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Sunday, March 27, 2011

Last Call:(This Weeks) "Greg Laurie Devotionals"

The Last Call Devotions Network

"Legacy"

Legacy Posts will be presented in Weekly Formats

Begining in May and starting ASAP  posts as part of our "Legacy Series" will be posted on Monday AM for the Week. Some of the Classics will post a Sun-Sat; others will be Mon-Fri. This "note" or one similar to it will proceed all Last Call posts for the remainder of this year; 2011. The benefit to the reader is to have a "weeks" worth of Devotions to Read.

As a "free ministry" the Network has exapnded globally and this is a adjustment to grow with that need. The "Current" Series of Devotions will begin to follow the same format. It is likely that many in the "Current" series will be on a One week delay. Any comments or questions please write:    lastcalldevotionalnetwork@gmail.com

 

 

This Weeks

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Greg Laurie Devotionals

Devotionals For

Sunday-Saturday

March 27th-April 2

 

  
 

   Devotional For

Sunday

March 27

Devotionals by A New Beginning

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Applying Faith
Greg Laurie

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Jesus said to him, "Thomas, because you have seen Me, you have believed. Blessed are those who have not seen and yet have believed." 
—John 20:29

Some people say they cannot have faith because they are practical. They need to know something is true before they can believe it.

But we all apply faith every day. When you go to a restaurant, order a meal, and eat what they bring, that is faith. You are not sure if they followed all the sanitary guidelines they are supposed to follow. You don't know whether the waiter might be a little ticked off at you and has thrown a few little surprises into your entree. You don't know. So you apply faith.

When you go down to the pharmacy to fill your prescription, you assume the little pills the pharmacist gave you are actually the ones you ordered and not a placebo, or even worse, another kind of medication that could be harmful to you. You apply faith.

When you have surgery and are put under anesthesia, you must put complete faith in the anesthesiologist, surgeons, and nurses. Or how about when you board a plane and taxi down the runway in that 747? Do you understand aerodynamics? Most of us wouldn't. Yet we believe those pilots in the cockpit are hopefully not drunk or distracted. We hope they will get us safely to our destination.

My point is this: we apply faith each and every day. Faith is belief plus action. It is what we apply when we initially come to Jesus Christ. We acted on something that we accepted as true. The Bible says, "For by grace you have been saved through faith" (Ephesians 2:8).

So when someone refuses to put their faith in God, it leaves me wondering. They can put faith in a waiter, in a pharmacist, in a surgeon, and in a pilot, but they won't put their faith in God Almighty.

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Devotional For

Monday

March 28

Devotionals by A New Beginning

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Faith Defined
Greg Laurie

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But at midnight Paul and Silas were praying and singing hymns to God, and the prisoners were listening to them. 
—Acts 16:25

The Bible defines faith this way: "Now faith is the substance of things hoped for, the evidence of things not seen" (Hebrews 11:1). Another translation puts it this way: "Faith is the confidence that what we hope for will actually happen; it gives us assurance about things we cannot see" (nlt).

The very existence of our faith, despite our circumstances, is a proof of God. We have the title deed. God has given us this proof, this confident assurance. It is instilled in us by God himself. And that is a powerful witness to a lost world that doesn't have faith.

We know from the stories of the early church how many of these courageous men and women, and sometimes even children, were martyred for their faith. Even as they were being executed, suffering horrible deaths, we read of them calling on the Lord and asking God to forgive the people who were doing this to them. And there are many accounts of their executioners coming to faith as a result of the Christians' faith in God as they went into His presence.

The story of Paul and Silas, who sang praises to God at midnight after being beaten and thrown into prison, is another evidence of faith. It resulted in the conversion of their jailers. Theirs wasn't a case of mind over matter. It was faith over circumstances. Paul and Silas didn't have the guaranteed assurance they ever would get out of that prison. But they were able to see things in perspective and have faith in the bleakest of circumstances.

So what does it mean when we say we should have faith? It means that we are hoping. We are trusting in God. In what circumstances do you need to exercise faith today?

