The Study of the Scriptures
Session 7, Wednesday 29 APR 2015
Faith Baptist Fellowship Church
Lake Ariel, PA
Note:
There was no audio recording of this session.
Review Sessions 1-6[1]
The Means God Uses: The Scriptures, the Holy Spirit, and
the Church
“Search the scriptures; for in them ye think ye have
eternal life: and they are they which testify of me.” (John 5:39)
1. Placing trust
in God: The ability of God and the sufficiency of the Scriptures — Coming to
the Scriptures with Faith
2. Putting man in
his place: The inability of fallen man and an understanding of the responses of
the creature to the revelation of God — Coming to the Scriptures with Humility
3.
The Unity of the Word of God: the First, Progressive, and Full Mention
Principles of Interpretation — Coming to the Scriptures with Hope
4. The Diversity
of the Contexts within the Canon of Scripture — Coming to the Scriptures with Respect
5.
The Humiliation of Incarnational Hermeneutics — Coming to the Scriptures
with Caution
6. Putting the
Scriptures in their Place: The Historical Perspective in Bible Study — Coming
to the Scriptures with Perspective
The Beatitudes (Mt. 5:3-12),
and the
Perfect Righteousness Demanded
by the Sermon on the Mount (Mt. 5-7)[2] for
Blessing
Perhaps there will be no disagreement if I
conclude that the four most familiar passages in the Bible — besides individual
verses — are the Ten Commandments
(Exodus 20:1-17; Deuteronomy 5:6-21), Psalm 23, the Beatitudes (Matthew 5:3-12), and the “Lord’s” Prayer (Matthew
6:9-13; Luke 11:2-4).
Previously we have
considered the value for Bible study of the story of “The Student, the Fish,
and Agassiz.” In that case the lesson had to do with looking, i.e., the value
of persevering in intense, prolonged scrutiny and detailed examination. Let us
now consider another, much shorter, and much older tale that may serve as an
example to bear in mind on another aspect of Bible study.
A slave who lived
at the same time as the Babylonian Captivity of Judea wrote many brief stories
that have stood the test of time. Here is one of them:
“When first the Fox saw the Lion he was terribly frightened, and ran
away and hid himself in the wood. Next time however he came near the King of
Beasts he stopped at a safe distance and watched him pass by. The third time
they came near one another the Fox went straight up to the Lion and passed the
time of day with him, asking him how his family were, and when he should have
the pleasure of seeing him again; then turning his tail, he parted from the
Lion without much ceremony.”
These tales are traditionally followed by phrases
summarizing the moral. In this case the moral of the story is: “Familiarity breeds contempt.”[3]
We need to beware that this does not happen in our study
of the Scriptures, especially in the more familiar passages! Let us venture
forth with one such example.
I. The blessedness presented in the Beatitudes[4] is a heavenly inheritance.
The present tenses in Matthew 5:3 and 10 may seem to
indicate immediate blessing as opposed to the future tenses in verses 4-9, but such
a conclusion would be premature when comparison is made to verses 11-12. The blessing of the persecuted, i.e., the
possession of the kingdom of heaven, referred to in verse 10 in the present
tense is then spoken of in verse 12 as being a great reward "in heaven". This understanding should then be connected
to verse 3 as well. The inheritance is
sure to the Blessed Man now, but it
is a heavenly blessing that is to be inherited.[5]
Verse
|
Characteristic -
Blessed
are:[6]
|
Blessing -
for
theirs is/they shall be:
|
3
|
the poor in spirit
|
the kingdom of heaven
|
4
|
they that mourn
|
be comforted
|
5
|
the meek
|
inherit the earth
|
6
|
they which do hunger and
thirst after righteousness
|
be filled
|
7
|
the merciful
|
obtain mercy
|
8
|
the pure in heart
|
see God
|
9
|
the peacemakers
|
be called the children of God
|
10-12
|
they which are persecuted for
righteousness' sake….
ye, when men shall revile
you, and persecute you, and shall say all manner of evil against you falsely,
for my sake
|
the kingdom of heaven….
for great is your reward in
heaven
|
II. The blessedness taught in the Beatitudes is also a
consolidated or cumulative inheritance.
