avarice and arrogance,” explains Pastor Ken Jones.

“So in looking at Matthew 5:5, we note that this verse is connected to texts such as Psalm 37, where the ruthless ambition of evildoers to gain the things of the world is contrasted against the righteous who commit their way to the Lord and trust in Him (Ps. 37:5). In verses 9–10, we are told that the evildoers will be cut off. Moreover, the earth will not be earned but will rather be inherited (vv. 9, 11, 22, and 34). And here’s the kicker: the ones who will gain the earth by inheritance are the meek.”

Meekness is foreign to our fallen, sinful condition. It is rather a fruit of the Holy Spirit (Gal. 5:23). It is a result of justification by grace alone, through faith alone, in the person and work of Jesus Christ alone.

“So, the blessing of this beatitude is that those who look to Christ in faith will inherit the earth because they have been credited with His meekness and have been given the gift of the Spirit, who connects us to Christ and conforms us to His likeness,” concludes Pastor Jones.

Soli deo Gloria!

“Blessed are those who mourn, for they shall be comforted.” (Matthew 5:4 ESV)

Yesterday’s text contained the first Beatitude.  “Blessed are the poor in spirit, for theirs is the kingdom of heaven.” (Matthew 5:3 ESV). Notice the state of being verb “are” that immediately follows the word blessed. The individuals to whom Jesus addresses are those who exist in a recognized condition of spiritual poverty. This is the opposite of self-sufficiency. This is the sinner’s recognition of their spiritual bankruptcy apart from God’s redeeming grace. This speaks of our lostness and hopelessness apart from grace alone, through faith alone in the person and work of Jesus Christ alone. 

“Any attempt to save ourselves is a deadly avoidance of Jesus. We think our efforts will makes us right with God when, in reality, they keep God and Christ at a distance from us. Ironically, what we thought would save us – our works – keep us from being saved. Here is the altar at which we must sacrifice our pride. Once we grasp that our works contribute nothing to our salvation, we have come to the end of ourselves. At the end of self, we always meet Jesus. We will never meet Him anywhere else. How could we? Blinded by our relentless doing, we miss the centrality of His dying and doing,” explains Gabriel Fluhrer in his book The beauty of Divine Grace.  

The second beatitude is found in today’s text: “Blessed are those who mourn, for they shall be comforted,” (Matthew 5:4 ESV). What kind of mourning does Jesus have in mind, and correspondingly, what comfort?

Mourning (πενθέω; pentheō) refers to a present and active grief and sorrow. The immediate context means a mourning over sin. This is a godly sorrow that leads to repentance without regret (2 Cor. 7:10). This mourning results in comfort (παρακαλέω parakaleō) that God provides. It is the encouragement of the forgiveness within salvation.

Isaiah 40:1-2 says, “¹Comfort, comfort my people, says your God. ² Speak tenderly to Jerusalem, and cry to her that her warfare is ended, that her iniquity is pardoned, that she has received from the LORD’s hand double for all her sins.”

Isaiah 61:1-2 says, “The Spirit of the Lord God is upon me, because the Lord has anointed me to bring good news to the poor; he has sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to those who are bound; ² to proclaim the year of the Lord’s favor, and the day of vengeance of our God; to comfort all who mourn;”

Both texts refer to the coming Messiah; Jesus Christ. He alone provides a comforting salvation to both Jews and Gentiles (Luke 4:18-21; Rom. 1:16-17).

“Given the human condition, Jesus’ promise to comfort those who mourn sin could scarcely be more counterintuitive. Given the spirit of our age, it could scarcely be more countercultural. Sin in the late-modern West is not grieved. It’s not disapproved of. It’s not merely tolerated. It is celebrated. Our society doesn’t mourn sin; it mourns those who mourn sin,” explains commentator Matt Smethurst.

“Yet we can succumb to similar tendencies, can’t we? No doubt one reason we fail to mourn sin is because we underestimate it. We assume it’s little more than a cosmic parking ticket. But sin is not trivial; it is treason, an insurrection against heaven’s throne. We have never committed a small sin because we have never offended a small God.”

“To the degree that we mourn our sin—both individually (Ps. 51:1–4; Luke 18:13; 1 John 1:9) and collectively (Ezra 9:4; Ps. 119:136; James 5:16)—we avail ourselves of heaven’s comfort. To the degree that we don’t, we rob ourselves of it,” concludes Smethurst.

Soli deo Gloria!     