 

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Devotional For

Tuesday

March 29

Devotionals by A New Beginning

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Building Faith
Greg Laurie

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For I say, through the grace given to me, to everyone who is among you, not to think of himself more highly than he ought to think, but to think soberly, as God has dealt to each one a measure of faith. 
—Romans 12:3

A lot of people talk about their faith. They sing about faith. They even analyze the word "faith." But they never actually use their faith.

Faith is the consent of the will to the assent of the understanding. Faith always has in it the idea of action. It is movement toward its object. Faith is a restless, living thing. It cannot be inoperative. Faith moves. Faith acts. Faith does. It doesn't just sit; it has to move.

And faith develops by listening to, studying, and immersing ourselves in the Word of God. Romans 10:17 tells us, "So then faith comes by hearing, and hearing by the word of God." That is why Jesus said, "He who has ears to hear, let him hear!" (Matthew 11:15). It is another way of saying, "Listen up." It is attention with intention. It is all in how we listen.

If we hear the Word of God, our faith will grow. And when we hear the Word of God, it puts everything else into perspective, because in the light of Scripture we see God for who He is. Thus, we see all of the challenges of life for what they are. We see everything the way we ought to see it. The apostle Paul wrote, "All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness" (2 Timothy 3:16).

Faith is also developed through use. Some of us treat faith like it is fragile. But that is not what faith is like. Faith is tough. Faith is resilient. Faith gets stronger through use. Faith is like a muscle. You build up your muscle by effectively tearing it down, by using it. You get stronger by applying yourself. And the same is true of faith. 

      

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Devotional For

Wednesday

March 30

Devotionals by A New Beginning

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The Importance of Faith
Greg Laurie
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Now He did not do many mighty works there because of their unbelief. 
—Matthew 13:58

Faith can make all the difference between something happening and not happening. The Bible tells us that Jesus could do no mighty work in His hometown because of unbelief (see Matthew 13:57-58). God is sovereign. He can do whatever He wants whenever He wants with whomever He wants. He doesn't need our opinion. He doesn't need us to vote on it. He just does it.

However, the sovereign God that we worship and follow has chosen to primarily accomplish His purposes through human instruments. Now if I were God, I would not have made that selection. If I were God, I would just do things myself. Why mess around with humanity? We will only make a mess of things. But God has primarily chosen to do His work through people.

When God wanted to part the Red Sea, He didn't need Moses to hold up his rod. God was doing the work. But He commanded Moses to stretch out his rod over the sea, and the waters parted. God didn't need Elijah to pray for fire to come down from heaven. God didn't need Noah to build an ark. He could have created His own ocean craft for the animals, Noah, and his family. But God worked through human instruments to accomplish His purposes.

It is interesting to note that Jesus did not heal everyone. But He did heal the ones who called out to Him, like the blind man who heard that Jesus was coming his way. He cried, "Jesus, Son of David, have mercy on me!" (Luke 18:38). Someone told him to be quiet, but that made him yell even more. So Jesus heard his cry, stopped, and that man was healed.

God responds to faith. Unbelief hinders the work of God, but faith unleashes it.

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Devotional For

Thursday

March 31

Devotionals by A New Beginning

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Muscular Faith
Greg Laurie

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And Peter answered Him and said, "Lord, if it is You, command me to come to You on the water." So He said, "Come." And when Peter had come down out of the boat, he walked on the water to go to Jesus. 
—Matthew 14:28-29

Peter is often cited as an example of what not to do and what not to say. But let's give him credit where credit is due. In Matthew 14, when Jesus sent the disciples across the Sea of Galilee and a great storm came, they began to panic and despair. Then, just as dawn was beginning to break, Jesus came to them, walking on the water. But when they saw Him, they thought He was a ghost. So Jesus said to them, "Be of good cheer! It is I; do not be afraid" (verse 27).

Then Peter said, "Lord, if it is You, command me to come to You on the water" (verse 28). Jesus told him to come, and then Peter got out of the boat and began walking on the water to go to Jesus. This is what we would describe as muscular faith, believing faith. Jesus told Peter to come to Him, but it took faith on Peter's part to do it. Faith is the refusal to panic. Faith has no safety net. This was Peter and Jesus, and he was going for it. These were rough seas, and Peter did the impossible. He waited for a command from Christ, and looking at Jesus, he defied the odds and walked on water. No one had done this before—or has done it since.

