The Beatitudes Beyond the Sermon on the Mount

      The Greek word makarios ("blessed") appears thirteen times in the Gospel according to Matthew, all employed in the teachings of Jesus. Nine of these are found in the opening words of the Sermon on the Mount, commonly known as "the Beatitudes" (5:3-11). The Latin beatus, from which this designation is derived, means "fortunate," "blissful," or "happy." However, "blessed" is probably the better rendering of the Greek term since it directs our focus upward and implicitly acknowledges God from whom these blessings proceed (cf. James 1:17). The word occurs four more times in Matthew’s Gospel beyond chapter 5, the subject of our current study.

BLESSED ARE THE FAITHFUL:

      In chapter 11, as the imprisoned John the baptist was seeking words of reassurance, Jesus summarizes the results of his ministry (vv. 2-5) and affirms in v. 6, "And blessed is he who is not offended because of Me" (NKJV). To be a follower of Christ at this time was clearly not easy, and the difficulties would only intensify in the weeks, months, and years to come (cf. 10:16-25; John 15:20-21; 16:1-4, 33). Today being a Christian is still not without its challenges. The world in which we live is consumed with religious turmoil, injustice, unbelief, and sin. God’s people regularly find themselves in the unpopular minority and at times may feel intimidated, discouraged, and overwhelmed. But let us never forget that we are the ones who are truly blessed, ever mindful of the Lord’s exhortation: "And blessed is he who is not offended because of Me."

BLESSED ARE THE ATTENTIVE:

      In Matthew’s 13th chapter the word "blessed" is used again, this time as Jesus explains the reason he taught in parables. Comparing spiritual perception with the physical ability to see and hear, the Lord observes that many have the latter while lacking the former (vv. 10-15). He then says to his faithful followers, "But blessed are your eyes for they see, and your ears for they hear" (v. 16). When people do not "see" and "hear" the truth, even when it is plainly communicated, it is essentially because their minds are closed and their hearts are hardened. Since the will of God is readily available and understandable to all who genuinely seek it (Matthew 7:7; John 7:17; Ephesians 5:17), may we be among those who are blessed because of eyes that see and ears that hear.

BLESSED ARE THE RECEPTIVE:

      In chapter 16 the Lord asks his disciples what others were saying about him, and various responses are given. When he then enquires about their own convictions, Simon Peter confidently declares: "You are the Christ, the Son of the living God" (v. 16). Jesus then pronounces a blessing and makes an intriguing observation: "Blessed are you, Simon Bar-Jonah, for flesh and blood has not revealed this to you, but My Father who is in heaven" (v. 17). Exactly how the heavenly Father revealed this information to Peter is not disclosed, but to be on the receiving end of divine revelation is obviously a blessing. Today the will of God is conveyed through his written word (Ephesians 3:1-5; 2 Timothy 3:16-17). As we therefore read, study, and learn from the sacred scriptures, how blessed we are! Alternatively, if the revealed word is neglected and our Bibles collect dust and cobwebs as they remain unused for extended periods of time, let’s appreciate the converse reality of what we’re missing! Only when the Lord’s directives are wholeheartedly welcomed into our lives can it rightfully be said, "Blessed are you . . ."

BLESSED ARE THE PREPARED:

      In view of the unexpectedness of Christ’s second coming, emphasis is given in chapter 24 to the importance of spiritual readiness (vv. 36-44). Accordingly, to be considered "a faithful and wise servant" (v. 45), there are delegated responsibilities that must be fulfilled. Thus Jesus observes, "Blessed is that servant whom his master, when he comes, will find so doing" (v. 46). The rest of the chapter describes the tragedy of unpreparedness, so there can be no excuse for being caught off guard and foolishly ignoring the certainty of divine judgment. To persevere in active, loyal, obedient service to the Lord is to enjoy heaven’s richest blessings.
      Blessed are the faithful, whose allegiance to Christ is without reservation. Blessed are the attentive, whose minds are set on things above. Blessed are the receptive, who eagerly embrace the word of God. And blessed are the prepared, who dutifully anticipate the Lord’s return.
–Kevin L. Moore

Leaving All to Follow Jesus

After Jesus’ warning of the potential dangers of earthly riches, Simon Peter exclaims: “See, we have left all and followed you” (Mark 10:28).¹ What did Peter mean by this lofty statement, what all did it entail, and what implications does it have for followers of Christ today?

