Bible Study

1 Thessalonians 4:1-12

/ J.K. / 2 Comments

thessalonians_

Today, I’m continuing my ramblings on Thessalonians. See my Intro, 1 Thess 1-2:12, and 1 Thess 2:13-3:13.

It is kind of funny to read Paul, in what we have labeled the fourth verse, say ‘finally’, and then go on and write almost everything anyone every quotes or teach from the letter. I think it is a good reminder that this is a real letter from a real person in history. The letter was a personal one from a pastor writing to his flock. That encourages me, that personal connection. I believe that among the many ways we fail to read the Bible, one of them is to read it for what it was. We’ve cut up this letter to be five verses, and most people skip through the first three verses and read/study verse four and the first half of five, before the salutation.

For Paul, this letter was one of encouragement and longing to be with this congregation, with then a few notes that I believe were questions raises after his first letter (which we call Second Thessalonians, see my intro for more). However, we mostly skip the first part, and then jump into the three theological issues – aspects of a Christian life, the Second Coming, and the Day of the Lord. I’m going to look at the first one today, and next week (hopefully) look at one or both of the second two.

Verse 4:1-12
There are there parts to the section – sexual immorality, brotherly love, and work.

1
He asks and ‘urges’ the Thessalonians to do what pleases God. The term here for please is one used for civic servants serving a Council.

2-3
Paul again reminds them that this is what they told them before they left them and then gets to what he has been leading up to, that the will of God (that which pleases him that he started in verse 1) and one of the things needed for their sanctification is to abstain from sexual immorality. The word for sexual immorality is porneia, and general means all forms of sex that were not between a husband and wife. In some instances, the meaning could be restricted to adultery. This word has been subject to a lot of debate, especially recently as we continue to expand the actable sexual ethic, but that is a little beyond the scope here.

4-6
This is a tricky verse to translate. The ESV says ‘each of you know how to control his own body’, with a footnote that says ‘or how to take a wife; Greek – poses his own body.’ The two words that cause issue are skeous and ktashai. The former means vessel or implement/tool and is what we see translated as body or wife. It is the same word Peter uses when referring to Husbands and Wives in 1 Peter 3:7. It appears the words most common use was a tool that was used for a purpose, but with the understand of vessel, often meant, metaphorically, a body. Apparently, it can rarely mean penis (because, what doesn’t?). I personally find this funny and somewhat compelling for no reason than we still basically have this advice in the world today – ‘keep it in your pants’.

Ktashai means to procure or acquire and in classical Greek had a meaning that ranged from proficiency (music, sports, etc.) to dominion (servants). There is not much support for something like, control/mastery of passions (that is, lust/sexual immorality). So, there comes a translation question of whether Paul is telling people to learn to control themselves (to avoid immorality) or is he saying to go get a wife (to avoid immorality). In some sense, it doesn’t much matter, if the exhortation is to avoid sexual immorality (and we know it is, because of verse 3). However, the context does matter, and gives us a maybe a little insight into what is happening among the Thessalonians.

Either sentiment would not be out of line with what Paul has said elsewhere. He tells us it is better to get married to keep sinning, and in 1 Corinthians 7:3 he says, because there is so much sexual immorality, each man should have one wife and each woman her own husband. I lean towards this as Paul’s meaning here. In the culture at the time, it was perfectly acceptable for a man to have sex with another woman (even if he was married) and wasn’t even considered adultery if the other woman was married, because then no man was harmed. This is why Paul points out, Gentiles who don’t know God and why he says that no one should harm or transgress a brother. Now, that might contradict what I said earlier about favoring the translation of ‘get a wife’, because if married men are committing adultery, then maybe we should translate to mean to control your self (or keep it in your pants).

So, you can see where in the end, maybe we get to the same point, but there are some ambiguity as to how we get there. It is important to note that historically, ‘control your vessel’ was the primary understanding.

If ‘avenger’ stuck out to you a strange word because we don’t use it much today, it is a strictly legal concept. The word ekdikos meant an offical who punished those who violated the law.

7-8
God calls us to holiness, not impurity (sexual immorality) so whoever ignore that, ignores God.

