Again, this comes from the Latin translation of the word and not the original Greek word. And here is something kind of strange – There is a far better Greek word translated “blessed” than the one that Jesus used here. The better word is “eulogeo” from which is derived our word “eulogy.” The word that Jesus used is far more often translated “happy” than “blessed.” And as I’ve pointed out many times, “happiness” usually depends on happenstance and circumstances rather than internal, spiritual joy. Nevertheless what Jesus said was “extremely happy” are the poor in spirit, the mourners and the meek. And it is used elsewhere in the Bible without any problems. In fact Revelation 14:13 sounds very similar to these Beatitudes – “I heard a voice from heaven saying unto me, Write, Blessed are the dead which die in the Lord from henceforth: Yea, saith the Spirit, that they may rest from their labours; and their works do follow them.” Clearly, those dead who die in the Lord, will be extremely happy – and joyful – and blessed.
Last week I raised the question whether or not the standards our Lord raises here are attainable. It has been proposed that since complete obedience means perfection and we are sinners, then no it is pointless to even try to meet these points. Certainly, it is true that since we are sinners, perfection in our lives is unattainable. But, is this standard speaking of absolute perfection? Would God command something which He knows to be impossible? Actually, yes, He might have some specific design in demanding unattainable perfection. He might want to show us our sinfulness or our utter helplessness. He might want to destroy the wicked and so order them to do the impossible. But that is not His purpose in these instructions.
I mentioned last week that some people try to make these things steps in their self-created salvation. This is the kind of salvation believed and practiced by the Amish and so many others. If someone brings about more peace than they cause fights and problems, then they are that much closer to Heaven. If they forgive more than they hate, they are enough like God to be with Him for eternity. If they are pure in heart they will go to heaven when they die, so they strive for a clean conscience. Sometimes they even try to encourage people persecute them and revile them, in order to become more fit for God’s glory.
But have you ever noticed that Jesus’ words are not in the form of commands or even exhortations. At least in this context, the Lord Jesus didn’t command us to be pure in heart or poor in spirit. In some of these beatitudes the idea of a command is ludicrous. Are we commanded to become martyrs, or to look for poverty and reasons to mourn? This is Roman Catholic doctrine, not Biblical doctrine. There is a sense in which those who are blessed are as much passive in these things as they are active in others. Think back to that verse that I mentioned from Revelation 14:13 – “I heard a voice from heaven saying unto me, Write, Blessed are the dead which die in the Lord from henceforth: Yea, saith the Spirit, that they may rest from their labours; and their works do follow them.” Might it not be that the Lord Jesus is describing the characteristics and circumstances of His people when they taken to be with their Saviour? It’s not by trying to be meek that we enter God’s Kingdom. Might this be saying that when the saints are taken to be with Christ they will be pure of heart? I am not saying that we shouldn’t be meek or peacemakers, but I have found that success in any of these things is more often by the grace of God than by human effort. Generally speaking, the more a person tries to be meek, the more proud he actually becomes. Purity of heart is a work of the Holy Spirit within a saint of God, not the work of that saint himself. “We can do all things (only) through Christ with strengtheneth us.”
Before we get into the Beatitudes themselves here are three more general questions to consider.
Who are the people described here?
As I suggested last week, this is important. And I want to take it a step farther than I did last week. The Lord Jesus describes blessed poor people, meek people, peacemeakers, hungry souls and so forth.
First, these are not lost people – they are not unbelievers. These are not people who were trying to become Christians. I’m not sure that such a creature actually exists – we either are or we are not children of God – Christians. And remember that these principles were being directed towards Jesus’ more loyal disciples. Furthermore, He doesn’t say things like, “Extremely happy are you poor lost souls.”
Something else to consider is that each beatitude is separated from its neighbors. This makes someone think that there are eight different groups – or kinds – of disciples. Some of God’s people are pure in heart, but they fail to be poor in spirit. Some are persecuted for righteousness sake, but others are already suffering so much that they aren’t worth reviling and persecuting. But these aren’t different groups of people. These are eight qualities which are supposed be found in all of the Lord’s people.
And third, these are not some elite corp among the Christians. This is not a commando team within the Christian counter-culture. These verses do not describe a spiritual aristocracy – remote and aloof from regular Christianity. These things describe what every Christian is supposed to be and what they will all be when the ultimate happiness is spread before them. All these qualities are to characterize all of Jesus followers. And that means that they are supposed to describe you. These are things which will come up at the Judgment Seat of Christ. These are, in part, different from the gifts of the Spirit, but they are related. Those special spiritual gifts are given to every man according to God’s Will. The gift of prophesy, gifts of music, a friendly nature which opens doors for evangelism – are gifts. But these are supposed to be found in us all generally. In fact they will in one way or another be found in all of us. And there is no escape from our responsibility to covet them all.
What can we say in a general way are the qualities taught by the Saviour here?
