Tuesday, November 29, 2011

Quine: Proverbs of Jesus - Part 8 "Happy is the Afflicted"

English: "The Judas Kiss", (Mark 14:...Betrayed by Judas! post by QuineHappy is the one who is afflicted (Matthew 5:10-12)
This is not a pleasant passage. It speaks of persecution. We are persecuted because of all kinds of reasons. Every time I fly I feel like I’m being persecuted because I’m too tall. Sometimes I’m just too dull, and don’t get things, I just don’t get it, and feel like people treat me differently because I’m just too dumb. Other times I feel like people avoid me because they think I’m too smart. Some of you feel like you are treated unfairly because you are too short. Or maybe because your not from around here, and so foreigners are treated with suspicion. Maybe because you’re white or maybe because your black, or maybe because your Asian you feel the pain of discrimination. Maybe because your married with 2.3 kids and can’t fit in with the single crowd you work with, or maybe because your single and feel estranged from the married folks. Maybe because you’re a woman that you sense unfair treatment, or you’re a man and the object of reverse discrimination.

But when Jesus says, “Blessed are the persecuted” he is referring to none of these reasons for feeling oppressed, for he includes the little, yet defining phrase, “because of me.” This is persecution because you’re a Christian. Not only because you follow God as a disciple, but this is persecution because of your witness for the Lord. Others see your light; others know your stand on Christ, and reject you for it.

What could that phrase mean, “because of me?” How is one persecuted because of Christ? What does that look like? He gives us a clue—look to the prophets. Why did they experience persecution? They were persecuted because of their message!

Ezekiel could be used as one example. God warned Ezekiel that the people may not listen but oppose him (Ezekiel 2:1-8). But the Lord is saying to him, “Don’t be afraid of the others, be afraid of not obeying me!” If God were speaking to the church like He spoke to Ezekiel, we may hear Him say, “I have called each of you to minister to others, now do it! Don’t be afraid of what they may think. I have given you deacons and you elders responsibility to lead this church, to move it forward. I have given you the responsibility to make decisions and implement them. Don’t be afraid of what people may think. Be afraid of me. Likewise, I have called you leaders of the small groups to lead; I have called you youth workers to reach out and transform the lives of our young people, I have called all of you to minister—now take hold of your ministry. Don’t be afraid of others. Be afraid of me.

The Lord warned Ezekiel about the sin of lethargy and self-consciousness. Being overly self -conscience and worried about others will destroy you. God challenges us to be worried about what He thinks.

Listen to Blaise Pascal:
“There is a virtuous fear which is the effect of faith, and a vicious fear which is the product of doubt and distrust. The former leads to hope as relying on God, in whom we believe; the latter inclines to despair, as not relying upon God, in whom we do not believe. Persons of the one character fear to lose God; those of the other character fear to find Him.”

Ezekiel preached because he feared God more than he feared the response of the people. He warned Israel of her sin and of her complacency before God. He warned them of the evil going on in their midst and doing nothing about it. How did they respond? First his wife dies as an object lesson for the people of Israel. Then he is exiled. He is abandoned, and, dies in obscurity, alone, somewhere outside Babylon in some Chaldean village. No friends, no companions. He serves as our example.

Likewise Isaiah could be used as an example. His was not exactly a popular message (1:2-4). Comparing verses 10 – 16, if Isaiah were speaking to us he would say, “You lift up your voices to greet one another, but your vocal chords are still vibrating from words of slander. You gather together for celebrations and holidays, but I detest your mockery holidays. You turn to me in song singing together, but it is a hideous noise to me. You lift up your palms in prayer, but your hands and fingers are dripping with the putrid filth of your sin.

What is this but the old sin of hypocrisy? Napoleon well stated it when he wrote, “The people to fear are not those who disagree with you, but those who disagree with you and are too cowardly to let you know it.” Of hypocrisy among Christians John Milton noted, “Satan was the first that practiced falsehood under saintly show.” With a writer’s touch Oscar Wilde wrote of it this way, “I hope you have not been leading a double life, pretending to be wicked but being really good all this time. That would be hypocrisy.”