9-10
I find this a strange section, he basically says, ‘now to brotherly love, I don’t have anything to say, because y’all do it; but try to do it some more.’ Apparently, the Thessalonians were doing a good job in brotherly love and caring for one another, and others. He even mentions in 2 Corinthians 8:1-2 that those in Macedonia (of which, Thessalonica was the capital), though were extremely poor, gave extremely generously.

As a quick aside, ‘taught but God’ is Theodidaktio, which would have stuck out against the Epicurean autodidaktio (self-taught), and it is another reminder that Paul is writing against very real philosophies that competed for attention and thought in the world, much as we do today.

11-12
This last little section is fascinating, but I won’t spend as much time on it now, but dive back in when I get to 2 Thessalonians 3. Paul tells up to aspire to live quietly, I like Stott’s take that this means to ‘make your ambition to have no ambition.’ He tells us to ‘mind our own affairs’ and will again point this out in 2 Thessalonians 3 when he says to not be busybodies. We read this today as probably meaning gossip, but as Wannamaker points out, these phrases has unmistakable political connotations. To keep meant to rest, which Philo contrast with the public life. Green says, ‘we can safely assume that Apostle is calling people to avoid or stay out of public/political affiars.’

This blew my mind? I always thought he were being told to work and not gossip, which is fairly straight forward. Avoid public affairs? I work for the government and speak on behalf of citizens to a city council. Maybe I got a little more hyped than you did reading, but that isn’t quite the whole story of what is going on here. However, I won’t get into that now, keep going with me as I try to make it through both letters and will pick this back up towards the end.

 

Commentaries Used:
The Letters to the Thessalonians (The Pillar New Testament Commentary (PNTC))
1 and 2 Thessalonians (Tyndale New Testament Commentaries (IVP Numbered))
The Message of 1 & 2 Thessalonians (Bible Speaks Today)
Commentary on 1 & 2 Thessalonians (The New International Greek Testament Commentary)
1-2 Thessalonians (Baker Exegetical Commentary on the New Testament)
1-2 Thessalonians (The IVP New Testament Commentary Series)
The First and Second Letters to the Thessalonians (The New International Commentary on the New Testament)

1 Thessalonians 2:13-3:13

/ J.K. / 3 Comments

thessalonians_

Today, I’m continuing my ramblings on Thessalonians. See my Intro and 1 Thess 1-2:12.

Chapter 2, Verse 13
In this verse, Paul is referring back to his actions earlier, especially in 6 and 7, where he tells them they came without flattering speech or seeking greed and power. He acknowledges that the Thessalonians didn’t accept it as mere words of men, but as from God.

14-16
He contrast their reactions with that of the Jews. The Jews did not accept the Gospel, and only on that, the rejected Christ himself, to the point of killing him, just as they had the prophets before them. Even now, they hinder Paul and the apostles from spreading the work.

17
Most translations read, ‘we were taken away from you’. The word translated for taken away is aphorphanisthentes. You might recognize our modern word orphan in there. However, the word has a broader meaning, it was just children who lost parents, but also parents who lost children. The later context is likely how Paul is explaining the way he feels about being a part from them.

18
Interestingly, here he says that Satan has blocked him from seeing the Thessalonians. We don’t know exactly to what Paul was referring here. THe word used for stop comes from a military term, in which, to stop an advancing army, soldiers would destroy the road, so that there would not be an easy way to pass. For whatever reason, he is unable to visit them again, and he considers this the work of Satan. He doesn’t always attribute hardships to Satan, but sometimes attributes reasons things happen to God, even if they are negative.

19-20
He rhetorically asks them the question who will be their crown and then answers that it is the Thessalonians, saying that when Jesus returns, they will be the crowning achievement of their ministry. He even repeats himself again in verse 20 to drive the point home.

Chapter 3
Some commentators have put all of Chapter 3 together with verses 13-20 in Chapter 2 as one big apology (in the classic sense) for his not coming to see them. I think that makes sense in light of verse 3:1 starting with ‘therefore’ which reaches back to some previous thoughts. So, Paul is saying that while he in Timothy and Silas were in Athens, hearing about the troubles of the Thessalonians, and as they are a crown in his ministry, and as he (Paul) was blocked by Satan from visiting them, he could no longer stand to think of them alone or to find out how they were doing and finally sent Timothy to check on them.