Are these things secular and earthly, or are they eternal and spiritual? This is where most of the heresy about the Sermon on the Mount begins. The social gospel says that poverty is one wing of battlefront for the Christian. The liberals tell us that it is the Christian’s ministry to take up and help the poor and the mourning, and in the process we ourselves joining them. From what you know, how would you describe the life, the religion and the salvation of Mother Theresa? Wasn’t she epitomized by the Beatitudes? We are told that the merciful and the peaceful are the heros of God. Teachers, back-patters, sob sisters, and shoulders to cry on – these are the true servants of the Lord. The liberal says that social action is what the Lord is teaching here.
But in the chapter preceding this one, the Lord Jesus Himself was tempted to deal with the secular and social. And the Lord refused to turn stones into bread for Himself or for anyone else. Satan tempted Christ to establish a material kingdom and the Lord rejected it. Wouldn’t you think that to have Christ Jesus in the White House would be preferable to the man who is in there now? Wouldn’t the Lord have made a better king than Herod or Agrippa? Undoubtedly. But the Lord didn’t have a social agenda – His was spiritual. And this special Heavenly happiness is promised to those who have goals similar to His.
When Christ fed the 5,000, the people wanted Him to keep doing it, like the manna in the wilderness. When Pilate asked Him if He was political leader, Christ denied it. “My kingdom is not of this world.” “It has a different origin and a different nature.” This must be understood from the very beginning: The Beatitudes are not about some Socialized Gospel. The Saviour is not blind to the social needs of people, but the answer to social needs are spiritual. And the principles of these verses are spiritual as well.
Furthermore Christ was not offering immediate physical relief even to good Christian people. Just because He says that those who mourn are “blessed” – that doesn’t mean that He will take away their grief or their pain. Certainly, we cannot justify the sin- and society-induced poverty, saying that it’s fine. Nor do we encourage people – Christian or otherwise – to seek poverty. Monks, mendicants and hermits are not a part of Christian doctrine or practice. God may call some us to physical mourning, but it is not through the beatitudes.
The things described here are spiritual states. This scripture speaks about the poor in spirit, and there is a spiritual nature about each of these points. Blessed are they which do hunger and thirst after righteousness. Hopefully, this will become more apparent as we look at each Beatitude individually.
What about the blessings promised?
Remember that this Greek word “makarios” essentially refers to “great happiness.” That word tends to make some folk interpret this passage psychologically. They say that to cure or prevent mental disease we need apply these principles. Again this takes us away from the spiritual back into the physical world, and therefore not exactly true. But this idea can not be rejected immediately. Our God knows how we work – body, mind and spirit. By obedience to Him we are going to be most satisfied. By forgiving others, or by peace-making, we will enjoy more peace ourselves, than by harboring hatred For Christians there really is a close connection between holiness and happiness.
At the same time, it is a serious mistake to render “makarios” as mere “happiness.” The world might say, “Happiest are who those who are free from annoyments.” No! No! No! Happiest are those who doing the will of Lord. Happiest are those who face trials and problems and by the grace of God know what it is to overcome them. Christ knows that we have crosses to bear – sometimes even very heavy ones. “Happiness” is dependent upon happenings – it is subjective – it is subject to things beyond us. Jesus is making an objective judgment – simply declaring the facts. They will be happiest in this world who bear these characteristics. Besides that they are blessed in God’s sight who bear these characteristics. “Blessed are” declares that the “makarios” is an absolute; unchangeable condition.
And again what is that blessedness? The second half of each beatitude explains. The particular blessedness of that point depends upon the condition and character of the beatitude. So for that we must look at them individually.
But there is still another question: are these things present or future? The only possible answer is that they are both present and future. “Heaven” is future, “seeing God” is future, etc. But “comfort” and “mercy” are realities or at least possibilities today. Perhaps we should say that we may enjoy the first fruits now, but the real thing is yet to come.
And to repeat an earlier important question: don’t these words make salvation dependent on our works? The merciful shall obtain mercy; if we purify hearts we shall see God. Actually the very opposite is true. Salvation is by grace even here. Look at the first Beatitude – Those who are so spiritually poverty-stricken that they have nothing, shall inherit the Kingdom of God. The third – the meek don’t go out to break down the doors of glory – it is contrary to their meekness. “Blessed are the pure of heart” but “the heart is deceitful and desperately wicked.” If we aren’t saved by grace will can never be saved. There has yet to be a person, other than Christ, who has perfectly carried these characteristics.
So what is the explanation and purpose of the Beatitudes? After letting the Old Testament law send us to Christ for redemption, the Lord sends us back to these laws for sanctification. The Sermon on the Mount has led many to Christ for redemption. These precepts are the multiplication of Moses’ Law. These things further condemn us and makes salvation by our efforts impossible. There is not word here about how to become a Christian. That is not their point. These things talk only of the works and fruit that can be produced in the Christian. And even in that it is not by that Christian’s strength or wisdom. These things are the products of God’s grace and power.