THE BEATITUDES
INTRODUCTION
has been much divided concerning the design, scope, and application of the Sermon on the Mount. Most commentators have seen in it an exposition of Christian ethics. Men such as the late Count Tolstoi have regarded it as the setting forth of a "golden rule" for all men to live by. Others have dwelt upon its dispensational bearings, insisting that it belongs not to the saints of the present dispensation but to believers within a future millennium. Two inspired statements, however, reveal its true scope. In Matthew 5:1, 2, we learn that Christ was here teaching His disciples. From Matthew 7:28, 29, it is clear that He was also addressing a great multitude of the people. Thus it is evident that this address of our Lord contains instruction both for believers and unbelievers alike.
It needs to be borne in mind that this sermon was Christ’s first utterance to the general public, who had been reared in a defective Judaism. It was possibly His first discourse to the disciples, too. His design was not only to teach Christian ethics but to expose the errors of Pharisaism and to awaken the consciences of His legalistic hearers. In Matthew 5:20 He said, "Except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the Kingdom of heaven." Then, to the end of the chapter, He expounded the spirituality of the Law so as to arouse His hearers to see their need of His own perfect righteousness. It was their ignorance of the spirituality of the Law that was the real source of Pharisaism, for its leaders claimed to fulfill the Law in the outward letter. It was therefore our Lord’s good purpose to awaken their consciences by enforcing the Law’s true inner import and requirement.
It is to be noted that this Sermon on the Mount is recorded only in Matthew’s Gospel. The differences between it and the Sermon on the Plain in Luke 6 are pronounced and numerous. While it is true that Matthew is by far the most Jewish of the four Gospels, yet we believe it is a serious mistake to limit its application to godly Jews, either of the past or the future. The opening verse of the Gospel, where Christ is presented in a twofold way, should warn us against such a restriction. There He is presented as Son of David and as Son of Abraham, "the father of all them that believe" (Rom. 4:11). Therefore, we are fully assured that this sermon enunciates spiritual principles that obtain in every age, and on this basis we shall proceed.
Christ’s first preaching seems to have been summarized in one short but crucial sentence, like that of John the Baptist before Him: "Repent ye: for the Kingdom of heaven is at hand" (Matthew 3:2; 4:17). It is not appropriate in a brief study such as this to discuss that most interesting topic, the Kingdom of heaven—what it is and what the various periods of its development are—but these Beatitudes teach us much about those who belong to that Kingdom, and upon whom Christ pronounced its highest forms of benediction.
Christ came once in the flesh, and He is coming yet again. Each advent has a special object as connected with the Kingdom of heaven. The first advent of our Lord was for the purpose of establishing an empire among men and over men, by laying the foundations of that empire within individual souls. His second coming will be for the purpose of setting up that empire in glory. It is therefore vitally important that we understand what the character of the subjects in that Kingdom is, so that we may know whether we belong to the Kingdom ourselves, and whether its privileges, immunities, and future rewards are a part of our present and future inheritance. Thus one may grasp the importance of a devout and careful study of these Beatitudes. We must examine them as a whole; we cannot take one alone without losing a part of the lesson they jointly teach. These Beatitudes form one portrait. When an artist draws a picture, each line may be graceful and masterful, but it is the union of the lines that reveals their mutual relation; it is the combination of the various artistic delineations and minute touches that gives us the complete portrait. So here, though each separate aspect has its own peculiar beauty and grace and shows the hand of a master, it is only when we take all the lines in combination that we get the full portrait of a true subject and citizen in the Kingdom of God (Dr. A. T. Pierson paraphrased).
God’s great salvation is free, "without money and without price" (Isa. 55:1). This is a most merciful provision of Divine grace, for were God to offer salvation for sale no poor sinner could secure it, seeing that he has nothing with which to purchase it. But the vast majority are insensible of this; yea, all of us are until the Holy Spirit opens our sin-blinded eyes. It is only those who have passed from death to life who become conscious of their poverty, take the place of beggars, are glad to receive Divine charity, and begin to seek the true riches. Thus "the poor have the Gospel preached to them" (Matthew 11:5), preached not only to their ears, but to their hearts!