In other words, none of the Beatitudes may be isolated
from another. It is not as if it is
sufficient to be meek, without also being poor in spirit, or a peacemaker,
etc. These should all be seen as
different facets of the same righteousness, as different ways of looking at the
same thing. The blessing pronounced by
Christ in the Beatitudes is for the One who does all of these things. It is as if He has these attributes as colors
on a palette and is applying them one at a time to a canvas painting a finished
picture of the Blessed Man, who is
the Heir of the Kingdom. The blessings
that correspond to these attributes must be thought of in the same way. They may not be disconnected or divided. The blessings are all connected inextricably,
and stand together necessarily.[7]
Comparison should be made between the Beatitudes and the Blessed Man of Psalm 1, while observing
the connection between Psalm 1 and Psalm 2!
The connection of this passage in the Gospels to the Blessed Man of Ephesian 1:3-14 should
also be considered. The blessings of Christians are in Christ by virtue of
union with Him. He is the Blessed Man, and we are blessed in Him. Any reception of the blessings mentioned in
the Beatitudes comes solely by virtue of His imputed righteousness and
indwelling Spirit (Rom. 8:1-4, 16-17, 32). It is only in Christ that this
perfect righteousness and blessed inheritance is assured to anyone (2 Cor.
5:17-21).
______________________________________________________________________________
III. The blessedness revealed by Christ in the Sermon on the
Mount requires more than
just a partial righteousness.
Nothing less than
the perfect righteousness of God Himself will do. See for example just a few statements
following the end of the Beatitudes: “For I say unto you, That except your
righteousness shall exceed the righteousness of the scribes and
Pharisees, ye shall in no case enter into the kingdom of heaven.” (Mt. 5:20) Also, this first chapter of the
Sermon on the Mount concludes with, “Be ye therefore perfect, even as your
Father which is in heaven is perfect.” (Mt. 5:48)
From the blessings of
the Beatitudes in Mt. 5:3-12 to the fall of the house built on the sand in Mt.
7:16-27 if we are not astonished at Christ's doctrine and the authority with
which He taught it we have not rightly grasped this Sermon. His original
hearers did not come away saying, “How wonderful! He’s OK, I’m OK, and that’s
OK!” Nor did they conclude, “I can do that! Let’s git ‘er done!” Quite literally,
they were blown away by what they heard, knew that they had never heard
anything like it before, and quite frankly did not know quite what to do with
what they had heard. Speechless astonishment would be a more accurate
description of their response: And it
came to pass, when Jesus had ended these sayings, the people were astonished at
his doctrine: For he taught
them as one having authority, and not as the scribes. (Mt. 7:28-29) If
we do not respond in a similar fashion repeated rereadings are recommended!
The essence of what we should
take away from this sermon is explicitly taught by Christ in the following
statements, two of which have already been considered:
"For
I say unto you, That except your righteousness shall exceed the righteousness of
the scribes and Pharisees, ye shall in no case enter into the kingdom of
heaven." (Mt. 5:20)
"Be
ye therefore perfect, even as your Father which is in heaven is perfect."
(Mt. 5:48)
"Enter
ye in at the strait gate: for wide is the gate, and broad is the way, that
leadeth to destruction, and many there be which go in thereat: Because strait
is the gate, and narrow is the way, which leadeth unto life, and few there be
that find it." (Mt. 7:13-14)
"Not
every one that saith unto me, Lord, Lord, shall enter into the kingdom of
heaven; but he that doeth the will of my Father which is in heaven. Many will
say to me in that day, Lord, Lord, have we not prophesied in thy name? and in
thy name have cast out devils? and in thy name done many wonderful works? And
then will I profess unto them, I never knew you: depart from me, ye that work
iniquity." (Mt. 7:21-23)
Christ's message in the
Sermon on the Mount should humble the pride of man in the dust, and demonstrate
our absolute need for the perfect righteousness of the Blessed Man, the Lord
Jesus Christ received by imputation alone.[8]
“Much misunderstanding and frustration are caused if we
regard the precepts contained in this section as rules which can be obeyed
literally by anybody, under any circumstances, by the exercise of the human
will, in the same way that the laws of an earthly state can be complied with by
any of its citizens.”[9]
“Without the cross the Sermon on the Mount would be an
intolerable burden; with the cross it becomes the guide to a way of life. In
the Sermon on the Mount Jesus held up an unattainable ideal, he has revealed
the depths of human guilt, he has made demands far too lofty for human
strength. But thank God, he has revealed guilt only to wash it away, and with
his demands he has given strength to fulfill them. It is a sadly superficial
view of the sermon on the mount which substitutes it for the story of the
cross. A deeper understanding of it leads straight to Calvary.”[10]
______________________________________________________________________________
IV. The blessedness delineated in the Beatitudes is nothing
less than a covenantal blessedness which any 1st century Jewish hearer
would not fail to miss.