Isaiah told Israel to “Stop doing wrong. Learn to do what is right.” (1:17) Israel was so worried about appearance that they forgot what God called them to do. They were to be a light to the Gentiles, a beacon where people could hone in on and find the Lord. But they were covered in hypocrisy.

What happened to Isaiah? How did the people respond to his message? Reliable ancient Jewish sources write that Isaiah was tied down and cut in half by a wooden saw. They hated him and killed him for his message. He is an example to us. Jesus says, they hated the prophets before you.

What about those who followed after the prophets? What happened to the disciples, for instance? Here is a quick summary:

 It is uncertain what happened to Matthew. He ministered in Palestine, Ethiopia, Macedonia, and in the Euphrates Persian area. Some accounts say he died a natural death, whereas others say he was executed in Persia.

 After many years of ministry Peter was crucified in Rome in 67 A.D.

 Andrew was likely forced to leave Jerusalem and ministered in Galatia, and then the coast of the Black Sea. He passed into obscurity.

 The Apostle James was beheaded by King Herod Agrippa in A.D. 44.

 John fled Jerusalem to Ephesus, but he was arrested there and finally exiled and died alone on the Island of Patmos.

 Philip, was also forced to leave Jerusalem. It is unclear what happened to him. Some tradition asserts he was murdered, others say he died in obscurity.

 Judas, not Judas Iscariot, together with Simon the Zealot, were executed in Persia.

 Bartholomew was executed while ministering in Armenia.

 Thomas became a missionary to India. No one knows exactly what happened to him.

The record for others in addition to the disciples is equally compelling.

 There is strong historical tradition that Barnabas went back to his homeland of Cyprus, and continued to preach the word. But on that Island a group who opposed him killed him.

 After leaving his ministry in Corinth under turmoil, the great preacher Apollos couldn’t be compelled to return even by Paul (1 Cor 16). For some reason some of the Corinthians strongly objected to his preaching and divided the church over it.

 For his preaching Paul was ridiculed, laughed at, beaten, stoned, left for dead. He was ultimately arrested not once but twice and finally beheaded in the capital city of Rome.

Jesus said: “Blessed are the persecuted on account of me, for your reward in heaven is great.”

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Quine: Proverbs of Jesus-Part 7 "Happy is the Pure"

The Transfiguration Lodovico Carracci 1594The Transfiguration: Pure Jesus!Happy is the one who is pure in heart (Matthew 5:8)
There are two ways to understand this proverb. The first is to take it as moral purity—that is, to see God you must be morally pure. The other is to take it as pureness of thought, like a single mindedness. To be pure is to be focused. Which is it—moral purity or single mind purity? The answer is “yes,” for the two are not in conflict.

God Himself is both. First, He is described as pure. He is morally clean; He has never sinned; He is perfectly righteous. John describes God as light; in Him is no darkness whatsoever. He is absolutely pure light. Yet also, all His focus boils down to one thing. Jesus Himself said it—to glorify the Father, and the Son be glorified by the Father. He prayed in John 17:1, “Father, the hour has come, glorify the Son so that the Son may glorify thee.”

You may wonder if it is worth it to be pure. Whether being moral has any real value. But here is the question: Will God reveal Himself, I mean really reveal Himself and the depth of His character to a dirty vessel? Will he come down and visit someone who is unfocused? What is the first commandment? “Love the Lord your God with all your heart, and all your soul, and all your mind.” If you do, God will reveal Himself to you so you can love Him all the more. He will not disappoint you. And, if you do, the things that pollute you, the things which drag you down, and the things which destroy your life will lose their attraction. Isn’t it time you became morally pure, and isn‘t it time you focused your life to serve Him? Jesus challenged thee disciples through this proverb—do you really want to see God? Then be pure.

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Quine: Proverbs of Jesus - Part 6 "Happy is the Merciful"

English: The Lord Jesus Christ in the image of...Good Merciful Shepherd Happy is the one who extends mercy (Matthew 5:7)
In a chapter entitled “The Movements of Grace,” Deforia Lane writes of the questions surrounding the issue of suffering. After working at a developmental center where there were more than two hundred mentally handicapped children with IQs of 50 and below she describes her typical day.