Thus poverty of spirit, a consciousness of one’s emptiness and need, results from the work of the Holy Spirit within the human heart. It issues from the painful discovery that all my righteousnesses are as filthy rags (Isa. 64:6). It follows my being awakened to the fact that my very best performances are unacceptable (yea, an abomination) to the thrice Holy One. Thus one who is poor in spirit realizes that he is a hell-deserving sinner.
Poverty of spirit may be viewed as the negative side of faith. It is that realization of one’s utter worthlessness that precedes a laying hold of Christ by faith, a spiritual eating of His flesh and drinking of His blood (John 6:48-58). It is the work of the Spirit emptying the heart of self, that Christ may fill it. It is a sense of need and destitution. This first Beatitude, then, is foundational, describing a fundamental trait that is found in every regenerated soul. The one who is poor in spirit is nothing in his own eyes, and feels that his proper place is in the dust before God. He may, through false teaching or worldliness, leave that place, but God knows how to bring him back. And in His faithfulness and love He will do so, for the place of humble self-abasement before God is the place of blessing for His children. How to cultivate this God-honoring spirit is revealed by the Lord Jesus in Matthew 11:29.
He who is in possession of this poverty of spirit is pronounced blessed: because he now has a disposition that is the very reverse of that which was his by nature; because he possesses the first sure evidence that a Divine work of grace has been wrought within him; because such a spirit causes him to look outside of himself for true enrichment; because he is an heir of the Kingdom of heaven.
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A.W. Pink (1886 - 1952)
Studied at Moodly Bible Institute and pastored some churches in America. He was not very accepted in his congregations which finally made him move back to England to be involved in writing ministry full-time till his death.He was strictly calvinist in this thinking but many of his writings also reflect balance and openness to other views of doctrine. Especially his teachings on antichrist and end-times were promoted well during his life. He wrote over 40 books and many pamphlets including he distributed titled: "Studies in the Scriptures."
Arthur Walkington Pink was a Christian evangelist and Biblical scholar known for his staunchly Calvinist and Puritan-like teachings.
Pink was born in Nottingham, England on April 1, 1886 and became a Christian in 1908, at the age of 22. Though born to Christian parents, prior to conversion he migrated into a Theosophical society (an occult gnostic group popular in England during that time), and quickly rose in prominence within their ranks. His conversion came from his father's patient admonitions from Scripture. It was the verse, Proverbs 14:12, 'there is a way which seemeth right unto a man, but the end thereof are the ways of death,' which particularly struck his heart and compelled him to renounce Theosophy and follow Jesus.
Desiring to grow in knowledge of the Bible, Pink immigrated to the United States to study at Moody Bible Institute. In 1916 he married Vera E. Russell (January 8, 1893 - July 17, 1962), who was from Kentucky. However, he left after just two months for Colorado, then California, then Britain. From 1925 to 1928 he served in Australia, including as pastor of two congregations from 1926 to 1928, when he returned to England, and to the United States the following year. He eventually pastored churches in Colorado, California, Kentucky, and South Carolina.
Converted in 1908 at the age of 22, Arthur Pink left England in 1910 to Study and Moody Bible Institue in Chicago, Illinois. He left after two months and pastored a church in Silverton, Colorado. He had short term pastorates in California, Kentuck and South Carolina.
His first major work, Divine Inspiration Of The Bible, was published in 1917, followed by The Sovereignty Of God, in 1918 which sold less than 2000 copies. He edited the magazine, Studies In The Scriptures, from 1922-1923, in which much of his published works appeared, but circulation was poor, never more than 1000 subscribers.
He spent three years preaching in Australia and returned to England in 1928 for a year. Returning to the United States he spent eight years in itinerant ministry. He returned to England for the last years of his life, living an isolated life.
Pink is famous for his writings, which had the most effect after his death, but his personal ministry as a pastor was largely a failure.