There are five major discourses in Matthew: chapters 5-7,
10, 13, 18, and 23-25 — all marked off by similar concluding phrases: “And it
came to pass, when Jesus had ended these sayings” (Mt. 7:28; 11:1;
13:53; 19:1; and 26:1)[11]
—
·
And it came to pass, when Jesus had
ended these sayings (Mt. 7:28)
·
And it came to pass, when Jesus had
made an end of commanding his twelve disciples (Mt. 11:1)
·
And it came to pass, that when
Jesus had finished these parables (Mt. 13:53)
·
And it came to pass, that when Jesus
had finished these sayings (Mt. 19:1)
·
And it came to pass, when Jesus had
finished all these sayings (Mt. 26:1)
The sermon that Christ begins in Matthew 5:3-12 with the
Beatitudes would immediately have been connected by His hearers to the
covenantal blessings pronounced on Mount Gerizim (Dt. 11:26-30; 27:12; 28:1-14;
Josh. 8:33-34), and then contrasted with the covenantal curses pronounced on
Mount Ebal (Dt. 11:26-30; 27:13-26; 28:15-68; Josh. 8:30-34). Any who failed to
understand the significance of what transpired in Moses’ day on the two
mountains are now confronted by the New Covenant Lord and Lawgiver’s words
whose authority is unmistakable (Mt. 7:28-29). While yet “under the Law” (Gal.
4:4), Christ, the Seed of Abraham, here on this mount expounds the impossibility
of obtaining the blessing promised to Abraham by the Law (Gal. 3:8-18, 21).
Some have disputed the connection between the Beatitudes
in Matthew, and the blessings on Mount Gerizim in Deuteronomy. One who has done
so, after presenting a very convincing case for interpreting the Beatitudes
against the backdrop of Deuteronomy, is Charles Quarles, in a footnote in The Sermon on the Mount: Restoring Christ’s
Message to the Modern Church:[12]
“Though a possible connection with
Deuteronomy 28 cannot be completely ruled out, this is doubtful. Deuteronomy 28
(LXX) uses forms of εὐλογέω in the pronouncements. Matthew
uses μακάριος (blessed) rather than a form of εὐλογέω. Matthew had no reason to change verbs if he desired to
point to a connection with Deuteronomy 28.”
This etymological argument does nothing to disprove the
connection especially if the New, Greater Moses intentionally used this synonym
to accentuate the difference between His proclamation and that on the earlier
mountain, Gerizim. Dr. Carson is helpful here, even suggesting a possible
reason in the context the different synonym being used in Matthew:
“Eulogētos does not occur in Matthew; but the cognate
verb appears five time (14:19; 21:9; 23:39; 25:34; 26:26), in one of which it
applies to man (25:34), not God or Christ. Attempts to make makarios mean “happy” and eulogētos “blessed”
(Broadus) are therefore futile; though both appear many times, both can apply
to either God or man. It is difficult not to conclude that their common factor
is approval: man “blesses” God, approving and praising him; God “blesses” man,
approving him in grascious condescension. Applied to man the OT words are
certainly synonymous (cf. Theologisches
Handwӧrterbuch zum Alten Testament, 1:356).
As
for “happy” (TEV), it will not do for the Beatitudes, having been devalued in
modern usage. The Greek “describes a state not of inner feeling on the part of
those to whom it is applied, but of blessedness from an ideal point of view in
the judgment of others” (Allen). In the eschatological setting of Matthew,
“blessed” can only promised eschatological blessing (cf. DNTT, 1:216-17; TDNT,
4367-70); and each particular blessing is specified in the second clause of
each beatitude.”[13]
This was not the only one of the five major discourses in
Matthew recorded as occurring on a mountain. Later on another mountain,
following the pronouncement of the woes on the scribes and Pharisees in
Jerusalem, he would prophesy the coming of the curses on the nation (Mt.