Seizure. Doctors describe it as an electrical storm: unorganized, uncontrolled, and unimaginably violent. It starts mysteriously in deep recesses of the brain, breeding on some unknown cue, spreading impulses like fire through neurons. Muscles contract, bowels move, energy is devoured. For a few seconds, sometimes up to a minute, the body is usually locked in the fetal position. Afterward the victim has temporary memory loss and lies in a dreamlike state.

When one of the students at the center suffered a seizure, the teacher would dutifully write it down on a chart of click a counter on the belt, timing its duration, or, on a good day, joke about the pee on the carpet. No big deal.

All, somehow, for God’s glory.

Lane ponders John 9, where the disciples ask whose sin was responsible for the blindness of a man. The theologians of their day taught that personal sin was always responsible for personal suffering. So the disciples ask Jesus, “Whose sin was it? The man’s own sin, or the sin of his parents?” Jesus replies in His typical fashion—part easy to understand and part not so easy. He said that no one’s sin was responsible. Good answer. But He concludes by explaining that the man’s blindness happened so that the work of God might be displayed in his life. “What could this mean?” Lane asks.

That God allows suffering for his glory? That God will heal everyone who suffers? And what about the children, like Eric, autistic and agitated, who in the few years that I knew him never let anyone or anything break through, except the constant fingering of his own mouth? Eric would grow from young and broken to old and broken, and along the way express only sadness or violence. What about Eric?

And what about the parents of children like Eric, once filled with hope and energy and drive? What about the parents who grow old too, quicker than most, and in their weariness, their bone fatigue, gloss over, break up, shut down?

For what? God’s glory?

Lane ultimately chooses not to wrestle with the “why” question. Rather, she focuses on answers, or what she calls “openings.”

With almost all the children I worked with at the Center, no matter how profoundly retarded or alone, I usually found some opening, some rip in the curtain that separates them from the rest of the world, that traps them in a broken body. I kept looking for it, praying for grace, finally spotting the tear through which we could give to each other something beautiful: a song, a few notes, a laugh. The break may be tiny, open only for a flash, and then gone, sometimes forever. But the opportunity, nonetheless, was there, for connection, for touch, for God’s grace in an otherwise graceless life—a transforming and transformed moment.

Part of what Christ’s response to his disciples in John 9 means, I believe, is that God wants us to be lovers. For it is through us, his people, that God displays his work, which is his transforming love. Suffering, in all its strangeness, allows us special opportunities to demonstrate God’s love to those who feel unloved and broken.

Something else strikes me. The most profoundly retarded children taught me the most. Sometimes their behavior was almost subhuman, life at its most base: drooling, eating, gagging, spitting up, peeing, fighting, clenching, sleeping. Yet at times they would arrest me with something distinctly human, a dim sparkle of a soul that made me stop and take inventory. Looking for the smallest responses makes a person realize what is large in life: a touch, a smile, a gift. It is, I know, a big price for these children to pay, but is nonetheless a measure of value.

And just like the rest of us, they wanted to express themselves, to be understood and heard, to make connections with another person.

Mercy. What is like to be merciful? Jesus extended help to the unlovely. When the blind pestered him so much that the disciples told him to send the pest away, Jesus healed him. When the children came to him and the disciples were bothered by these kids, Jesus said, “let the children come to me.” When he was eating with known sinners and tax collectors and the religious leaders questioned him about his associations, he explained “It is not those who are healthy who have need of a physician, but the sick. Learn what it means when it says in the Old Testament, ‘I desire compassion, not sacrifice.’ I did not come to call the righteous, but sinners.” (Matt 9:12-13). Mercy is a characteristic of God. The 136 Psalm tells us over and over, that God’s love endures forever. Yet Jesus didn’t find mercy, even though innocent. He was put to death by two tyrannical powers, that of Rome and political tyranny, and that of Judaism, or religious tyranny.

People need mercy. Sinners need mercy. Some people who have ruined their lives and live in a world that has turned its back on them. They are rejected. What they don’t need is to meet another hypocritical condemning Christian. What they do need is to be met with mercy, and to be given a prescription of mercy—the Lord Jesus Christ. It may not be much to make the connection, but it is the only way the connection can be made. If you extend mercy to someone who you would rather avoid, but reach out to them with the love of God, you will have a greater appreciation for what the God of all mercy has done for you. You will remember that when you stand before God, rather than judgment, rather than condemnation for all the things you have done, you will find mercy through the sacrifice of the Son. Blessed are the merciful, for they will receive mercy.