I think this Chapter especially lays out the reason to believe that 2 Thessalonians was actually the first book, as I mentioned in the intro. It would seem to make sense that they established the church there, had to leave, heard of what was happening and sent Timothy with a letter (2 Thess), then Timothy reported back to Paul and Silas, from which they wrote the second letter, which is 1 Thessalonians.

1-2
Paul can longer resist and send Timothy to check in on them, and also to ‘strenthen and encourage them in faith.

3-4
These verses are hard to hear, or really to even understand, as a Christian in modern American. He tells them they shouldn’t be concerned that they are suffering and being persecuted, because Paul told them this would happen. He points out again, ‘we kept telling you in advance that you were going to suffer affliction’, and reminds them that they shouldn’t be surprised that it happened. Our current level of persecution is limited to someone saying happy holidays instead of merry Christmas. I wonder how successful our churches would be, how many people would actually show up on Sundays, were our pastors to warn us that affliction is coming, and it be true. If it caused actual risk or pain to go to church, how many would we lose? Somewhat ironically, in places today that are persecuted, where there is real risk, the church is thriving and growing, not sitting fat and happy as here in America, or withering away as in other parts of the ‘Western’ world.

5
He repeats again his anguish and fear as to what was happening in Thessalonica.

6-8
However, the report is good. Timothy finds that they are holding strong and longing to see Paul as much as he longs to see them. This comforts him and he tells them we can now ‘really live’, if they continue to stand firm.

9-13
Paul ends this section with a long prayer of gratitude and thanksgiving; thanking God for answering their prayers for the Thessalonians and asking that they will increase in and abound in love (for each other, and for all people, just as they are loved).

 

Commentaries Used:
The Letters to the Thessalonians (The Pillar New Testament Commentary (PNTC))
1 and 2 Thessalonians (Tyndale New Testament Commentaries (IVP Numbered))
The Message of 1 & 2 Thessalonians (Bible Speaks Today)
Commentary on 1 & 2 Thessalonians (The New International Greek Testament Commentary)
1-2 Thessalonians (Baker Exegetical Commentary on the New Testament)
1-2 Thessalonians (The IVP New Testament Commentary Series)
The First and Second Letters to the Thessalonians (The New International Commentary on the New Testament)

1 Thessalonians 1-2:12

/ J.K. / 8 Comments

thessalonians_

Check out my intro to 1 & 2 Thessalonians. Today I’m posting my note for 1 Thess 1-2:12.

1 Thessalonians 1
It is kind of funny. Every commentary begins with an explanation that greetings were common in antiquity. Immediately I have two thoughts. First, while very liberal Christians or Atheist may dispute Pauline authorship, I don’t think anyone disputes that it was written in an ancient form. Second, how is that different? Do we not start letters with introductions now? Granted mine typically start with “Y’all” or “Dear Jackass,” (reason 873 I could never have been an Apostle). I guess you have to start your commentary somewhere, look what I just did. Not much to say about the intro, other than Paul merges Christian and Jewish themes by writing ‘grace and peace’. Most Greek letters would say ‘greetings’, which is similar to the work for Grace, so it was a little play on words, and of course Jews often began/ended letters with ‘peace’ (shalom).

The remainder of the chapter is a long, heartfelt thanksgiving which also (per Green) points out all that Paul will later discuss in the letter itself – how the Gospel came to them and their conversion, the character of the messengers, the results of the conversions, the suffering all endured, their mission, and finally, their final hope).

In verses 2-3 they tell the Thessalonians of how they pray for them often and remember the work they have done. In v.4 the another reason for thanks comes as they know that the Thessalonians are among those called by God. With v.5 Paul points out that the gospel came as word from him to the Thessalonians, but was also confirmed and strengthened with the Holy Spirit.

Verses 6-10, shows the Thessalonians becoming ‘imitators’ of Paul (along with Timothy and Silas) as well as the Lord, which lead to them becoming models to other Christian communities in the area (Macedonia and Achaia, and beyond), so that now others further away report back to Paul the behavior of the Thessalonians.