23-25).[14]
Therefore, the first and the final discourses of the five in Matthew present an
instructive correspondence to Mount Gerizim and Mount Ebal: The Sermon on the
Mount (Mt. 5-7), and the Olivet Discourse (Mt. 23-25).
In between the “Gerizim” and “Ebal” of Matthew He would
stand on a third mountain, and reveal to Peter, James, and John what no one
else had ever seen as He was transfigured and endorsed as the Son, the sole
voice they should be paying attention to (Mt. 17). As such His blessings and
cursings differ from those uttered through Moses both in degree and in kind. It
is this reality that is fundamental for comprehending the point of two of the
warning passages in Hebrews.
Hebrews 10:26-31 — 26 For if
we sin wilfully after that we have received the knowledge of the truth, there
remaineth no more sacrifice for sins, 27 But a certain fearful looking for
of judgment and fiery indignation, which shall devour the adversaries. 28 He
that despised Moses' law died without mercy under two or three witnesses: 29 Of how
much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden
under foot the Son of God, and hath counted the blood of the covenant,
wherewith he was sanctified, an unholy thing, and hath done despite unto the
Spirit of grace? 30 For we know him that hath said, Vengeance belongeth unto me, I will recompense,
saith the Lord. And again, The Lord shall judge his people. 31 It is a fearful thing to fall into
the hands of the living God.
Hebrews 12:18-29 — 18 For ye
are not come unto the mount that might be touched, and that burned with fire,
nor unto blackness, and darkness, and tempest, 19 And
the sound of a trumpet, and the voice of words; which voice they that heard intreated that the word should not be spoken
to them any more: 20 (For they could not endure that which was commanded, And if
so much as a beast touch the mountain, it shall be stoned, or thrust through
with a dart: 21 And so terrible was the sight, that Moses said, I exceedingly fear and quake:) 22 But ye
are come unto mount Sion, and unto the city of the living God, the heavenly
Jerusalem, and to an innumerable company of angels, 23 To the
general assembly and church of the firstborn, which are written in heaven, and
to God the Judge of all, and to the spirits of just men made perfect, 24 And to
Jesus the mediator of the new covenant, and to the blood of sprinkling, that
speaketh better things than that of
Abel. 25 See
that ye refuse not him that speaketh. For if they escaped not who refused him
that spake on earth, much more shall not
we escape, if we turn away from him
that speaketh from heaven: 26 Whose
voice then shook the earth: but now he hath promised, saying, Yet once more I
shake not the earth only, but also heaven. 27 And this word, Yet once more, signifieth the removing of those things that
are shaken, as of things that are made, that those things which cannot be
shaken may remain. 28 Wherefore we receiving a kingdom which cannot be moved, let
us have grace, whereby we may serve God acceptably with reverence and godly
fear: 29 For
our God is a
consuming fire.
Those who really understand and respond to the Beatitudes
as Christ intended us to may have the following said of them, or engraved on
their tombstones:
“Of this blest man,
Let this just praise be given:
Heaven was in him
Before he was in heaven.”[15]
______________________________________________________________________________
Sola Gratia, Sola Fide, Solus Christus, Soli Deo Gloria,
John T. “Jack” Jeffery
Pastor, Wayside Gospel Chapel
Greentown, PA
13 MAR 2012
Revised:
9 JUL 2014
2 SEP 2014
21 APR 2015
27 APR 2015
29 APR 2015
Appendix A: Sources
Nick Batzig, "It All Leads Straight To The
Cross" (8 JUL 2014), on Christward Collective at http://www.christwardcollective.org/christward/it-all-leads-straight-to-the-cross [accessed
9 JUL 2014].
D. A. Carson, Matthew,
Chapters 1 Through 12, in The Expositor’s Bible Commentary with The New
International Version, eds. Frank E. Gaebelein, J. D. Douglas, and Richard P.
Polcyn (Grand Rapids: Zondervan Publishing House, 1995).
Sinclair B. Ferguson, Kingdom
Living in a Fallen World: Living Out the Sermon on the Mount (Colorado
Springs, CO: NavPress, 1986).
D. Martyn Lloyd-Jones, Studies in the Sermon on the Mount, one vol. ed. (Grand Rapids: Wm.
B. Eerdmans Publishing Co., 1959, 1960, 1971).
Charles Quarles, The
Sermon on the Mount: Restoring Christ’s Message to the Modern Church, NAC
Studies in Bible & Theology, series ed. E. Ray Clendenen (Nashville:
B&H Publishing Group, 2011), pp. 15-76.