We are to build our faith on what the Word of God says. We don't just step out and say, "By faith, I want this. By faith, I demand that." Instead we ask, "What does the Scripture teach? What should I be praying for? What should I be asking for?" And then we pray accordingly. That is what Peter did. And as long as he had his eyes on Jesus, he was able to do the impossible.

 

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Devotional For

Friday

April 1

Devotionals by A New Beginning

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Spectacular Failure
Greg Laurie
Friday, March 19, 2010
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And immediately Jesus stretched out His hand and caught him, and said to him, "O you of little faith, why did you doubt?" And when they got into the boat, the wind ceased. 
—Matthew 14:31-32

Have you ever stepped out in faith, lost your nerve, and started to sink? We all will have lapses of faith. We all will have those moments where we are not sure of what we are doing. It is not all that unusual. So what should we do when this happens? We should call out to Jesus.

When Peter stepped out in faith at Jesus' command and began walking on water, fear set in and he began to sink. So he cried out to Jesus, and the Bible tells us that "immediately Jesus stretched out His hand and caught him, and said to him, ‘O you of little faith, why did you doubt?' " (Matthew 14:31).

Notice that Jesus did not say, "Hey, you made your bed. Sleep in it. You had to be out there doing this crazy thing. It's your own fault." No, that is not what happened. The Bible says that immediately Jesus reached out. In the original language, the two words, "little faith" are one word. There is almost the idea of affection in the term used here, almost like a nickname—Littlefaith. It's as though Jesus were saying, "Come on, man! You were doing so well! Why did you doubt?"

Then Jesus lifted him up, and they walked on water again. We don't read that the storm stopped until they reached the boat. It was still raging. But Peter had his focus back, and with his eyes on Jesus, he was once again able to do the impossible.

We should never doubt our beliefs and believe our doubts. Instead, we should believe our beliefs and doubt our doubts. Peter did fail. But it was a spectacular failure. And if you are going to fail, then this is the way to do it.

 

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Devotional For

Saturday

April 2

Devotionals by A New Beginning

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Not the Bait, but the Bite
Greg Laurie

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My brethren, count it all joy when you fall into various trials, knowing that the testing of your faith produces patience. But let patience have its perfect work, that you may be perfect and complete, lacking nothing. 
—James 1:2-4

The problem with diets is that they are fine until you are hungry. Anyone can go on a diet when they have a full stomach. But when you're hungry, food is a lot more tempting.

In the same way, the enemy knows how to package his wares to make bad things look good. That is because things forbidden have a certain charm. Case in point: at the beginning of Genesis 3, we find Eve at the very tree God told her to stay away from. We are attracted to the things that we should avoid.

As a result, we sometimes feel guilty when we are tempted. But we need to know there is no sin in being tempted. It is not the bait that constitutes temptation; it is the bite. It is when you give in to the temptation that it is a sin.

Matthew Henry said, "The best of saints may be tempted to do the worst of sins." So if you are being barraged by temptation of late, it just may be an indication that you are doing something right, not wrong. The enemy sees you as a threat to his kingdom, and thus he is trying to bring you down.

Temptation can actually have a positive effect in the life of a Christian. It can actually make us stronger. The Bible says, "Blessed is the man who endures temptation; for when he has been approved, he will receive the crown of life which the Lord has promised to those who love Him" (James 1:12). As Martin Luther said, "One tempted Christian is more profitable and useful to other Christians than a hundred, I may add, than a thousand, that have not known the depths of Satan, that have not been in the school of temptation."