Background

When the Lord first called Simon Peter and his brother and companions, “they forsook all and followed Him” (Luke 5:11). Yet soon afterwards Jesus “entered the house of Simon and Andrew,” where Simon’s ailing mother-in-law was healed (Mark 1:29-31). Whatever was involved in leaving “all” to follow Christ, Simon Peter still kept his house (cf. John 20:10), his mother-in-law, and apparently his bride. In fact, years later the apostle Paul appeals to Peter’s marital status as indicative of his own “right to take along a believing wife” (1 Corinthians 9:5). As a disciple of Jesus, therefore, Peter kept his marriage and family intact. 

When Peter first became Christ’s follower he also owned a fishing boat, which the Lord had used as a teaching platform (Luke 5:3). Later Jesus instructed his disciples to keep a small boat handy in case he needed it (Mark 3:9), and on another occasion he once again boarded a boat to teach (Mark 4:1-2). As the Gospel narrative continues, there are recurring references to “the boat,” suggesting a particular vessel that was readily available for the Lord’s use. The disciples took Jesus along in the boat (Mark 4:36) as they encountered a storm that required his miraculous intervention. Jesus sent his disciples ahead in the boat (Mark 6:45) and joined them by walking on the sea. Throughout his ministry he crossed the Sea of Galilee multiple times in the boat (Mark 5:2, 18, 21; 6:32; 8:10, 14).² And after the Lord’s death and resurrection, when Simon Peter decided to go fishing, he and others “got into the boat ...” (John 21:3).³

Context 

When Peter reportedly “left all” to follow Jesus Christ, he did not abandon his wife, his family obligations, his house, or presumably his boat (used often in the Lord’s service). Therefore to fully appreciate the implications of Peter’s statement in Mark 10:28, the surrounding context must be considered.

In Mark 10:17-22 Jesus had encountered a wealthy young ruler whose earthly riches were of greater value to him than heavenly treasure.⁴ The Lord’s instruction to sell the material possessions and give the proceeds to the poor was not a universal pronouncement. Knowing this particular individual’s heart and misplaced priorities, Jesus simply identifies what he needed to do to remove the spiritual impediments in his life (cf. 9:43-48). No one can serve two masters (Matthew 6:24) and have one foot in the Lord’s kingdom while keeping the other stubbornly planted in the world.

As Christ goes on to explain the extreme difficulty of the rich entering God’s kingdom, the disciples are “astonished” (Mark 10:23-26a). Such a concept, so different from the rabbinic teaching that wealth is allegedly an indicator of divine favor, causes them to wonder, “Who then can be saved?” (v. 26b). The bottom line is, no one can be saved by human effort, achievement, or prosperity. The good news is, as Jesus affirms, “With men it is impossible, but not with God; for with God all things are possible” (v. 27).

Here is where Peter responds: “See, we have left all and followed You” (Mark 10:28). Nevertheless, as noted above, he had not given up his wife, his house, or his boat, not to mention his sandals, clothing, staff, sword, et al. (cf. Mark 6:8-9; John 18:10; Acts 12:8). Leaving all and following Jesus clearly does not call for physically impoverishing oneself. The fundamental requisite, then, is an inner detachment from earthly ties. This includes one’s house, siblings, parents, spouse, children, and lands (Mark 10:29; cf. Matthew 19:29; Luke 18:29). In other words, absolute loyalty and commitment to the Lord Jesus ought to surpass one’s connection to all earthly possessions and even the closest of human relationships. 

Application

If I own a house, it shall be considered the Lord’s possession to be used for his purpose.⁵ If I have a vehicle, it will be readily available for God’s work.⁶ If I have parents, they will be respected and cared for.⁷ If I am married, I will love and honor my spouse and promote heaven as our mutual destination.⁸ If I have children, they will be trained in Christ’s service.⁹ If I have a job, I will work with diligence and integrity as to the Lord.¹⁰ If I have financial means, I will be generous in accordance with the divine will.¹¹ Consequently, with this kind of priority list, the resulting blessings are manifold – both “now in this time ... and in the age to come” (Mark 10:30).