R. V. G. Tasker, The
Gospel According to St. Matthew: An Introduction and Commentary, in The
Tyndale New Testament Commentaries, gen. ed. R. V. G. Tasker (Grand Rapids: Wm.
B. Eerdmans Publishing Co., 1961).
Geerhardus Vos, “Hungering and Thirsting after
Righteousness” (Mt. 5:6), Grace and
Glory: Sermons Preached in the Chapel of Princeton Theological Seminary
(Vestavia Hills, AL: Solid Ground Christian Books, n.d.; reprint of 1922 ed. by
The Reformed Press, Grand Rapids), pp. 37-57; available on Google Books at http://books.google.com/books?id=Wm5GAAAAYAAJ&printsec=frontcover#v=onepage&q&f=false
[accessed 9 JUL 2014]. Note: This sermon is on pp. 2-16 of the 1903 ed.
Geerhardus Vos, “The Gracious Provision” (1 Cor. 5:7), Grace and Glory (n.p., 1903), pp.
142-148; available as a free digital download on good
reads at
http://www.goodreads.com/book/show/567084.Grace_and_Glory [accessed
9 JUL 2014].
Appendix B: Basic Bible Study Materials — A
Suggested Bibliography (with links to Amazon)
This is the book
that I recommend as collateral reading for the "Scripture Study
Seminar":
Sinclair
Ferguson, From the Mouth of God (Carlisle, PA: Banner of
Truth, 2014); paperback (no Kindle available at this time) for $10.59 on Amazon at http://www.amazon.com/Mouth-God-Sinclair-B-Ferguson/dp/1848712421/ [accessed 18 JAN 2015].
1. In addition to Sinclair Ferguson's work
that I am recommending as collateral reading the following five recent works on
the subject may be the most helpful:
J. Scott Duvall, and J. Daniel Hays, Journey into God's Word: Your Guide to Understanding and Applying the Bible (Grand Rapids: Zondervan, 2008);
J. Scott Duvall, and J. Daniel Hays, Journey into God's Word: Your Guide to Understanding and Applying the Bible (Grand Rapids: Zondervan, 2008);
on Amazon at http://www.amazon.com/Journey-into-Gods-Word-Understanding-ebook/dp/B000SEJRJI [accessed 14 JAN 2015].
Gordon D. Fee and Douglas Stuart, How To Read The Bible For All Its Worth: A Guide to Understanding the Bible, 4th ed. (Grand Rapids: Academie Books, 1982, 1993, 2003, 2014);
on Amazon at http://www.amazon.com/How-Read-Bible-All-Worth-ebook/dp/B00GS084YA/ [accessed 18 JAN
2015].
Peter Krol, Knowable Word: Helping Ordinary People Learn to Study the Bible (Minneapolis: Cruciform Press, 2014);
on Amazon at http://www.amazon.com/Knowable-Word-Helping-Ordinary-People/dp/1936760894/ [accessed 10 NOV 2014].
Grant Osborne, The Hermeneutical Spiral: A Comprehensive Introduction to Biblical Interpretation, 2nd ed. (Downers Grove, IL: InterVarsity Press, 1991, 2006);
on Amazon at http://www.amazon.com/Hermeneutical-Spiral-Comprehensive-Introduction-Interpretation/dp/0830828265/ref=sr_1_sc_1 [accessed 10 NOV 2014].
R. C. Sproul, Knowing Scripture, 2nd ed. (Downers Grove, IL: InterVarsity Press, 1977, 2009);
on Amazon at http://www.amazon.com/Knowing-Scripture-R-C-Sproul/dp/083083723X
[accessed 10 NOV 2014].
2. Here are five recommended older works whose
value does not fade!
James M. Gray, How to Master the English Bible: An Experience, a Method, a Result, an Illustration (London: Oliphant Anderson & Ferrier, 1907);
James M. Gray, How to Master the English Bible: An Experience, a Method, a Result, an Illustration (London: Oliphant Anderson & Ferrier, 1907);
in public domain, available online or as a
free downloadable digital file (PDF or ePub) on Google Books at http://books.google.com/books?id=AOUOAAAAQAAJ&printsec=frontcover#v=onepage&q&f=false
[accessed 18 FEB 2012].