“Blessed are the poor in spirit, for theirs is the kingdom of heaven.” (Matthew 5:3 ESV)

The Old Testament (OT) Levitical priests had the responsibility of representing the Jewish people before God.  The OT prophets has the responsibility of representing God before the people. It is the task of the prophet that bears our consideration when studying the Sermon on the Mount.

In doing so, the prophets delivered a message called an oracle. It was God’s message to the people. It was the prophet’s task to herald God’s message. The prophets neither composed the oracle nor were they to change it. Their task was to accurately proclaim God’s message. The prophets were to be obedience driven and not audience driven.

There were two types of oracles. There was an oracle of doom or wrath. It was an oracle of woe. The Prophet Habakkuk delivered such an oracle to the Judean (Hab. 3). Jesus delivered such an oracle to the Pharisees (Matt. 23).  There was also an oracle of blessing prefaced by the word “blessed.” These two types or oracles are foundationally found in Leviticus 26 and Deuteronomy 27 & 28.

Jesus delivered an oracle of blessing to the people during the Sermon on the Mount. This is complicitous in Matt. 5:3-12 in the section known as the Beatitudes. The word “blessed” means happy, fortunate, or blissful.

“Jesus was describing the divinely bestowed well-being that belongs only to the faithful. The Beatitudes demonstrate that the way to heavenly blessedness is antithetical to the worldly path normally followed in pursuit of happiness. The worldly idea is that happiness is found in riches, merriment, abundance, leisure, and such things. The real truth is the very opposite. The Beatitudes give Jesus’ description of the character of true faith,” explains Dr. John MacArthur

Today’s text contains the first Beatitude.  “Blessed are the poor in spirit, for theirs is the kingdom of heaven.” (Matthew 5:3 ESV)

Notice the state of being verb “are” that immediately follows the word blessed. The individuals to whom Jesus addresses are those who exist in a recognized condition of spiritual poverty. This is the opposite of self-sufficiency. This is the sinner’s recognition of their spiritual bankruptcy apart from God’s redeeming grace. This speaks of our lostness and hopelessness apart from grace alone, through faith alone in the person and work of Jesus Christ alone.   

“Spiritually empty is what it means to be “poor in spirit.” We often get tripped up on the word “poor” because we so quickly associate it with material lack. But in Scripture, including in the Old Testament, poor does not necessarily mean physical poverty. It is often a technical term for those who realize that, at bottom, they need God for everything physical and spiritual. This is what Isaiah meant when he proclaimed, “The Spirit of the Lord God is upon me, because the Lord has anointed me to bring good news to the poor” (Isa. 61:1),” explains Dr. R. C. Sproul.

“Being poor in spirit is about God giving us a proper attitude toward ourselves and toward Him. We need to see ourselves as carrying a debt of sin and, consequently, as bankrupt before God. Knowing this about ourselves, we cry for mercy to the only One who can wipe out our debt and be our supply in our bankruptcy—we cry out to God,” continues Dr. Sproul.

The result of being poor in the spirit is entrance into the kingdom of heaven. The Lord’s rule and reign in our lives is by divine grace alone. No amount of self-help can accomplish this miracle.

The fundamental posture of this beatitude is found in the tax collector in Luke 18:9–14. The Pharisee in this parable trusted in himself and his works before God. In contrast, the tax collector said, “God, be merciful to me, a sinner!” The promise follows: “For everyone who exalts himself will be humbled, but the one who humbles himself will be exalted.” If we are going to enter the kingdom of heaven and be satisfied there in Christ, we must first be “poor in spirit,” concludes Dr. Sproul.

Soli deo Gloria!

 “Seeing the crowds, he went up on the mountain, and when he sat down, his disciples came to him. And He opened His mouth and taught them, saying:” (Matthew 5:1-2 ESV)

One of the characteristics of Matthew’s Gospel was his attention to the teachings of Jesus. The apostle recorded Jesus’ teaching on discipleship and mission (Ch. 10), parables concerning the kingdom of heaven (Ch. 13), relationships in the church (Ch. 18), condemnation of legalists (Ch. 23), and the end times (Ch. 24-25). In Matthew 5-7, Jesus shared the ethics of the kingdom. The Sermon on the Mount is the first of the great blocks of Jesus’ teaching in Matthew.