 


 

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Jewish Studies: "The Beatitudes of Jesus"


 

 

 

 

 

 

 

 

 

 

 

 

 

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Hebrew for Christians
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The Beatitudes of Jesus in Hebrew

 

The Beatitudes of Jesus -

Recited in Hebrew

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of the Beatitudes

 

The following is a Hebrew translation of the "Beatitudes" of Jesus as they appear in the Gospel of Matthew, chapter 5 (i.e., at the beginning of the famous Sermon on the Mount). The audio of the text comes from Abraham Shmuelof (z"l), and I have rendered the Hebrew according to his translation. I have also included the Greek New Testament text for reference and provided some additional comments about each verse.  I hope you find this helpful. - jjp

Carl Bloch's Sermon on the Mount

 

Introduction

 

The Beatitudes of Jesus (Matt. 5:2-12) provide a description of life in the Kingdom of Heaven, since to be in the Kingdom of Heaven means to be comforted, to be accepted, to be satisfied, to be shown mercy, to see God, to be called God's child, and to reign with the Messiah in His glory. Although we tend to think of the Kingdom as something future (and therefore remote), each of these blessings is a present possession for the person of faith (and therefore near).  Jesus was not expressing ethical idealism as much as he was revealing the lifestyle of those who trust in Him.

First it should be mentioned that the initial phrase of each of the Beatitudes does not contain a verb.  There is no "are," no "is," no "blessed are..." Instead of reading them as statements, then, (e.g., "blessed are the poor in spirit") they should be read as exclamations: "O the blessedness of the poor in spirit!" This way of reading agrees with the Hebrew use of ashrei (אשׁרי), a particle interjection that means "how happy!" (from the root (אשׁר) that means to walk righteously in joy) that is often used in the Psalms. Each initial phrase therefore does not function as a conditional statement, but rather expresses a present reality: "O the joy of the poor in sprit, of the mourners, of the gentle, of those who sincerely care for what is right, of those who are merciful, of those pure in heart, of those who make peace, of those who are persecuted."

Secondly, some commentators have suggested that the Beatitudes are presented in a progressive order, with each preceding one preparing for what immediately follows. Thus the poor in spirit become mourners over their sinful condition. Humbled, they then deeply care for righteousness and find it in the sacrifice of Jesus who showed them mercy. As they become merciful, they learn to see beyond appearances to behold inner beauty in everyone. Hatred and strife grieves their hearts, so they become peacemakers.  Ultimately, however, their passion makes them misunderstood and mistrusted, and therefore they become subject to persecution....

In general it may be said that the Beatitudes imply the transposition of commonly accepted (i.e., this-worldly) values.  What is highly esteemed among the world is of little value to God, and conversely, what is of value to God is often scoffed at by the world...  This "transvaluation" of the world's value system is part of the scandal of the gospel message itself (σκανδαλον), as the Apostle Paul later remarked: "For the foolishness of God is wiser than men, and the weakness of God is stronger than men" (1 Cor. 1:25).

Humility is the keynote of the Beatitudes, just as pride is the keynote of fallen human nature.  It is utterly incomprehensible for human pride to regard slavery as a status greater than that of power and lordship over others, but this is precisely what Jesus said: "You know that those who are considered rulers of the Gentiles (goyim) lord it over them, and their great ones exercise authority over them. But it shall not be so among you. But whoever would be great among you must be your servant, and whoever would be first among you must be slave of all. For the Son of Man came not to be served but to serve, and to give his life as a ransom for many" (Mark 10:42-45).  There will be many surprises in the world to come, with those considered "first" being regarded as last and those considered "last" regarded as first. The Kingdom of Heaven (מלכות השמים) is a redeemed community of the righteous who practice sacrificial love for the welfare and honor of others.  Yeshua (Jesus) is the true King and Source of this Kingdom. And as He will go on to expound in the Sermon on the Mount, the heart of the law is love, and love is the law of the Gospel...

 

The Blessing of Brokenness...

 

Μακάριοι οἱ πτωχοὶ τῷ πνεύματι ὅτι αὐτῶν ἐστιν ἡ βασιλεία τῶν οὐρανῶν.

"O the blessedness of the poor in spirit, for theirs is the Kingdom of Heaven."
Matthew 5:3

 

The term translated "the poor" (οι πτωχοι) is derived from a word that means "to crouch as a helpless beggar." This word provides an image of someone in abject poverty, totally dependent on others for help. The "poor in spirit" (Isa. 61:1) are those who are painfully aware of their exile and need for help from God.  When we are emptied of ourselves, we are free from pride and enabled to apprehend the truth in humility.