J. Edwin Hartill, Principles of Biblical Hermeneutics (Grand Rapids: Zondervan Publishing House, 1947);
available online or as a free PDF file download (60
mb) on Seminario LAMB at
http://seminariolamb.com/biblioteca/lib/lib-biblical%20analysis/Principles%20of%20Biblical%20Hermeneutics%20-%20J%20Edwin%20Hartill.pdf [accessed
9 MAR 2014];
print editions available on Amazon at
[accessed 18 JAN 2015].
Arthur T. Pierson, The Bible and Spiritual Criticism: Being the Second Series of Exeter Hall Lectures on the Bible Delivered in London, England in the Months of February, March and April, 1904 (Minneapolis: Bethany Fellowship, Inc., n.d.; 1970 reprint of 1905 original by The Baker and Taylor Co., New York);
Arthur T. Pierson, The Bible and Spiritual Criticism: Being the Second Series of Exeter Hall Lectures on the Bible Delivered in London, England in the Months of February, March and April, 1904 (Minneapolis: Bethany Fellowship, Inc., n.d.; 1970 reprint of 1905 original by The Baker and Taylor Co., New York);
on Amazon at http://www.amazon.com/Bible-Spiritual-Criticism-Arthur-Pierson/dp/B0045PPI6W/
[accessed 18 JAN 2015].
Robert A. Traina, Methodical Bible Study: A New Approach to Hermeneutics (Wilmore, KY: self-published, 1952; Grand Rapids: Zondervan, 1980);
on Amazon at http://www.amazon.com/Methodical-Bible-Study-Robert-Traina/dp/0310246024 [accessed 9 MAY 2014].
Oletta Wald, The New Joy of Discovery in Bible Study, rev. ed. (Minneapolis: Augsburg Fortress, 2002);
on Amazon at http://www.amazon.com/New-Joy-Discovery-Bible-Study/dp/080664429X/ref=ntt_at_ep_dpt_1 [accessed
9 MAY 2014].
Note: This newly revised edition is
also available in Kindle.
Compiled by:
John T. “Jack” Jeffery
Pastor, Wayside Gospel
Chapel
Greentown, PA
End Notes:
[1] The notes from the previous sessions
have been posted to the Wayside Gospel Chapel blog at http://waysidegospelchapel.blogspot.com/search/label/Scripture%20Study%20Seminar.
[2]
The highest recommendation should be reserved for the following work on this
passage: D. Martyn Lloyd-Jones, Studies
in the Sermon on the Mount, one vol. ed. (Grand Rapids: Wm. B. Eerdmans
Publishing Co., 1959, 1960, 1971).
[3] “Aesop (c. 620-564 B.C.)
The moral of “The Fox and the Lion” story in Aesop’s Fables In traditional English translations of Aesop’s Fables, there’s a phrase at the end of each brief tale that summarizes “the moral of the story.” The origin of the proverbial saying “Familiarity breeds contempt” is widely credited to the traditional translation of Aesop’s fable “The Fox and the Lion,” which reads:
When first the Fox saw the Lion he was terribly frightened, and ran away and hid himself in the wood. Next time however he came near the King of Beasts he stopped at a safe distance and watched him pass by. The third time they came near one another the Fox went straight up to the Lion and passed the time of day with him, asking him how his family were, and when he should have the pleasure of seeing him again; then turning his tail, he parted from the Lion without much ceremony.
“Familiarity Breeds Contempt””
— Quote/Counterquote at http://www.quotecounterquote.com/2012/05/familiarity-breeds-contempt-and.html [accessed
28 APR 2015].
Another, much later source
for this moralism, is the following: “Parit
enim conversatio contemptum; raritas conciliat admirationem,” Translation:
“Familiarity breeds contempt, while rarity wins admiration.” Variant
translation: “Familiarity breeds contempt, but concealment excites interest.” De Deo Socratis (On the God of Socrates), ch. 4; pg. 355. Lucius Apuleius (c. 125 – c. 180), Metamorphoses,
in The Works of Apuleius (London: Bohn’s Classical Library, 1853);
on Wikipedia at http://en.wikiquote.org/wiki/Apuleius [accessed 28 APR 2015].