Within the immediate context, Jesus is ministering in the region of Galilee (Matt. 4:23-25). He has been teaching in the Jewish synagogues, proclaiming the good news of the kingdom of heaven, and healing people of disease. Consequently, His fame spread throughout the entire region, including the Gentile country of Syria, the Decapolis, and from Jerusalem and Judea. This is amazing when you consider that there was no mass media at that time. However, word of mouth proved pretty effective.

During that period and on a certain day, Jesus saw the crowds who were following Him. Today’s text says that He went up on the mountain. As God gave commandments to Moses while on a mountain (Ex. 19-20), Jesus’ ascent is reminiscent of the scene on Mount Sinai. The location of Jesus’ sermon is unknown. However, we can be sure it occurred in the Galilean area, perhaps on the northwest coast; which has a natural uphill slope ideal for preaching and hearing.

It is interesting to note that Jesus sat down. While this is rather uncommon in our day when publicly speaking, it was the norm for Jewish Rabbi’s to sit when teaching (Luke 4:16-20).  

It was this moment that Jesus’ disciples came to Him. These individuals were not just the twelve, but all the people who were literally following Jesus. Jesus then began to teach the crowd.

“This is the first of five major discourses in Matthew (Chs. 5–7; 10; 13; 18–20; 24–25). Speaking to his disciples (5:1), Jesus expounds the reality of discipleship lived in the presence and power of the kingdom of God but within the everyday world. Some interpreters have thought the purpose of this sermon was to describe a moral standard so impossibly high that it is relevant only for a future millennial kingdom. Others have thought its primary purpose was to portray the absoluteness of God’s moral perfection and thereby to drive people to despair of their own righteousness, so they will trust in the imputed righteousness of Christ. Both views fail to recognize that these teachings, rightly understood, form a challenging but practical ethic that Jesus expects his followers to live by in this present age,” explains Dr. John MacArthur.  

I encourage you to read the Sermon on the Mount in one sitting. Ask the Lord to impress upon you the importance of kingdom living. Have a blessed day in Christ.

Soli deo Gloria!

²⁴ “So his fame spread throughout all Syria, and they brought him all the sick, those afflicted with various diseases and pains, those oppressed by demons, those having seizures, and paralytics, and he healed them. ²⁵ And great crowds followed him from Galilee and the Decapolis, and from Jerusalem and Judea, and from beyond the Jordan.” (Matthew 4:24–25 ESV)

Our day and age has immediate communication by phone, television, radio, satellite and internet. We contain this information literally within the palm of our hands. It may be difficult for us to grasp living in a culture lacking instant communication. However, that is the historical setting of Jesus’ day.

Therefore, it is striking that Jesus’ fame spread throughout all Syria; the Gentile nation immediately north of Israel. This notoriety occurred by word of mouth. It was basic, but effective. It would have taken some time, but the news of Jesus’ ministry of teaching, proclamation and healing soon spread.  

Consequently, all manner of people with all manner of problems came to Jesus seeking a solution to their problems. These included diseases and pain, demonic oppression, along with those experiencing seizures and paralysis. Jesus healed them.

Jesus’ fame soon spread from Syria and Galilee to the Decapolis; a “ten cities” Gentile area that included a large Jewish population. Eventually, crowds came from even Judea and Jerusalem and the area east of the Jordan River; called beyond the Jordan.

“The ministry of Jesus—and probably also the ministry of the four men he called (vv. 18–22)—was dramatic for multitudes of people heard of Jesus and began to flock to Him. The news about Him spread all over Syria, the area north of Galilee. As people came, they brought many who were afflicted with a variety of illnesses and Jesus healed them all. No wonder large crowds began to follow Jesus from Galilee, from the Decapolis (lit., “10 cities”; an area east and south of the Sea of Galilee), from Jerusalem and Judea, and the region across (west of) the Jordan River,” explains commentator Louis A. Barbieri.

“This summary shows Jesus as acceptable in the synagogues (contrast the later hostility) and widely popular as a teacher and especially as a healer; the mission in Galilee was essentially a success story. While localized in Galilee, Jesus’ ministry attracted attention throughout ‘greater Palestine’ (which formed part of the Roman province of Syria). The prominence of healing marks a significant advance beyond the ministry of John: the power of the kingdom of heaven to which John looked forward was now being experienced in action,” explains commentator Richard France.

More to come as we anticipate Jesus’ first major discourse recorded in Matthew’s Gospel; The Sermon on the Mount. I encourage you to read Matthew 5-7 in one sitting in preparation. Have a blessed day in the Lord.  

Soli deo Gloria!