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Quine: Proverbs of Jesus -Part 5 "Happy is the Gentle"

beatitudes bulletin coverBeatitudes: Proverbs of Jesus
Happy is the one who is gentle (Matthew 5:5)
Jesus states a third paradoxical statement—“happy are the gentle.” It is puzzling because the word “gentle” includes a sense of submissiveness. To be happy is to submit to the authority of others. The more submissive you are, the happier.
Consistent with the synthetic parallelism style so often found in the Old Testament Proverbs, Jesus adds His explanation: “for they shall inherit the earth.” The passage is only understood in light of this explanation.

Why is such promise for reward associated with gentleness? Because it is not our nature to respond with gentleness; to not fight back. We are typically defensive or become argumentative or even vindictive. But to be gentle—in meekness and humility calmly give an explanation—is not our nature. It is supernatural.

Peter wrote much about submission. In fact, it is the major theme of 1 Peter: gentle submission is the Christian meter. 1 Peter 3:13 states, “And who is there to harm you if you prove zealous for what is good? But even if you should suffer for the sake of righteousness you are blessed (there is the Matthew 5 word for happy). And do not fear their intimidation, and do not be troubled. But sanctify Christ as Lord in your hearts, always being ready to make a defense to everyone who asks you to give an account for the hope that is in you, yet with gentleness and reverence.”

It is supernatural. It is supernatural not to give too much credence to what people think or to what people say. To set aside Christ in your heart, to live for him rather than break down in tears or to become defensive, or to attack the other person requires supernatural help. Therefore it serves as a Christian meter.

Maybe you’ve been hurt by someone you have respected like a close friend, a coach, or a teacher, or a pastor, or even your parents, or your children. Respond with gentleness by putting Christ, and not them nor the hurtful words, at the center of your thoughts. Their words will mean little from the perspective of eternity in the Kingdom to come, but those with the gentle response “shall inherit the kingdom of God.”

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Quine: Proverbsof Jesus-Part 4 "Happy is one who mourns"

English: Peresopnytsia Gospels. 1556-1561. Min...Gospel of Matthew-post by QuineHappy is the one who mourns (Matthew 5:4).
This second beattitude proverb first as puzzling as the first. Why would one in mourning be characterized as “happy?” The key to the puzzle is found in understanding the reasons why we “mourn.”

There are a lot of reasons for shedding tears. The child of God is not exempt from weeping. But the Lord promises, “blessed are they that mourn, for they shall be comforted.”

Who doesn’t shed tears of bereavement? In John 11 Mary and Martha wept over the death of their beloved brother Lazarus. On his way to the grave, Jesus met Mary and the others who mourned. Jesus wept. Jesus understands the tears of loss of a loved one or friend.

In Psalm 42 crying can be heard. “As the dear pants after the water brooks, so my soul longs after thee. My soul thirsts for God; for the living God. When shall I came and appear before God? My tears have been my meat day and night. They continually say to me, ‘where is your God?’” Forsaken by men, pursued by adversaries, the psalmist cried out to God in his loneliness. He shed the tears of being alone.

In Paul’s encouraging note to Timothy, he reflects upon the last time they were together. “I remember you in my prayers night and day; greatly desiring to see you, being mindful of your tears, that I may be filled with joy.” (2 Tim 1:3-4) Timothy shed tears because of defeat and discouragement. Tides of opposition to the truth he presented arose, discouragement and despair had taken hold of him, and Timothy gave way to tears of discouragement.

In Jeremiah 9 we see the prophet overcome with tears by being burdened by the gravity of his message, and the sufferings of his people. These were tears of anxiety for the people he ministered to. Paul shed the same tears as he explained the importance of ministry to the Ephesian elders in Acts 20. We can be so concerned for others that we weep for them.
In Mark 9 tears flowed down the face of a father, whose son had been possessed by a demon. He turns to Christ, pleads earnestly for Him to help. These were the tears of desperation and earnestness.

