# 17: 2-7-18 1

Matthew 5:1-12

Beginning in chapter 5, Matthew records the teaching of Jesus to a multitude of Jews. They had started
following Jesus as He was preaching and healing throughout Galilee, probably over the course of a year or
so.

These Jews thought that as sons of Abraham, they would be accepted by God as His covenant people. They
viewed the Law of Moses as the substance of their covenant with God - and their way into the kingdom of
God - as they made themselves righteous, by keeping it - at least, so they hoped.

It was a false hope. The reality was that their forefathers had broken that covenant made with the LORD
God on the basis of the Law, just shortly after it was established (Jer 31:32). This made the covenant of the
Law null and void.

But ever since its inception, the Law fulfilled the purpose that the LORD God had always intended it to
serve. By the Law is the knowledge of sin (Rm 3:20); it’s how the religious Jew would come to know that
he was a sinner, through observing that he couldn’t keep the Law.

However, by the time of Jesus, the teachers of Israel were emphasizing external conformance to the Law,
focusing on the actions of the body, while still offering sacrifices to cover any sin, along with ceremonial
washings for purification. Through legalism and ritual observances, the religious Jew was deceived into
thinking of himself as blameless, concerning the righteousness which is in the Law (Phil 3:6).

By this time, all in Israel would have heard of the ministry of John the Baptist, calling on Jews to repent -
for the King was coming, to set up His kingdom - Israel’s Messiah. But if the Jews were already the
righteous people of God, as many conceived of themselves, why would they need to repent?

Then John had testified to Jesus when He came; that Jesus is the Messiah. As Jesus began His ministry,
His wise words and miraculous works bore witness to this truth. So these Jews, who were now drawn to
Jesus, were eager to hear more from Him about the kingdom of God - and most importantly, who will be in
it - for their religion left them with a lack of assurance.

Now, from the beginning of His ministry, Jesus had confirmed what John had already been preaching -
“Repent, for the kingdom of heaven is at hand” (3:2, 4:17). So as Jesus begins to teach these unbelieving
Jews, He will show them first what is required, to enter the kingdom.

We’ll begin with verse 1 of chapter 5.

[Matthew 5:1-12]

We remember this setting from last week. Jesus had ascended a mountain - perhaps in the hill country to
the northwest of the Sea of Galilee. He would have done this so that His voice would project to the crowd
that had been following Him - so as to teach them.

His disciples were gathered around Him; by this time, this would have included all twelve close disciples of
Jesus. The disciples are learning, too; in particular, they were learning from Jesus how to be fishers of men
(4:19); how to share the good news with unbelievers, as Jesus was doing here.

Jesus sat while He spoke, as Jewish teachers traditionally did while teaching. Then He pronounced this
series of statements, known as the Beatitudes.
# 17: 2-7-18 2

We can easily see that the Beatitudes follow a particular pattern. What word does each statement begin
with, starting in verse 3? Blessed. Then some persons are described; and then, the way in which they’re
blessed.

Notice that the blessing in verse 10 is extended into verses 11 and 12 in a new form; but it is still the same
blessing - of those who are persecuted. In light of that, how many of these statements are there, from
verses 3 to 10? Eight.

The first and the last statements both have exactly the same blessing - “For theirs is the kingdom of
heaven” - Matthew’s special term for the kingdom of God. So who are they, who possess the kingdom of
God? They would be the sons of God; the sons of the kingdom.

But by the way in which Jesus structured His teaching, it would seem that there will be two sets of sons, for
God’s kingdom; those who come at first, in verse 3; and those who will come later, in verse 10.
And the number of this blessing in verse 10 bears this out, being the eighth blessing. What does the
number 8 represent, in Scripture? A new beginning. This is a new beginning of sons, for God’s kingdom.

The first sons to enter the kingdom are those who are poor in spirit (v. 3). In terms of Jesus’ audience,
those are the individual Jews who believe in Him, at this time - in His first coming - as the disciples around
Him have done. They will become part of the Body of Christ, the church, though that is still a mystery,
right now.