From a worldly perspective this may not make a lot of sense and is completely foreign to how sinful men operate. But seeing that “the world is passing away ...” (1 John 2:17), we must put our complete trust in the Lord when he says: “He who loves father or mother more than Me is not worthy of Me. And he who loves son or daughter more than Me is not worthy of Me. And he who does not take his cross and follow after Me is not worthy of Me. He who finds his life will lose it, and he who loses his life for My sake will find it” (Matthew 10:37-39). What is more important to you than following Jesus and thereby leading your loved ones into eternity?

– Kevin L. Moore
 

Endnotes:

        ¹ See also Matthew 19:27; Luke 18:28. All scripture quotations are from the NKJV (1985). 

      ² While the NKJV does not append the definite article ("the") to "boat" in Mark 5:21, the article does appear in the Greek text.

      ³ See also Matthew 8:23; 9:1; 13:1-2; 14:13, 22; 15:39; Luke 8:22, 37; John 6:17, 24; 21:6. Note that the "little boat" of John 21:8 is comparable to the "small boat" of Mark 3:9.

      ⁴ While all three synoptic accounts inform us of the man’s great wealth (Matthew 19:22; Mark 10:22; Luke 18:23), it is Matthew alone who reveals that he was "young" (19:20, 22) and only Luke who says that he was a "ruler" (18:18).

      ⁵ Matthew 9:28; 13:1, 36; 17:24-25; Mark 2:1-2; 9:33; 14:14-15; Romans 12:13; 16:5, 23; etc. 

      ⁶ Luke 10:34; Mark 4:36; 11:2-3; Acts 8:28-31; 13:4; etc.

      ⁷ Matthew 15:3-6; Colossians 3:20; 1 Timothy 5:4-8, 16; etc.

      ⁸ 1 Corinthians 7:3-4; Ephesians 5:22-33; Colossians 3:18-19; 1 Peter 3:1-7; etc.

      ⁹ Deuteronomy 6:4-9; Proverbs 22:6; Ephesians 6:4; Colossians 3:21; etc.

      ¹⁰ Ephesians 6:5-8; Colossians 3:22-25; 2 Thessalonians 3:7-13; etc.

      ¹¹ Luke 6:38; Romans 12:8; 15:24-26; 1 Corinthians 16:1-3; 2 Corinthians 9:6-7; etc.

Related Posts: Cross-Bearing, And With Many Other Words

Cross-Bearing: the Cost of Discipleship

     Anything that Jesus said, even if spoken but once, must be important to have been preserved in the biblical record (cf. John 12:48-50). And if he reiterated something or communicated the same message multiple times, surely it deserves our careful attention. There are at least three separate accounts of the Lord making a particular statement, referenced no less that five times in the Synoptic Gospels.¹ What could be worth repeating so many times?

Cross-Bearing

     Early in his ministry, around the year 28, Jesus was in the district of Galilee near Nazareth when he spoke these words to the twelve: "And he who does not take his cross and follow after Me is not worthy of Me" (Matthew 10:38, NKJV). What would this have meant to those who first heard it? Jesus had not yet predicted his death, and the concept of a "cross" had absolutely no religious connotation at this time. What was the Lord trying to communicate to these new recruits?
     The following year, in the spring of 29, Jesus was in the region of Caesarea Philippi, northeast of Galilee. This time he spoke to a larger group of people, including his immediate disciples. All three Synoptic Gospels record the statement: "If anyone desires to come after Me, let him deny himself, and take up his cross, and follow Me" (Matthew 16:24; cf. Mark 8:34; Luke 9:23). This was spoken not long after Jesus had, for the first time, informed his disciples that he would be "killed" (Matthew 16:21), although he had not yet specified the manner of his death. Without knowledge of the Lord’s crucifixion, how would they have understood this teaching?
     The third time Jesus is reported to have employed this metaphor, he was east of Judea in Perea in the winter of 29. On this occasion, as he spoke to a multitude about the importance of counting the cost of discipleship, he declared: "And whoever does not bear his cross and come after Me cannot be My disciple" (Luke 14:27). Once again, the idea of Christ dying on a cross had not yet been communicated,² so with what frame of reference were they to interpret such an obscure admonition?
     Long before the words in question were spoken, Palestinian Jews were quite familiar with the cross as an instrument of public execution. As far back as the second century BC, Seleucid king Antiochus IV Epiphanes crucified Jews who resisted his oppressive decrees (see Josephus Ant. 12.5.4). Later, the Romans perfected this form of capital punishment as a means of humiliation and torture and a deterrent to insurrection. The condemned was forced to carry the implement upon which he would die to the place of execution. Seeing that an entire Roman cross weighed over 135 kg (300 lb.), it was the crossbeam, weighing approximately 35-60 kg (75-125 lb.), that was typically carried.

