Being Blessed or Otherwise. (Luke 6:20-26)
The Bible speaks about being blessed by God and as a believer that interests me. But I have a whole lot of questions that rise out of that because I now want to know what it means to be blessed and what do I have to do to be blessed. And importantly is there anything that would prevent me from being blessed.
All of those questions are answered by the Lord himself in his account of Jesus and his Sermon on the Mount.
Today we begin that coverage in Luke chapter 6 we're going to look at the first part of the first part of the sermon on the mount I'll explain that comment just a minute let's begin at chapter 6 verse 20.
20: Looking at his disciples, he said:
‘Blessed are you who are poor,
for yours is the kingdom of God.
21: Blessed are you who hunger now,
for you will be satisfied.
Blessed are you who weep now,
for you will laugh.
22: Blessed are you when people hate you,
when they exclude you and insult you
and reject your name as evil,
because of the Son of Man.
23: ‘Rejoice in that day and leap for joy, because great is your reward in heaven. For that is how their ancestors treated the prophets.
(Luke 6: 20-23)
This serves as the introduction to the initial segment of the Sermon on the Mount, as documented by Luke. Let me elucidate this observation. If you direct your attention to verse 20, it states, "Then Jesus looking at his disciples said." Now, if we move to verse 39, it tells us he tells them a parable. So, verse 39 effectively divides the sermon, spanning from verse 20 to the end of the chapter thus dividing the sermon on the mount into two parts. Thus, Luke chapter 6, verses 20 through 38, constitutes the first part of the Sermon on the Mount, while verses 39 through 49 comprise the second part. The portion I just read is therefore introduction to the first part of His main message.
Before delving into the content, it's essential to note that when we refer to the Sermon on the Mount, we instinctively think of the Gospel of Matthew, where the whole extensive sermon is recorded. However, there exists a debate among biblical scholars regarding whether Matthew chapters 5, 6, and 7 and Luke chapter 6 actually represent the same sermon. Some argue that differences in form and content suggest distinct sermons. Notably, Matthew portrays Jesus ascending ta mountain and sitting down, whereas Luke implies that he came down from the mountain and stood up. While these differences are pointed out, both versions commence with beatitudes, address similar subjects, and conclude in the same manner.
Or of course it could be that Jesus under pinned two teaching session with the same introduction.
In my perspective, they are the same sermon. Nevertheless, it's crucial to acknowledge that Luke's version is condensed compared to Matthew's, spanning only half of chapter 6. Moreover, Luke incorporates some additional material does not present in Matthew. Therefore, I view Luke chapter 6 as the Sermon on the Mount in an abridged form, somewhat akin to a shorter version compiled for what Luke remembers.
Today we are going to focus on the introduction to the first part of Luke's rendition of the Sermon on the Mount. It's akin to two individuals recounting a sermon they heard on Sunday morning, with one person providing a comprehensive overview while the other conveys the essence. We should remember that whatever they say, both Luke and Matthew, operating under the guidance of the Holy Spirit, present us with these distinct versions.
This introduction in Luke comprises two components. Initially, there are the beatitudes, signifying blessings. Subsequently, there are woes, which are part of the added material not found in Matthew.
Let's first explore the beatitudes in verse 20. The address is to disciples, indicating that this sermon is directed toward those who already know the Lord." Therefore, this sermon is intended for Christians. Moving to verse 20, where it states, "Blessed," again let’s think about the meaning of this term. While it can denote happiness, in this context, it is more aptly understood as experiencing divine favour from God, not merely transient happiness.
The concepts of happiness and blessing are distinct. The term "happiness" originates from the word "hap," meaning chance, and happiness is often associated with external circumstances. In the Western mind set, happiness is often linked to favourable external conditions. If things are going well, people feel happy; if not, they don't.
However, this understanding falls short of the biblical concept of being blessed. The biblical message suggests that one can be blessed even in adverse circumstances, a theme explored in the upcoming beatitudes.
Now, turning back to verse 20, where it says, "Blessed are the poor, for yours is the Kingdom of God." Let's think about the meaning of "poor" in this context. This isn't referring to financial poverty. Matthew clarifies this by stating, "Blessed are the poor in spirit." So, it's a spiritual poverty being addressed here.
In Greek, there are two words for "poor." One signifies financial poverty, where someone may lack resources but still has some means of sustenance. The other word implies complete destitution, where an individual has nothing and is utterly dependent on others for survival.
In this beatitude, the term used is the one indicating utter destitution. The "poor in spirit" are those who recognize their spiritual poverty and, more importantly, their absolute dependence on God. It's the opposite of self-reliance, acknowledging one's inability to navigate life independently. Jesus declares them blessed, and what they receive is not just an entrance into the Kingdom of God but the possession of the Kingdom. This speaks of inheriting and possessing the future Kingdom that the Lord will establish upon His return to earth.
Let's dig deeper into the concept of being rewarded. In verse 23, Jesus explicitly says, “Your reward is great in heaven," and in verse 35, he repeats, "Your reward will be great." The term "reward" is used to describe the outcome of being blessed. So, being blessed in this context is synonymous with being rewarded in the Kingdom of God. It's about the reward of possessing the Kingdom, and this reward is not just a present blessing but a future inheritance in heaven and the kingdom to come.
Now, addressing the question of what one must do to receive these rewards, the answer is to be "poor in spirit," in other words, acknowledging utter dependence on the Lord. It's a call to humility in recognizing our spiritual poverty and dependency on God.
Now, moving to the next verse, Jesus says, "Blessed are you who hunger now, for you shall be filled." This again isn't about physical hunger; Matthew clarifies that Jesus said, "Blessed are those who hunger and thirst after righteousness." So, this hunger is for righteousness, a deep desire for a righteous life. When you hunger and thirst for righteousness, living a life aligned with God's principles, you will be filled with the sense of being blessed by God and the reward comes in the Kingdom.