The last set of sons will come into the kingdom through persecution - for righteousness’ sake (v. 10); and in
verse 11, we see they are persecuted for Jesus’ sake. These will be the Jews in the last days, whose faith is
forged in the fire of Great Tribulation - who believe into Jesus in His Second Coming - the individual Jews
who will comprise the remnant of the nation Israel.

For both groups, Jesus states their possession of the kingdom in the present tense - bringing out that from
the eternal perspective, their place in the kingdom has already been secured.

What we see is that Jesus was choosing to begin by addressing the question in the minds of His listeners:
“Who will be in the kingdom of God?” But what about the Gentiles? Of course, the Gentiles are not
excluded from the kingdom; it’s just that they were not the focus of Jesus, here. This audience was Jewish.

But notice that Jesus used the third person plural in verses 3 through 10 - “they” - which easily allows for
the inclusion of the Gentiles, with the Jews.

Then, as He began to speak of the Jews who will come into the kingdom through persecution, notice that
Jesus switched to the second person plural - “you” - tailoring His words to His Jewish audience
collectively, as the nation of Israel will then come into specific focus in the section that follows this, in
verses 13-16.

So now let’s take a closer look at these statements, as Jesus shows what is required to enter the kingdom;
and what characterizes those who are in it.

v. 3 The beatitude was actually an OT literary form. This Jewish audience would readily recognize the
form in Jesus’ teaching, and the significance of it.
# 17: 2-7-18 3

For us, it’s a little more challenging. The full meaning of the Greek word translated “blessed” here is
actually difficult to communicate in English. Some translations use the word “happy”, but happiness is
dependent on circumstances; this condition is instead a continuous state of being. It’s the idea of being
favored, in this case, by God, such that one has genuine prosperity, well-being, which makes one complete;
satisfied.

So who are they, who Jesus first said are blessed in this way? Those who are poor in spirit. They’re
favored by God with possession of His kingdom. Now, at first take, that seems strange to us. Wouldn’t you
think those who are rich in spirit would be the heirs of the kingdom?

But we must understand what Jesus meant, here - and what He was doing. He’s first showing these Jews
the way into the kingdom; to possessing it. And the way in has to do with being poor in spirit.

This word for “poor” means completely destitute; utterly helpless. The one who is poor in spirit recognizes
that he is a lawless being; that he has no righteousness in himself; that he is powerless to help himself,
spiritually; and that he must depend on God, to help him.

Most Jews were trying to make themselves rich in spirit, so that God would accept them. They approached
Him with their natural pedigree, as a son of Abraham; with their seeming conformance to the Law; and
with their covered-up sins - masked by ritual sacrifices and purifications.

But because they kept trying to help themselves, God could not help them. The one who is looking to his
own sufficiency, cannot see Jesus to be his sole sufficiency.

This was illustrated in a story that Jesus told to the Jews. Turn to Luke chapter 18.

Jesus was ministering in Samaria and in Galilee at this time. He had some confrontations with the
Pharisees about when the kingdom of God would be established on earth. Jesus spoke of His Second
Coming, and the judgment coming on the earth - the fiery Tribulation. And He spoke of the need for the
Jewish remnant to persevere in their faith, through this purifying trial.

The self-righteous Pharisees would never have expected to need any kind of purification, themselves; they
were the cleanest people around - ritually speaking! They were trusting in their own ability to keep the
Law, to justify them before God, so as to earn them entrance into His kingdom. But Jesus told a story that
painted a very different picture.

[Luke 18:9-14]

v. 9-10 Jewish society tended to look up to the Pharisees as the most righteous of men; and tax collectors
were considered exactly the opposite - the greatest of sinners.

v. 11-12 Notice this Pharisee was praying with himself; in the counsel of his own heart. There’s no sense
that he was really addressing God; it’s all about him.