We can also note that in v. 6 Paul says they did all this in ‘much affliction’ and v. 10 shows us a direct and clear belief in the resurrection of Christ, through the power of God, and the coming judgement.

1 Thessalonians 2:1-12
Chapter 2 starts off with a reference back to the thanksgiving of chapter 1, why was it not in vain? Because the Gospel spread through Thessalonica and they are now examples to all in the region. Paul is thankful it was not in vain, as he had already suffered in Philippi and were ‘shamefully treated’ but they dared to speak regardless.

Verses 3-6 are something of an apologetic. Paul is laying out what their message and actions were not. The message does not come from error or impure motives with an attempt to deceive (v. 3), nor did they come with flattery or greed (v.5) or seek glory and position among the people (v.6). Why? What is the point of all this? It is important to remember that in the ancient near east and classical culture, there was nothing unique in what Paul (Timothy & Silas) were doing. There were many traveling preachers (like Jesus himself) and philosophers who went from town to town speaking their thoughts and beliefs in front of crowds. Now, these people need to eat, so they need money, and some made more than others, and if I were doing this, I’d certainly try flattery. We see how affected that is today with the Prosperity Gospel. However, the seek neither money nor position, though they could as Apostles (Paul writes in Timothy 5:17 that Elders are worthy of double honor, especially those who preach/teach).

So what did they do instead? Verses 7-12 say they did not make demands (or become a burden) but were like a mother caring for children and shared themselves as well as the Gospel (v. 7 & 8) and they they worked day and night (v. 9) and, like a father to his children, exhorted them to walk in a manner worth of God (v. 10 & 11). It is interesting in a literary sense that Paul compares himself to both a mother (actually, trophos, a wet nurse, but a feminine and motherly act, nonetheless) and a father. The overall point being, they did not act like the typical traveling speaker, but instead worked and lived among the Thessalonian, helping, encouraging, and teaching them.

*There is an odd textual variant of note here in verse 7 as well. Paul says they were ‘gentle’ (per ESV, NASB, HSCB & KJV) among them. Now, if you are (for some reason) using my notes along with your Bible, you might possibly see the word infants (or perhaps children; NIV, NET, & NLT) instead. The word in question is different by only one letter – epioi (gentile) and nepioi (infant). Manuscript evidence seems to indicate the reading of infant, but gentle seems to make more sense here – a woman can act gently during nursing, but if you’ve ever seen an infant eat, it can be pretty savage, which doesn’t seem to fit the point he is trying to make. The commentaries seemed split as to the correct reading, but the explanation I feel best about is that there was a scibal error that added the n, and that text happened to be copied more than the other and here we are. It doesn’t change anything major about his overall feelings and actions, but it is a good reminder that the Bible wasn’t handed to us by Christ himself.

That’s it for this week, I’ll try to do better next time.

Commentaries Used:
The Letters to the Thessalonians (The Pillar New Testament Commentary (PNTC))
1 and 2 Thessalonians (Tyndale New Testament Commentaries (IVP Numbered))
The Message of 1 & 2 Thessalonians (Bible Speaks Today)
Commentary on 1 & 2 Thessalonians (The New International Greek Testament Commentary)
1-2 Thessalonians (Baker Exegetical Commentary on the New Testament)
1-2 Thessalonians (The IVP New Testament Commentary Series)
The First and Second Letters to the Thessalonians (The New International Commentary on the New Testament)

Biblical Studies Carnival 149 is Up

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Looks like we are going mostly by numbers now, but Karen Keen has the July 2018 Carnival up.

If you are interested in hosting or know someone who might be interested please contact Phil. Contact info from his post today –

I am borderline desperate for the rest of the year!  Please contact me via email (plong42@gmail.com), twitter direct message (@plong42) or comment here in this carnival. Whether you are a relatively new blogger or you have hosted a carnival in the past, do not hesitate to contact me. October, November and December are open as of July 1. It is not too early to volunteer for a 2019 carnival.