Tears may also be a sign of devotion. As recorded in Luke 7 a woman came into the Pharisee’s house where Jesus reclined and brought an expensive alabaster box of ointment. She fell at Jesus’ feet weeping, and began to wash his feet with tears and wife them with her hair. The Pharisees challenged Jesus why He would allow himself to receive adoration from such a sinful woman. He explained that it was because she had been forgiven much. The forgiveness she had received produced a devotion that expressed itself not only in the gift of perfume, but express through the precious gift of tears.

There are no tears so hot as the tears poured as a consequence of sin. Peter experienced the death of close friends, and he wept. Peter knew what it was like to be lonely, and wept the tears of loneliness. Peter knew what it was like to be concerned about those he lead, and wept for his people. But the greatest tears of anguish the mighty Peter shed were the tears of his sin in rejecting Jesus.

In Luke 22 the Lord predicted that before the cock would crow twice Peter would deny him three times. After his denial the Lord turned and looked at Peter. Peter then remembered the word of the Lord. Peter went out, and wept bitterly. No sorrow is as deep as that which comes to the child of God when he injures the love of the One who loved him unto His own death. There is no sorrow equal to the grief of injured love.

In all these tears we have a promise. Even those who have injured the love of God by sin can be assured. “Blessed are they that mourn: for they shall be comforted.” The last time Peter saw the Lord alive, he had felt His convicting glance. That glance burned itself into Peter’s heart, and Peter mourned. There was no comfort until the Lord appeared to him on the day of resurrection. Peter found comfort when the Lord forgave Him of his sin, and confirmed his love toward Peter. Peter found comfort.

The book of Revelation confirms that we will find comfort when we turn to Jesus. In Rev 7:6 we read of a happy future, where “they shall hunger no more, neither thirst any more, neither shall the sun light on them nor any heat. For the Lamb which is in the midst of the throne shall feed them, and shall lead them unto living fountains of waters: And God shall wipe away all tears from their eyes.” Again in Rev 21:4-5, “God shall wipe away all tears from their eyes, and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain, for the former things are passed away.”

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Quine: The Proverbs of Jesus -Part 3 "Happy is the poor in spirit"

New American Standard BibleRead it! post by QuineA Sampling of the Seven Beattitudes
Happy is one who is poor in spirit (Matthew 5:3)
This first proverb is puzzling. Why would one poor or downcast in spirit be characterized as happy or content? Why is this seemingly discouraging attitude the characteristic of the disciple living in eager expectation of the blessings of the Kingdom of Heaven? The solution to this quixotic riddle is found by examining the context of his day and the words Jesus used.

The disciples received their previous religious education from the Pharisees. These teachers clearly taught that through demonstrable righteous deeds entrance into the Kingdom of Heaven could be gained. Naturally, no one was more righteous than the Pharisees. Jesus will shock them and the slowly arriving multitudes when he boldly declares, “Unless your righteousness surpasses that of the scribes and Pharisees, you shall not enter the kingdom of heaven” (5:20).

The word translated “poor” () was used for the economically destitute. This is significant, for according to the theology of the Pharisees, He whom the Lord loved, He blessed with material wealth. In sharp contrast to their teaching, Jesus affirmed that the Kingdom of heaven was not for the rich, but in some sense, for the poor.

Although Luke’s account does not include the qualifying phrase “in spirit”, Matthew cannot be explained as spiritualizing Christ’s intent. Economic position, whether rich or poor, has no advantage per se for entrance into the kingdom. After noting that this word “poor” is used to translate several Hebrew words in the LXX, Carson suggests that the “poor” are,

Those who because of sustained economic privation and social distress have confidence only in God (e.g., Pss 37:14; 40:17; 69:28-29; 32-33; Prov 16:19 [NIV, “the oppressed”; NASB, “the lowly”]; 29:23; Isa 61:1; cf. Pss Sol 5:2,11; 10:7). Thus it joins with passages affirming God’s favor on the lowly and contrite in spirit (e.g., Isa 57:15; 66:2).

Only since there is no other place to turn that the impoverished have an advantage before God. The poor more easily recognize their total dependence upon Him. Christ’s focus is on this attitude of dependence. Carson concludes,

To be poor in spirit is not to lack courage but to acknowledge spiritual bankruptcy. It confesses one’s unworthiness before God and utter dependence on him.