What was the Pharisee’s standard of righteousness, here? Was it God? Certainly not. Was it even the
Law? No. The Pharisee’s standard of righteousness was the worst sinners he could think of, culminating
in “this tax collector”, who was standing at the back of the temple there, in the shadows.
# 17: 2-7-18 4

The Pharisee thought that, compared to them, he looked pretty good; in fact, he looked very good, with the
showy works that he did - fasting; giving tithes - so others might see just how righteous he was. God
should be so pleased with him - at least, so he thought.

Now Jesus describes the other man.

v. 13 All the Jews would consider the tax collector to be a great sinner. But this tax collector recognized
that he was a sinner. His downcast eyes suggest that he understood he was unworthy to be in the presence
of God. The beating of his breast shows his grief, over his sin. Yet he recognized he was powerless to
deliver himself from his sin; and he cast himself upon God, to save him.

Jesus goes on to show how God judges the two men.

v. 14 Two men. Both were poor in spirit; all men are born, that way. One prided himself on his own works
of righteousness, and never saw his need - so God could not help him. The other recognized that he was
poor in spirit, and cast himself on the mercy of God - and God saved him - justifying him, freeing him of
his sin, exalting him as a son in His kingdom.

[Return to Matthew 5]

This idea of being “poor in spirit” should not have been foreign, to the Jews. Those who were good
students of Scripture would recognize the concept from the psalms (Ps 70, 86) and from the prophet Isaiah.

These were the words that the LORD gave to Isaiah for Israel: “But on this one will I look: On him who is
poor and of a contrite spirit, and who trembles at My Word” (Is 66:2). Notice the individual emphasis,
there.

So was there something the Jew needed to do here? Exactly the opposite! He needed to stop doing; to
recognize that nothing he could do would cause God to accept him. He needed to understand, in the spirit
of his being, that he was poor - that in himself, he had nothing to offer God - and that in truth, he needed
God’s help, because he was a sinner.

Jesus said, such a one is blessed - he is already in possession of the kingdom of God. Jesus was not saying
there wasn’t more to becoming a son of the kingdom; but He was saying that for those who simply
recognize that they are poor in spirit, the rest is sure to follow.

So Jesus then goes on to show what does follow the recognition that one is poor in spirit.

v. 4 the Greek word for “mourn” is continuous action, here, to indicate a state of being. The mourning
here is deep sorrow for having committed sin; recognizing that sin to be an offense against God, in His
holiness; and a consequent turning away from sin. Jesus was referring here to those who repent of their
sin.

Now, the Jews would be familiar with the frequent calls of God in their Scriptures for Israel as a nation to
repent and to turn to Him (Ps 85:4-7; Isa 31:6-7; Jer 3:12-14; Eze 14:6, 18:30-32, etc); but Jesus is speaking
of personal repentance here, on an individual basis.
# 17: 2-7-18 5

In fact, all of these blessings that Jesus speaks of are for the individual Jew, and not the nation; each Jew
must recognize their own personal need for God to help them, and to turn from their sin, and turn to God -
like the tax collector did.

Blessedness will come to each one who repents. These will be comforted. This Greek word for “comfort”
literally means “to call to the side of”; it speaks of providing help or aid. In this context, it refers to giving
strong consolation.

For a Jew, this word would immediately bring to their minds their Messiah, who was known by the title of
the Consolation of Israel (Lk 2:25). Here is the help that the one who is poor in spirit needs. As he
repents, turning away from his sin, at the same time he is turning to the One who can save him from his sin;
the Messiah, Jesus.

This is seen in the next blessing, that Jesus pronounces.

v. 5 Jesus drew this blessing directly from the Jews’ Scriptures; it’s found in Psalm 37 (v. 11). The Jews
rightly understood that this psalm pertained to their nation, Israel; it is speaking of their inheritance in the
land, that the LORD has promised to them. But had they by this time come into their inheritance? No.

If you had opportunity this week to read Psalm 37, you probably noted that Israel’s inheritance of the land
is contingent upon them trusting the LORD: “Those who wait on the LORD, they shall inherit the earth” (v.
9); “Wait on the LORD, and keep His way, and He shall exalt you to inherit the land” (v. 34). As a nation,
Israel had yet to trust in the LORD to be their Savior - and they still have not done so.