He’s clearly past desperate as I will be hosting next month, but goes legit again the following month with Jim. The carnival is mostly hosted by scholars and students, but there a few pastors and at least on completely pretend internet theologian that has hosted in the past. If you are interested, hit up Phil and get some more info.

Introduction to Thessalonians 1 & 2

/ J.K. / 5 Comments

thessalonians_

I’m starting a quick series looking at 1 & 2 Thessalonians over the next few weeks. I have an intro for y’all this week, then a few weeks of commentary, followed by a review of the commentaries (see links below). Hope you enjoy and/or find it helpful.

The books of 1 and 2 Thessalonians were written to the Christians of the Macedonian city of of what is today Thessaloniki. Formerly known as Thessalonica, the city was named after Alexander the Great’s half-sister and served as the capital of Macedonia.  Often when we read books of the Bible, the places are too old and far away for us to make a connection, but they city is only still around today but is actually the second largest city in Greece and an important center of the region.

The church was established as part of Paul’s missionary journey as described in Acts 16-18 and the letters were likely written sometime in the early 50’s AD. There is no series denial of attribution to Paul for Second Thess, though there are a few who question First. There are early attestments from church fathers and each have been considered cannon until the 19th Century and rise of German Higher Criticism. Certainly, no Evangelical or academic Christian scholar doubt either today.

One interesting thing I came across while studying these letters is the arguments of which letter came first. It is important to remember that even though they are referred to as ‘first’ and ‘second’, when the Bible was put together, the Epistles were not ordered chronologically; they are ordered by length. Wannamaker (NIGNT) argues that ‘second’ was actually written first based on the reference in ‘first’ to a previous letter. In his theory, ‘second’ is written while Paul is in Athens and Timothy delivers it, which is the reference to his visit in ‘first’. Much of the rest of his reasoning boils down to the lack of evidence to consider ‘first’ to be written first. Wannamaker is not the first to make this argument, and spends time with those who argue against it, but appears to be in the minority of modern scholarship. Of the commentaries listed below, only Green (Pillar) interacts at any length.

While neither the Gospel message nor the pastoral instruction and advice are lessened or lost by the order of the letters, certain interpretations could change or be influenced depending on whether you find a particular point ot be a follow up. Wannamaker certainly appeals to ‘first’ to be written second as a reason for his side on some of the trickery passages to interpret; likewise Green refutes some interpretations. As for me, I find the arguments for ‘second’ be the original letter more convincing, and particularly think that comes out in the references to the second coming in each letter. The fact that ‘first’ is longer, but hits the same topics, just with more detail, appears to me to show a clarification that can logically only come later.

The letters both cover similar topics and are both relatively short. ‘First’ is only five chapters while ‘second’ clocks in with three. Major themes in each include the second coming, work/idleness, and suffering/perseverance. Of course each open with long greetings and ends with encouragement/blessing/benediction. ‘First’ also includes notes on Timothy report from his visit (possibly when he delivered ‘second’), Paul’s longing to see them again, and a few other instructions.

 

Commentaries Used:
The Letters to the Thessalonians (The Pillar New Testament Commentary (PNTC))
1 and 2 Thessalonians (Tyndale New Testament Commentaries (IVP Numbered))
The Message of 1 & 2 Thessalonians (Bible Speaks Today)
Commentary on 1 & 2 Thessalonians (The New International Greek Testament Commentary)
1-2 Thessalonians (Baker Exegetical Commentary on the New Testament)
1-2 Thessalonians (The IVP New Testament Commentary Series)
The First and Second Letters to the Thessalonians (The New International Commentary on the New Testament)

Daily Bible Reading Plans

/ J.K. / 2 Comments

I’ve been meaning to write a post about Bible Reading Plans and the pro’s/con’s of the M’Cheyne plan I used last year. Then I saw this video from Southern Seminary, and Dr. Whitney, author of Spiritual Disciplines, hit most of the broader points about reading plans.