[4]
“…(Lat. beatus, “blessed”), otherwise
called macarisms (from Gr. makarios,
“blessed”)…” D. A. Carson, Matthew,
Chapters 1 Through 12, in The Expositor’s Bible Commentary with The New
International Version, eds. Frank E. Gaebelein, J. D. Douglas, and Richard P.
Polcyn (Grand Rapids: Zondervan Publishing House, 1995), pg. 130.
[5]
Carson, op. cit., pg. 131.
[6]
The only time the “to be” verb is expressed rather than understood in the first
half of these verses is in verse 11.
[7] On
this point, see, for examples: R. V. G. Tasker, The Gospel According to St. Matthew: An Introduction and Commentary,
in The Tyndale New Testament Commentaries, gen. ed. R. V. G. Tasker (Grand
Rapids: Wm. B. Eerdmans Publishing Co., 1961), pg. 61, “…no single one of them
can in fact exist in isolation from the others…”; Sinclair B. Ferguson, Kingdom Living in a Fallen World: Living Out
the Sermon on the Mount (Colorado Springs, CO: NavPress, 1986), pg. 67,
“They belong together, as parts of a whole.” Lloyd-Jones, op. cit., pg. 32,
“Each one of these in a sense demands the others. It is impossible truly to
manifest one of these graces, and to conform to the blessing that is pronounced
upon it, without at the same time inevitably showing the others also. The
Beatitudes are a complete whole and you cannot divide them…” Cp. also
Lloyd-Jones, op. cit., pp. 32-34.
[8] Most of this point was originally posted to Facebook
2 SEP 2014, on the “Calvinist Dispensationalists, Unite!” group page.
[9]
Tasker, op. cit., pg. 60. Also on this see especially Lloyd Jones, op. cit.,
pp. 28-41.
[10] J. Gresham
Machen, The New Testament: An Introduction to
its Literature and History (Carlisle, PA: Banner of Truth Trust), pg. 196-197; cited by Nicholas T. Batzig, “The Sermon on the Mount and the
Cross of Christ” (6 FEB 2008); on Feeding
On Christ at http://feedingonchrist.com/the-sermon-on-the-mount-and-the-cross-of-christ/ [accessed 22 APR 2015] — “Years ago I came across a
great quote out of J. Gresham Machen’s The New Testament: An Introduction to its
Literature and History. While explaining how to understand the
Sermon on the Mount (Matt. 5-7) in light of the larger context of the Gospels,
Machen wrote:…”
[11]
Sinclair B. Ferguson, Kingdom Living in a
Fallen World: Living Out the Sermon on the Mount (Colorado Springs, CO:
NavPress, 1986), pg. 16.
[12] NAC
Studies in Bible & Theology, series ed. E. Ray Clendenen (Nashville:
B&H Publishing Group, 2011), pp. 35-40, s.v.
Chapter 5, and especially footnote 10. He references a chapter he contributed
to another work: Charles Quarles, “The Blessings of the New Moses: The
Theological Purpose of the Matthean Beatitudes.”In Jesus as Israel’s Messiah: Engaging the Work of N. Thomas Wright,
eds. Robert L. Webb and Mark Allan Powell, Library of New Testament Studies 371
(London: T. & T. Clark International, 2011).This book is out of print, and
copies are only available for astronomical prices ($100+), and usually only
from foreign vendors (e.g., England
and Australia). Murphy Memorial Library at Summit University does not have a
copy.
[13]
D. A. Carson, op. cit., pg. 131.
[14]
Sadly, D. A. Carson seems to have missed this connection in his unqualified, “…Matthew mentions no woes…” Carson, op. cit.,
pg. 130. To be fair, he is only referring to the immediate context of Matthew
5, here seen in contrast to Luke 6 where four beatitudes are followed by four
woes. To be sure, Matthew mentions no woes here,
as Luke does, but woes there are to follow, both in Matthew (ch. 23), and in
Luke (ch. 11).
[15]
Izaak Walton, about Richard Sibbes, “…in the flyleaf of his copy of Richard
Sibbes, The Returning Backslider.”
Cited by Ferguson, op. cit., pg. 68, referencing A. B. Grosart, Memoir of Richard Sibbes, vol. I in The Works of Richard Sibbes (Edinburgh:
Banner of Truth Trust, 1973), page xx.” Ferguson, op. cit., pg. 79, note 1.
Walton is celebrated as the author of the fly fishing classic, The Compleat Angler.
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