The one who trusts in the LORD is meek. Now, in contemporary English usage, meekness is seen as
equivalent to weakness. But this is not at all the meaning of the word in the Greek, or in the Hebrew.

This is a state of being by which a man accepts God’s dealings with him as good; so that he does not resist
God. In the context of what Jesus is saying, the meek is the one willing to submit to God, to save him; who
will humble himself in order to receive the provision that God has made to deliver him from his sin - that is,
Jesus.

But what about inheriting the earth? Remember that these are blessings upon the individual Jews, who are
willing to recognize that they are poor in spirit, repent, and submit to God’s Savior.

Well, they do inherit the earth - heaven and earth, in fact - because those who believe into Jesus at this time
are born again, as children of God, and become heirs of God - and joint heirs with Christ over His
inheritance (Rm 8:16-17). And what is Christ’s inheritance? The entire created universe - heaven and earth
(Heb 1:2). So the Jew who believes now would inherit the land, and then some!

As Jesus continues, He speaks of the quality of character of the sons of the kingdom - and the blessings that
would confer.

v. 6 Hunger and thirst speak of strong desire. The strong desires of the Jews have been to satisfy their flesh
and their minds - like every other son of Adam. They just did it under the cloak of religion.

But once the Jew becomes a son of the kingdom, different desires rule his heart. There is now the desire to
be righteous - genuinely righteous - right with God, and right with man, for the very first time. There is
now the desire to do the will of God, and to serve others, out of love for them.
# 17: 2-7-18 6

This is a strong desire that God will gladly meet. Jesus shows God will bless the sons of His kingdom, by
filling them. “Filled” in the Greek is a graphic word that was used to describe the fattening of animals. It
implies being well-filled; filled to the brim; even “stuffed”.

So what are the sons of the kingdom filled with? Well, when they believe into the Savior God has sent
them, Jesus delivers them from their sin - but in addition, He shares His own righteousness with them - the
perfect righteousness of God. And God is now able to judge these sons to be righteous - for through their
union with Christ by faith, they are.

And through that union, each son receives the Life that Jesus brought down from heaven; eternal life for a
body of glory, which they can live here and now, by faith.

And finally, the sons of God are filled with His Holy Spirit, who will lead them into all truth (Jn 16:13).

As they follow the Spirit’s leading, and walk in the new Life that Christ has given them, they are as filled
with righteousness as they can possibly be - righteous in being and righteous in conduct - to the complete
satisfaction of their souls.

In this way, the Jews would be established in righteousness, as the LORD has so long ago promised them (Isa
54:14).

Jesus shows that this leads to another development, for the sons of the kingdom.

v. 7 We might think that Jesus was speaking of God’s retributive justice. God’s justice is retributive; but
that’s not what Jesus was saying, here.

The Scriptures are filled with Israel’s cry to the LORD, to be merciful to her; to have compassion on her, and
deliver her - from her enemies (Ps 56:1), from her circumstances (Ps 57:1) - and sometimes even, from her
sins: “LORD, be merciful to me; heal my soul, for I have sinned against You” (Ps 41:4).

The sons of the kingdom have experienced God’s mercy, in coming to Jesus as their Savior. The Jew who
believes discovers what it’s like to be forgiven; and how to live a life of genuine righteousness, for the first
time ever.

This gives them a heart, for those who have yet to make that same discovery - those who are still in their
sins. When they were legalistic Jews, they used to judge such people; now they have a compassionate
heart, for sinners.

It’s the proof that they are indeed their heavenly Father’s sons; and as sons, they are the objects of His
mercy; for the sons of God will be spared from the final judgment, of those who are still in their sins (Rm
5:9).