I appreciate that he points out that there is no requirement to read the Bible, either daily or in a year, or to even read the whole Bible. We don’t want to be Pharisees,heaping requirements of behavior on people, especially ones that are not in the Bible. That being said, I think it is a good practice for every Christian to do something daily. I’m a big fan of those quick Daily Devotionals, my favorite so far is Utmost for His Highest, that usually have a short verse or part of a verse and then a brief commentary or pastoral message. The problem with those, is that you will not get the whole scope of the Bible. It will be mostly Gospels and Letters, with some Genesis, maybe Samuel (for the story of David) or some Jonah, and the Psalms.

For that reason, I think it is a worthwhile goal for every Christian to read the entirety of scripture, at least once. You could just open the Bible and get moving, but, honestly, you probably will not. It is hard, especially once you leave Exodus. You just feel bogged down. There are so many dates, genealogies, and then there is the repetitiveness. If you set out 15-20 minutes a day, you’ll start to feel like, ‘what did I just read?’ or ‘didn’t I read that a week ago?’. This is especially true in Kings, where the writer actually finishes a chapter or section with, ‘aren’t all these things written in Chronicles?’. You are sitting there thinking, ‘yeah man, I feel the same way.’

Thus the value in reading plans. As Dr. Whitney points out, there are multiple plans to follow, a lot of pre-made Bibles that are broken into that plan, and ones that have you reading different things. I know there is an ESV One Year Bible plan that starts in Genesis and Matthew. Another point about reading straight through, the OT books are long. Really long. You see the extent of this when you have the mixed up plans. You’ll read two Gospels and a couple of letters before you finish First and Second Samuel.

He also points out that you should look for a plan that has some ‘flex’, I’d slightly disagree and say, look for a plan that has days of the year in it. As in, a February 5th reading, a March 1st, etc. That was something I liked about the M’Cheyne plan. Also, the plan is a few hundred years old, so to know you are reading the same thing other Christians are today is pretty cool, but also the same thing someone in England read on February 5th, 1818, really connects you to the history and continuity of the church. I guess you’d have to endeavor to try to read the Bible a few times, to make up for the days you did miss. I suppose this is my plan. I’ve tried for two years so far, am not trying this year, might try next year, but certainly will try again two or three years in the future.

The biggest downside to the M’Cheyne plan, it is long. It isn’t just the whole Bible. It is the whole Old Testament, but it is the New Testament, Psalms and Proverbs, twice. That sounds cool at first, but it gets long. I am a fairly quick reader, but it would take me 15 minutes easy, or longer, to do the daily reading. If you are a slow reader, this is not the plan for you. Unless you are just looking for a challenge, and can devote substantial time to it. I’d recommend the ESV One Year, or the Two year reading plan over the M’Cheyne. Especially the two year if you are a little slower at reading, or if the thought is too intimidating. Alternatively, the Book of Common Prayer has a daily reading plan, and it is actually spread out over three years. So, you are looking at something more like five minutes a day. You can find this plan online, in emails, on apps, pretty much everywhere except a pre-made Bible laid out in that order. Which is a downside to me.

Finally, though I enjoyed reading all parts of the Bible, because the reading was so long and so heavy, I felt it diminished my desire to read and study deeper certain parts of the Bible. I typically go deeper and look into commentaries and try to write some thoughts on scripture, but to add that to the M’Cheyne plan and to a Daily Devotional, just did not work for me. I was worn out, basically on Bible reading overload.

So that’s it, hopefully some helpful tips. I’d highly recommend every Christian try getting through the whole Bible at least once; but you have to have a plan of attack. Likewise, you need to be realistic about how, and how much you will read.

2018 is Here

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It is 2018 already, well, it is the 2nd now, but I was eating and watching football all day yesterday, so I didn’t post anything. Most importantly from yesterday, Georgia won and is heading to the National Championship game next Monday here in Atlanta.

I’ll have a few post later this week or next specifically about this site, but for now Phil has the December 2017 Biblical Studies Carnival up over at his Reading Acts and my buddy David has his annual book ranking up over at his This Mortal Life.

Finally, I’ve posted a few times over the past couple of years about receiving hand me down books from my mom’s dad’s dad, who was a Church of Christ preacher, but yesterday I stopped by my other Granddad’s house. He and my grandmother are moving to assisted living/memory care tomorrow and he wanted to grab a few of his books. Along with a full volume of Matthew Henry’s commentary, I also noticed this.