 

The opposite of poverty of spirit is human pride that leads to misery: "O the misery of the proud in spirit, for theirs is the Kingdom of Self." Pride elevates the ego and regards others as a threat to the self's extension and will. Pride is therefore a self-imposed exile, refusing to validate the existence of others and regarding otherness as a menace.

 

The Blessing of Heartache...

 

μακάριοι οἱ πενθοῦντες, ὅτι αὐτοὶ παρακληθήσονται.

"O the blessedness of those who mourn, for they shall be comforted."
Matthew 5:4

 

This is a paradoxical statement, since those who genuinely mourn are anything but happy (i.e., me'ushar or μακαριος). Indeed, according to the world, such a statement seems illogical and perhaps incoherent. The world says, "Enjoy!" but Mashiach says, "Grieve!" (Luke 6:21, "Blessed are you that weep now"). But taken in light of that "godly sorrow" that results in teshuvah - repentance - such mourning is indeed a necessary step on the way to eternal happiness (2 Cor. 7:10). This is the sorrow that leads to being "educated for eternity" and invests meaning in suffering that the world lacks. As Socrates once said, "the unexamined life is not worth living" (Apology) but the world system does not examine and therefore grieve over the sinful condition of humanity. Those who are awake, however, realize God grieves in love over a lost world. God will comfort such mourners-- the Greek word means "to call along side" (παρακαλέω) for encouragement and strength.

The opposite of godly sorrow and teshuvah is profane happiness that ultimately leads to misery: "O the misery of those who love this world, for they will receive no consolation in the world to come."  Christians are commanded to not love the world or the things in the world because it is passing away along with its profane desires, but whoever does the will of God abides forever (1 John 2:15-17).

 

The Blessing of Surrender...

 

μακάριοι οἱ πραεῖς ὅτι αὐτοὶ κληρονομήσουσιν τὴν γῆν.

"O the blessedness of the meek, for they shall inherit the earth."
Matthew 5:5

 

This is a direct quote from Psalm 37:11. The word translated "meek" is πραεις (or πραος), perhaps better rendered as humble or gentle. In the Hebrew text of Psalm 37, the word is anavim (עֲנָוִים), usually translated as "lowly ones" (anavah is the Hebrew word for humility). This word does not suggest weakness, but rather the recognition of one's proper place in the universe before God. It is not self-effacing but rather reality-focused. The meek inherit the earth because they are grounded in the truth of reality...

Humility suggests the acceptance of the principle gam zu l'tovah - "this too is for the best" indicating faith that God will work all things for good to those who trust in Him (Rom. 8:28). The meek person realizes that the only person he can control, and should control, is himself... As Socrates once said, "No evil can come to a righteous man."

The opposite of the "meekness" is self-assertiveness, manipulation, deception, and violent aggressiveness.  "O the misery of those demand their "rights" in this world, for they will receive no inheritance in the world to come." 

 

The Blessing of Neediness...

 

μακάριοι οἱ πεινῶντες καὶ διψῶντες τὴν δικαιοσύνην ὅτι αὐτοὶ χορτασθήσονται.

"O the blessedness of those who hunger and thirst for righteousness,
for they shall be satisfied."
  Matthew 5:6

 

The word translated "hunger" (πειναω) is related to the word for the poor person who toils in order to fight off starvation. It is a word that depicts a deep craving or longing. The word translated "thirst" (διψαω) is an even stronger word that suggests a painful need for water to stay alive. 

Some commentators have said that Jesus was being especially gracious in these words, taking the sincere intention of the heart for the deed.  Who among us can claim true righteousness in deed and in truth?  But those who hunger and thirst for righteousness - both personal and for the world at large - will ultimately find their satisfaction. Moreover, righteousness here most likely refers to an imputed, divinely given righteousness, gained by grace through faith in Jesus Himself. Hungering and thirsting for this righteousness therefore means relying upon God alone to meet our need.