Jesus continues, showing the Jews that the transformation of their hearts as sons of the kingdom will go
further than this.

v. 8 The religion of Judaism emphasized the external, ceremonial aspects of the Law - the thoughts and
intents of the heart were generally ignored.
# 17: 2-7-18 7

But what does God look at? God looks at the heart (1 Sam 16:7); the very thing that a religious system of
works overlooks. And nothing in the heart escapes His omniscient gaze; no motive can be concealed; no
selfish desire can be masked. God sees it all; and He sees it all, for what it really is.

Through the sanctifying work of the Holy Spirit, the hearts of the sons of God are being made pure, as they
respond to the love of God, motivated to do the will of God - now they have pure, unselfish desires. And as
this work continues under time, the sons are becoming what God in eternity has already judged them to be -
righteous - holy, set apart to the Lord, for His purposes.

The Jews would recall the words of the Psalmist: “As for me, I will see Your face in righteousness; I shall
be satisfied when I awake in Your likeness” (Ps 17:15) - face to face with Him - holy, as God is holy.

Jesus indicates next that the righteous heart results in righteous ways.

v. 9 The Scriptures declare that Israel was to seek peace, and pursue it (Ps 34:14). Jesus was saying that
the sons of the kingdom will be the ones who will make peace.

Do you think Jesus is referring to stopping wars here? Or to bringing about world peace? No, but what He
does mean involves a cessation of certain hostilities. The creation in Adam has the mind of the flesh, which
is enmity against God (Rm 8:7).

The sons of God have come to recognize that. They’ve surrendered to God, and have accepted God’s
peace terms - Jesus.

Now, having peace with God themselves, they realize just how blessed they are - and actively desire to pass
it on, to others. They become peacemakers - called sons of God, because it is evident that they have their
Father’s heart, and that they do His work.

Isaiah prophesied that Israel will teach the other nations the ways of the LORD (Isa 2:2-3); the Jews who
responded to Jesus now could enter into the Father’s work - of reconciling men to God.

This is the outworking of the righteousness of God through His sons, as peacemakers. The emphasis is on
being a peacemaker - a quality of their character.

This is the seventh blessing that Jesus pronounced on them. What does the number seven represent, in
Scripture? The number of completion.

This blessing completes the picture of the first set of sons, to enter the kingdom - those who respond to
Jesus in His first coming, as the disciples had done, as perhaps some of the Jews listening that day may also
have done. All reflect aspect of character, of being - quite a revelation to the Jews, who were so used to
doing; trying to earn their acceptance with God.

Jesus continues with the last blessing - the eighth - a new beginning.

v. 10-12 Some might be inclined to think that this just continues the blessings of the sons of God already
mentioned - those who believe in Jesus, in His first coming. Certainly some of those who believe into
Jesus experience persecution, from the world. But it certainly does not characterize the experience of most,
in the church, let alone all.
# 17: 2-7-18 8

There are other ways that this blessing stands out, from the others - besides being the eighth blessing. All
the others are qualities of character, or being; but this blessing speaks of something that is being done, to
the recipient - he’s being persecuted; reviled; falsely accused - for the sake of righteousness; for the sake of
Jesus.

And Jesus elaborates on this blessing, and changes the pronoun He has been using - from third person
plural to second person plural; from “Blessed are those” to “Blessed are you”. Notice how Jesus also
mentions “the prophets who were before you” - clearly directing this to the Jews.

But we can see that Jesus was intending this for a future generation of the nation; those who will be willing
to suffer terrible persecution for Jesus’ sake - during the Great Tribulation (Rev 12:16).

These will be the sons of God, who respond to Jesus in His Second Coming - to enter the kingdom of God,
on earth. The words of Jesus, recorded by Matthew, have been preserved for them down through the ages -
so that these Jews will know that as they suffer for Jesus’ sake, heaven’s reward will be great.

So Jesus opened His mouth, and revealed to the Jews just who is in the kingdom of God; and what the sons
of the kingdom look like. Few of His listeners would see themselves reflected in His words - perhaps
causing them to come to that first critical realization - that they were poor in spirit, indeed.

Reading: Matthew 5:11-20; Rom 10:1-10; Phil 3:3-9