What was Jesus trying to communicate?

     When Jesus called upon each listener to "take," "take up," or "bear" his own cross, what image would this have brought to their minds? Few would have continued following him asking, "What’s in it for me?" or "What can I get out of this?" None would have gone away thinking, "It’s all about me!" Whatever this message implies, it is abundantly clear that such is necessary to be worthy of Christ (Matthew 10:38), requiring self-denial (Matthew 16:24), without which one cannot be the Lord’s disciple (Luke 14:27).
     There are at least four applications to consider. First, as cross-bearing always ends in death, the Christian walk is to last for the remainder of one’s life. It was never intended as a temporary lifestyle to be tested on a trial basis and then abandoned at will. Genuine discipleship involves a lifetime commitment (Revelation 2:10).
     Second, to be a committed follower of Christ means that there is a tough road ahead. Cross-bearing was not designed to be pleasant. Anyone looking for the "easy life" will not find it in the Christian experience. In fact, as long as there are fallible human beings living in an imperfect world, the hypothetical "easy life" is not possible for anyone! Rather than promising earthly comfort and ease, the Lord realistically assures just the opposite for the faithful (Matthew 5:11; John 15:20; 16:33; Acts 14:22; etc.).
     Third, the journey is never taken alone. The cross-bearing expected by Christ involves following after him. Not only will he be the supreme example (1 Peter 2:21), he offers guidance (John 8:12), strength (Matthew 7:24-25), and the assurance that he is with his fellow-cross-bearers each step of the way (Matthew 28:20).
      Finally, Jesus never asks his followers to do anything he is unwilling to do himself. He goes on to literally carry his own cross (John 19:17). Moreover, when extreme blood loss and fatigue seem to render him incapable of completing the journey alone, someone else is compelled to provide assistance along the way (Matthew 27:32; Mark 15:21; Luke 23:26). While cross-bearing is first an individual responsibility, in the way of Christ help is available as needed (John 13:34-35; 15:12-14; etc.).

Conclusion

     Whatever else might be involved in being a Christian, cross-bearing is an indispensable component. A grave injustice is committed against prospective converts by failing to inform them of this essential truth (Luke 14:26-33). It is a lifelong commitment, with great challenges throughout, but not an isolated or lonesome journey. As each bears his own cross and follows in the footsteps of Christ, he is empowered by the Lord’s abiding presence. Beyond that, other cross-bearers are on hand to help shoulder any seemingly unbearable loads.
     "Bear one another’s burdens, and so fulfill the law of Christ. . . . For each one shall bear his own load. . . . But God forbid that I should boast except in the cross of our Lord Jesus Christ, by whom the world has been crucified to me, and I to the world" (Galatians 6:2, 5, 14).
–Kevin L. Moore


Endnotes:
       ¹ With textual variation among ancient manuscripts, the same teaching also occurs in Mark 10:21 in the Greek text behind the KJV, NKJV, and RAV.
     ² It was not until the following year that Jesus would reveal his impending death by way of crucifixion (Matthew 20:19; 26:2).

Related Posts: "Father, Into Your Hands I Commit My Spirit", Simon of Cyrene

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