Finally, Jesus says, "Blessed are you who weep now, for you shall laugh." This again isn't just about shedding tears; it's about spiritual mourning. James echoes this sentiment in James 4, urging believers to weep and howl over their sin. In other words, we take our sin seriously.
So, in summary, the Beatitudes are highlighting spiritual virtues and exercises. Being rewarded in the Kingdom is contingent on recognizing spiritual poverty, hungering for righteousness, and mourning over unrighteousness. These virtues, when lived out, lead to rewards in the Kingdom of God.
In interpreting the passage, especially regarding mourning, I've come to see it as an invitation to maintain sensitivity to sin. In a world bombarded by sin, especially through media, we risk becoming desensitized. Jesus calls for a different response – to mourn over unrighteousness, to be deeply affected by the darkness, and to maintain a sensitivity that leads to spiritual maturity.
This concept became more tangible for me, particularly in the face of recent tragic events, prompting a deeper emotional response. There's a parallel here between mourning for the fallen and the sensitivity to unrighteousness Jesus speaks of – an ability to feel the weight of sin while still trusting in the promise of future joy and reward in the Kingdom.
Moreover, the Beatitudes point to the paradoxical nature of discipleship. While it involves persecution and exclusion, there's an underlying promise of reward and joy. Jesus acknowledges the hardships faced by those who choose the righteous path, comforting them with the assurance that their reward is great in heaven.
In the midst of persecution, exclusion, and revilement, there is a call to rejoice and leap for joy. The paradox lies in finding joy even in the face of adversity, knowing that the ultimate reward in the Kingdom far outweighs the temporary struggles on earth. As disciples, this perspective invites us to embrace fearlessness, happiness, and the understanding that facing troubles is an inherent part of our journey.
The idea of being on our knees in prayer when facing challenges, links back to the concept of being poor in spirit.
The Beatitudes, summarized by their frequent us of the word "righteousness," emphasize dependence on the Lord, talking about hungering for His righteousness, mourning over unrighteousness, and enduring suffering for righteousness' sake. This righteousness is not achieved through self-righteousness but through a life of dependence on God.
Jesus, in the subsequent verses, contrasts blessings with woes, indicating the potential regret for those who choose a different path. The parallel structure between blessings and woes is evident, illustrating the consequences of certain characteristics.
24: ‘But woe to you who are rich,
for you have already received your comfort.
25: Woe to you who are well fed now,
for you will go hungry.
Woe to you who laugh now,
for you will mourn and weep.
26: Woe to you when everyone speaks well of you,
for that is how their ancestors treated the false prophets.
(Luke 6: 24-26)
In verse 24, "woe to you who are rich" suggests those who seek happiness in material wealth rather than in God, receiving their consolation in worldly possessions.
Understanding these parallel structures provides insight into missing the blessing in the Kingdom. Choosing material wealth over spiritual richness results in regret, as the Kingdom's reward is forfeited for temporary worldly rewards. The overarching message remains is clear: prioritize dependence on God and pursue righteousness for an eternal reward in the Kingdom.
The fascinating aspect here is that Jesus is addressing disciples, believers who are supposed to be followers and learners, yet at this point, their understanding is limited. Those who seek material wealth and self-reliance are warned of the consequences. The first "woe" in verse 24 is directed at the rich, indicating that seeking consolation in material wealth leads to nothing but regret, suggesting a painful realization of having received all they sought in this life.
The second "woe" in verse 25 addresses those who are full, implying self-satisfaction. These individuals, having reached a state of fullness and satisfaction, will experience hunger in the Kingdom. The parallel to the corresponding blessing suggests that those who hunger and thirst for righteousness will be rewarded in the Kingdom, while those who are self-satisfied miss out.
The third "woe" in verse 25 speaks to those who laugh today, symbolizing those who seek pleasure. These individuals, finding joy and satisfaction in worldly laughter, will experience mourning in the Kingdom. The contrast with the corresponding blessing emphasizes the importance of seeking righteousness over self-indulgence.
The fourth "woe" in verse 26 addresses those whom people speak well of you, indicating again self-righteousness. Those who wallow in hollow praise for their supposed good works may face the reality of being like false prophets, as even the false prophets of old were spoken well of by the fathers.
The parallel with the corresponding blessing highlights the potential danger of seeking self-righteousness instead of hungering for true righteousness.
In essence, Jesus emphasizes the choice between dependence on the Lord, seeking righteousness, and enduring persecution for His sake, leading to blessings in the Kingdom, or the alternative of self-reliance, self-satisfaction, pleasure-seeking, and self-righteousness, resulting in regret and missed rewards in the Kingdom.
The lesson is clear: prioritize a life of dependence on God and a pursuit of His righteousness for an eternal reward.
In summary, the key to receiving rewards in the Kingdom is to be dependent on the Lord, hunger for righteousness, weep over unrighteousness, and be willing to endure persecution for the sake of righteousness.
Those who miss out on these rewards are characterized by self-reliance, self-satisfaction, self-sufficiency, and self-righteousness. Carnal believers are depicted as valuing wealth, pleasure, and self-righteousness, ultimately gaining these but later facing regret in the Kingdom.
The profound truth presented is that seeking immediate gratification in wealth, fullness, laughter, and popularity may lead to success by worldly standards, but it comes with its own judgment. The essence of the message is encapsulated in the idea that achieving wrong values in life may not lead to bitter disappointment, but rather, it grants what is sought with unintended consequences.
As Jesus will teach in the Sermon on the Mount, choosing the values of dependence on the Lord and righteous living is the path to the ultimate true reward in the Kingdom of God.