20180101_165317.jpg

On the left is The New Bible Commentary Revised edition. This commentary was published in the 50’s and revised and republished in the 70’s. It was revised, I believe, again in the 90’s and then totally revamped in the ’21st Century Edition’ in 2008, which is the one on the right (my copy). My granddad is an avid reader and taught Sunday School for something like 60 years, which he took seriously enough to buy multiple commentaries. It was cool to see I had chosen on of the same ones he used for decades, but more than 40 years after he purchased his.

 

Sermon on the Mount – Those Who are Persecuted

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Matthew 5:10-12

Verse 10 is the final of the eight beatitudes, then you kind of have verses 11 & 12, just hanging out there. These two verses continue with the theme of persecution, but there is a transition happening here. Grammatically, He switches from using the third person to the second (blessed are those vs. you). Some have argued that these act as a transition section to the upcoming ‘salt & light’ teaching, and I think that makes the most sense. I think Christ is talking more broadly to the crowd and then narrows in to His disciples. Something like, ‘speaking of persecution, it will happen to you, my close followers. Also, you will be as salt and light.’

However, for my purposes, I’m lumping all the persecution in together and then move on to Salt and Light next week. One a side note, in the ‘fun with reading commentaries’ category, D.A. Carson says that it makes sense that Christ will follow peacemaking with persecution, while John Stott, says that it is a strange succeeding point. I’m actually inclined to disagree with both, as I don’t see as much of a connection. Peacemaking is us intervening with two other parties, while persecution is someone else’s reaction to us. I don’t seem them as countervailing actions. Anyway, back on topic.

V10

This might be the most straight forward and easy to comprehend of the beatitudes. For one, it isn’t dependent on us, other people need to act in this instance. So, what is ‘righteousness sake?’ One thing it isn’t, is for being a member of the church, that would be anachronistic to the hearers of the message. As it is the last of the beatitudes, I view is taking up any of the preceding beatitudes. Of course, later on in the Sermon, Christ will expound on a number of laws and even more so in later parable (such as loving your neighbor) that are necessary for righteousness.

Interestingly, the promise of this brings us right back to verse 5:3, where we started. As we discussed, poor in spirit can be seen as knowing you are spiritually bankrupt, which is essentially the opposite of self-righteousness. Now, it is for true righteousness, the promise to come is the same.

V11

This verse becomes much more specific relative to the prior verse. We move from ‘those’ to ‘you’, the disciples, and from ‘righteousness sake’ to ‘because of Me.’ This moves from an inference that something could happen to almost the expectation that something will happen. This should have been somewhat startling to the disciples, remember, this was quite early in Christ’s ministry (the beginning actually). As Jews, they would have some idea of religious persecution in the broad sense, but now they are being told that be doing something specific (following Christ), persecution will happen. People will revile you and say false things about you. With the benefit of hindsight, they should have seen maybe Christ was not the type of Messiah they were expecting.

V12

If the persecution comment wasn’t surprising enough, the statement comparing them to the Prophets should have put them over the top. On the one hand, they are told the reward is great, on the other, they can expect some of the same treatment they knew the prophets had received. Also, to put them on the level of the prophets tells us about who they thought Christ was. The prophets were those that spoke for God, often with direct revelation from Him to the world. If them following Christ meant they would be giving the word of God, then clearly they saw Christ for who he was.

Follow along in the series – Intro, The Poor in Spirit & Those Who Mourn, The Meek and Those Who Hunger & Thirst, The Merciful, Pure in Heart, and Peacemakers.

Commentaries used in this series:
Sermon on the Mount (The Story of God Bible Commentary)
The Message of the Sermon on the Mount (Matthew 5-7 : Christian Counter-Culture)
Studies in the Sermon on the Mount
Matthew (Baker Exegetical Commentary on the New Testament)
The Expositor’s Bible commentary : Matthew, Mark, Luke, with the New international version of the Holy Bible (Expositor’s Bible commentary, Vol.8)
Matthew: An Introduction and Commentary (Tyndale New Testament Commentaries)
New Bible Commentary