The attitude recognizing one’s dependence upon God is the significant difference Jesus is identifying. The one who is “poor in spirit” is the one who knows he has nothing to offer God, for he stands before the Lord without anything in his spiritual account. Paul describes our spiritual bankruptcy in Romans 3:10-12 with these words, “There is none righteous, no not one; there is no one who understands, no one who seeks God. All have turned away, they have together become worthless; there is no one who does good, not even one.” With a simple credit check, God quickly discovers that we have nothing to offer Him.

Those who are “poor in spirit” are “blessed” because “theirs is the kingdom of heaven.” It is only those who recognize their spiritual need who have a place in the kingdom. These who recognize that their account is lacking find that God’s account is abundant. The poor in spirit have turned to God, become dependent upon Him, and therefore find happiness. This implies that the opposite is also true—those who do not recognize that their spiritual pockets are empty have no place in His kingdom. The first step in salvation is the recognition of spiritual impoverishment. Not until we see our purses empty, and that we are completely dependent upon God for eternal life, is there opportunity for contentment.

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Quine: The Proverbs of Jesus - Part 2

The Sermon of the BeatitudesJesus Preaching on the Mount, Post by QuineSeven Beatitude Proverbs -- Overview
In general, the Beatitude Proverbs convey a style of living bathed in eager expectancy. First, the person rightly related to the King is repeatedly described as “blessed.” Many correctly interpret the word “blessed” as “happy.” Jesus can give to His disciples a life of happiness and joy, even while living in a fallen world. This “blessed life” is found through obedience to His words.

Although these proverbial beatitudes are not stated as commands, it is clear that Jesus expects those who claim to follow Him to live as poor in spirit, thirsting for righteousness, and so on. Following Christ’s instruction is an explanation—one who obeys Him is happy because of present, and especially future kingdom benefits. All seven of these keys to a happy life are rooted in this future blessing. Toussaint suggests, ”Those who are to inherit the kingdom are called blessed now because all these things shall be theirs.”

Being blessed also refers to the countenance of the individual: one who is at peace with God, his neighbor, and himself. The disciple has an abiding sense of peace “because” he is informed of several promises: he will inherit the Kingdom of Heaven (5:3), expects to be comforted (5:4), looks forward to a certain future on earth (5:5), anticipates the satisfaction of justice and righteousness (5:6); awaits the granting of mercy (5:7), knows he will reside with God as His child (5:8), and will be greatly rewarded in heaven (5:11-12). Walvoord reviews the expectant life, writing, “The Beatitudes pronounce those blessed, or happy, who fulfill these six standards of the kingdom in character and experience.” The disciple can be content in this life and live therefore as salt and light (5:13-16) knowing this fulfilling future lies ahead.

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Quine: The Proverbs of Jesus - Part 1

The front side (recto) of Papyrus 1, a New Tes...Ancient Papyrus of Matthew, post by Quine
The Proverbs of Jesus
Lessons of Wisdom from the Sermon on the Mount
Matthew 5:1—16

Introduction

Walvoord notes,
"This address can hardly be viewed as only prophetic, and it is clear that Jesus expected immediate response from His hearers, not simply acquiescence that He was telling the truth. Accordingly, the study of the Sermon on the Mount yields its treasures to those who analyze each text, determine its general meaning, its present application, and its relation to the future kingdom program."

Pentecost sees the Sermon on the Mount as dealing with the issue of righteousness. The people needed to know what a righteous God expects from his people in the Kingdom.
When they came together, one question was paramount in their minds: ‘How can we enter Your Kingdom? How righteous must we be to be saved? Will our righteousness be sufficient to admit us to Your Kingdom?’…They were concerned about the righteousness demanded for entrance into His Kingdom.

He continues, “So they came to Christ with this basic question, “Will the righteousness of the Pharisees in which we have been brought up bring us into Your Kingdom?” Certainly, this is Christ’s intent by the time he begins His commentary on the Law. By then the multitudes have again begun to gather beside His immediate disciples. But in the Beatitudes, Christ’s intent seems to be an encouragement to His disciples for continued ethical living in view of the coming Kingdom.