"As the deer pants for the water brooks, so pants my soul for You, O God. My soul thirsts for God, for the living God. When shall I come and appear before God?" (Psalm 42:1-2). Jesus is the satisfaction and fulfillment of our spiritual needs. He is the Bread of Life; the One who imparts Living Waters. In olam haba (the world to come), it is written: "They shall neither hunger anymore nor thirst anymore; ... for the Lamb who is in the midst of the throne will shepherd them and lead them to living fountains of waters" (Rev. 7:161-7).

 

The Blessing of Mercy...

 

μακάριοι οἱ ἐλεήμονες ὅτι αὐτοὶ ἐλεηθήσονται.

"O the blessedness of the merciful, for they shall receive mercy."
Matthew 5:7

 

The pagan Roman world despised pity (as did Nietzsche), whereas the Pharisees related suffering to sin (see Matt. 23:23).  Indeed the idea of "karma" -- the idea that suffering is a necessary evil, an immutable consequence for sin (either in this life or a previous one) is an age-old belief. In contrast to these widespread ideas of the day, Jesus instructs that we should show sympathy and lovingkindness to those who are afflicted.

"Whoever shuts his ears to the cry of the poor will also cry himself and not be heard" (Prov. 21:13). The merciful show rachamim, a word that comes from the word "rechem," the Hebrew word for "womb." To have compassion then means to express pity as we have for the love of an unborn child. The quality of compassion is called rachamanut. Beyond this, mercy involves empathy and love expressed for the miserable.  "The righteous shows mercy and gives" (Psalm 37:21). Sacrificial love is the practice of mercy.

 

The Blessing of Purity...

 

μακάριοι οἱ καθαροὶ τῇ καρδίᾳ ὅτι αὐτοὶ τὸν θεὸν ὄψονται.

 "O the blessedness of the pure in heart, for they shall see God"
Matthew 5:8

 

In Hebraic thinking, the heart (לֵב) includes the mind, emotions, will, and inner life of the self. The heart is the whole person... The pure hearted person has no desire for falsehood (Psalm 24:4) and expresses "singleness of heart" (ἐν ἁπλότητι καρδίας) in their devotion to God (Col. 3:22). King David furthermore wrote, "the commandments of the LORD are pure, enlightening the eyes" (מִצְוַת יהוה בָּרָה מְאִירַת עֵינָיִם). Jesus told us that submitting ourselves to God yields inward purity that will result in a face-to-face (פָּנִים אֶל־פָּנִים) experience of God Himself (1 Cor. 13:12, Rev. 22:4): "and they will see His face" - καὶ ὄψονται τὸ πρόσωπον αὐτοῦ.

Inner purity -- "purity of the heart" -- is of great value, since it implies, as Kierkegaard noted, "to will one thing." We simply cannot see God if we are duplicitous or wavering in our passion for His Presence and truth.  The pure in heart see God around them, even if others are blind.  Every lilly of the valley is arrayed in God's glory; every bush is aflame with His Presence... For those whose greatest desire is to see God, Jesus promises fulfillment.

 

The Blessing of Sonship...

 

μακάριοι οἱ εἰρηνοποιοί ὅτι αὐτοὶ υἱοὶ θεοῦ κληθήσονται.

 "O the blessedness of the peacemakers, for they shall be called sons of God."
Matthew 5:9

 

The Hebrew word shalom means "wholeness," "completeness," "healing" -- not merely the absence of strife. Shalom implies the positive enjoyment of God and "pleasures forevermore." In Jewish ethical teaching, redifat shalom (רְדִיפַת שָׁלוֹם), "seeking peace," is considered a primary heart quality.  Rabbi Hillel is attributed as saying, "Be of the disciples of Aaron, loving peace and pursuing peace" (Pirke Avot 1:2).

The entire life of Jesus is marked by peace. He is called Sar Shalom, the Prince of Peace (Isa. 9:6). God is called El Shalom, the God of Peace (Rom. 15:33, Heb. 13:20, etc.), and salvation itself brings reconciliation (peace) between God and man (Rom. 5:1).