A Note on the Nature of Ancient Proverbs
There are several different kind of proverbs. Those proverbs spoken by Jesus in the Sermon on the Mount may best be described as “synthetic.” A comparison with His proverbial style with the Proverbs of the Old Testament is helpful to understand not only how Jesus is communicating but also the content of his message.

Summarizing the forms of the parallelisms found in the Proverbs, Cohen succinctly writes,

(i) Synonymous, the second clause repeating the thought of the first in different words…
(ii) Antithetic, the second clause presenting a contrast to the first…
(iii) Synthetic, the second clause continuing the thought of the first.

Woodcock adds “step parallelism,” where there is both a repetition and the advance of thought by the second line, and “emblematic parallelism,” where one line states the meaning in literal terms, and the other using some figurative representation. In His sermon, Jesus seems to employ several of these forms, but in the proverbial beattitudes He seems to advance the thought introduced by the first line with the second.

His Audience
The crowds pressed upon Him. Jesus departed and went to this “mount.” The more interested disciples followed. While some take “disciples” here to mean the crowd it seems most natural to recognize the distinction between the disciples who followed Him and the multitudes which He left behind and which will again gather at His feet (compare 5:1 and 7:28). The seven beatitude proverbs were given mainly to His more interested and closer disciples in private.

It is important to note that Jesus is informing His disciples (those who claim to follow Him) on happy living and not the multitude. Toussaint carefully observes,

Jesus is speaking to His disciples, not the crowds. He tells them they are the salt of the earth and the light of the world. They are to pray to God and to address Him as “Our Father.” Service and not salvation is spoken of in 6:24-34. God is referred to as their heavenly Father in 6:26. It is clear from these indications that Jesus is in these portions of the sermon speaking to His disciples.

Regarding the arrival of the crowd he also writes,
In addition, it must be noted that while the address was directed to the disciples, the multitudes also heard it, at least the last portion of it. Matthew 5:1-2 says that when Jesus saw the multitude He left them and went into the mountain. It seems as though He sought to avoid the crowds. When His disciples came to Him, He began to teach them. Since the sermon ends with the crowds praising the sermon, it may be inferred that they followed the disciples and reached the spot where Jesus was teaching somewhat later than the disciples. Therefore, they heard only a final portion of the whole sermon. This may be a reason for the invitation of Matthew 7:13, a warning of judgment in Matthew 7:21-23, and the parable of the two foundations given in Matthew 7:24-27. It will be noted that all of these are in the last portion of the sermon, that section which the multitudes would hear (cf. John 6:1-5).

The pattern of leaving the multitude and teaching the disciples in private is seen several times in Matthew. In Chapter 13 Jesus begins teaching the multitude in parables. The disciples interrupt Him and ask Him separately “why do You speak to them in parables”? (Matt 13:10) Jesus draws a distinction between what He teaches the multitudes, and what He teaches the disciples. “To you it has been granted to know the mysteries of the kingdom of heaven, but to them it has not been granted.” (Matt 13:11). He continues to teach through the use parables, and then leaves the multitudes (Matt 13:36). Once again it is the disciples who follow and whom the Lord further instructs.

The distinction between the multitudes and the disciples is very clear in Matthew 23:1 where Jesus addresses both. He then departs the crowd and is followed by only His disciples who ask Him questions about the end of the age (Matt 24:1). Once again Jesus teaches the disciples who follow Him away from the ears of the multitudes.

This pattern fits what the Gospel of Matthew indicate as Christ’s expectation of a disciple. Hand picking several men, Jesus demanded them to “follow me” (Matt 4:19; 8:21-22; 9:9-10). Repeatedly the narrative portrays the disciples as followers. In 5:1 they followed Jesus to the mountain. In 8:23 they followed Him across the lake. In 10:38-39 Jesus instructed them to follow Him by taking up their cross as He sent them out to proclaim the nearness of the kingdom. To follow Jesus was both a literal following (joining Him as He traveled) as well as a spiritual commitment and reprioritizing. As a result Jesus had a relationship with His disciples that was closer than family (Matt 12:49). Finally, even though it would no longer be possible to literally join Jesus as He walked about Judea, He nevertheless charged them to “make disciples,” that is, future spiritual followers who, as a result of reprioritizing their lives would enjoy a close relationship with their Lord.


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