So important is this idea of reconciliation, that Jesus states that those who "make peace" will be called the sons of God.  Peacemakers are one with the Father.  The world bestows its honors upon those who are war-makers and who routinely exercise the specious "will to power." But "the fruit of righteousness is sown in peace by those who make peace" (James 3:18).  Jesus promised that those who regularly practice/make shalom will be called "children of the living God" - bnei el chai (בְּנֵי אֵל־חָי). Those who seek peace by loving their enemies are doing as the Father does, and therefore they are demonstrating that they are His children (Matt. 5:44-45).

 

The Blessing of Heaven...

 

μακάριοι οἱ δεδιωγμένοι ἕνεκεν δικαιοσύνης
ὅτι αὐτῶν ἐστιν ἡ βασιλεία τῶν οὐρανῶν.

 "O the blessedness of those who are persecuted for righteousness' sake,
for theirs is the kingdom of heaven."  Matthew 5:10

 

Note that many Christian commentators add the following verses to complete the eighth beatitude:

μακάριοί ἐστε ὅταν ὀνειδίσωσιν ὑμᾶς καὶ διώξωσιν καὶ εἴπωσιν πᾶν πονηρὸν ῥῆμα καθ ὑμῶν ψευδόμενοι ἕνεκεν ἐμοῦ χαίρετε καὶ ἀγαλλιᾶσθε ὅτι ὁ μισθὸς ὑμῶν πολὺς ἐν τοῖς οὐρανοῖς· οὕτως γὰρ ἐδίωξαν τοὺς προφήτας τοὺς πρὸ ὑμῶν.

 "Blessed are you when others revile you and persecute you and utter all kinds of evil against you falsely on my account. Rejoice and be glad, for your reward is great in heaven, for so they persecuted the prophets who were before you."  Matthew 5:11-12

It is a frightening thought to consider that our faith is so tepid that the wicked do not persecute but simply ignore us. If we are not experiencing some kind of opposition and persecution, it might be a symptom that our faith is weak...

Yaakov Damkani, an Israeli believer who evangelizes in Israel, once said that he cannot understand why some Christians sympathize over the abuse he suffers as he shares the gospel (Yaakov has been spit upon, verbally abused, and even assaulted for sharing his faith). Yaakov asks why such well-meaning people are not rather envious, especially in light of the words of Jesus. The prophets of God were not a glum bunch who were nursing their wounds, but rather a joyous company, and Jesus tells us that if we experience opposition and persecution, we are in good company! Persecution for the sake of Jesus and righteousness is cause for celebration, simcha!

Are there rewards in heaven? Jesus says there are.  Those who suffer persecution for His sake are promised "great reward." Does this contradict the idea that we are all saved by grace through faith -- and not by "works of righteousness which we have done" (Eph. 2:8; Titus 3:5-6)? No, because the reward, as well the faith, is ultimately the free gift of God. Our motivation for reward should be simply to love and please the Lord Jesus, not for crass notions of selfish enjoyment of pleasures (e.g., 70 virgins in heaven or the ability to eat and drink ourselves silly, etc.).

The Jewish sages taught that to do a good deed (mitzvah) leshem shamayim - for the sake of heaven - is better than doing it for the sake of reward, but they nonetheless wrote about reward in olam haba, the world to come.  Righteous deeds are required of all Jews: "If you have done much in Torah do not claim merit for yourself, because for this purpose you were created" (Pirke Avot 2:8), yet, "the reward is in proportion to the toil" (Pirke Avot 5:23). "Be not like servants who serve the master on condition that they receive a reward. Rather be like servants who serve the master irrespective of any reward.  And let the fear of heaven be upon you" (Avot 1:3).

These thoughts are not unlike those of Jesus, though of course Jesus repeatedly warned against false shows of righteousness and religious externalism. Moreover, Jesus took issue with the idea that salvation -- the ultimate reward, after all -- can be earned, since the reward is immeasurably great (Matt. 20:1-16; 25:21-23), it is disproportionate to any service possibly rendered to God (Matt. 19:29, 25:21-23), and is entirely a free gift (John 4:10, Rom. 6:23, Eph. 2:8).  Moreover, salvation is something that comes from the LORD (Psalm 3:8): l'Adonai ha-yeshua (לַיהוָה הַיְשׁוּעָה), and is therefore exclusively a divine prerogative.

This is work in progress...
additional commentary to be added later, IY"H

 

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