Marriage, Divorce and Remarriage (Paul: 1 Corinthians 7, Part 5)

Posted on January 25, 2016 by Bryan Hodge

“But… as the Lord has called each one, so let him walk” (1 Corinthians 7:17).

These next several verses (v. 17-24, 26) return us to the general principle: Do not divorce your non-Christians mate (cf. v. 13-14).  Paul has just told the Christian that he is not required to stay with a non-Christian mate, who is unwilling to live with his Christian faith (1 Corinthians 7:12-16).  However, the general principle is: “Do not seek to disrupt your marriage on account of becoming a Christian” (Editor Jim Laws, Marriage, Divorce and Remarriage, p. 398, Spiritual Sword Lectureship).

“Was anyone called while circumcised?  Let him not become uncircumcised.  Was anyone called while uncircumcised?  Let him not be circumcised.  Circumcision is nothing, but keeping the commandments of God is what matters” (1 Corinthians 7:18-19).

There are some things which do not need to be changed upon becoming a Christian.  Circumcision is one of these things.  Male descendants of Abraham had been required, by covenant, to be circumcised (Genesis 17:10-14).  This was repeated in the Law of Moses (Leviticus 12:1-3).  It was not repeated in the New Covenant.  It is not required under the New Covenant (1 Corinthians 7:19; 2 Corinthians 5:16-17 cf. Philippians 3:4-5).  Should a circumcised man, upon becoming a Christian, undergo a surgical procedure to hide his circumcision?  (Yes, there existed such a procedure before the time of Paul cf. 1 Maccabees 1:15!).  The answer is no.  Such is not required.  The gentiles were never under the requirement to circumcise.  Should an uncircumcised male under go surgery to be circumcised?  The answer is no (cf. Galatians 2:3).

The point is that, in general terms, one is no more required to change his marital status, than he is to change his state of circumcision.  In context, Paul has just spoken of the Christian married to the non-Christian (1 Corinthians 7:12-13).

“Let each one remain in the same calling in which he was called.  Were you called while a slave?  Do not be concerned about it; but if you can be made free, rather use it… do not become the slaves of men.  Brethren, let each one of remain with God in that state in which he was called” (1 Corinthians  7:20-24).

There are some things which do not need to be changed upon becoming a Christian.  Slavery is one of these things.  If one was a slave when he became a Christian, he should not think that this state must change for him to live the Christian life.  The slave is not to run away (cf. book of Philemon).  He is to serve his master according to the flesh, as he serves the Lord (Ephesians 6:5-8; Colossians 3:22-25; 1 Peter 2:18-20).  If one could become free, then he should do so.  Such might lead to greater freedom and opportunities to serve the Lord.  Moreover, if one be free, then he should avoid becoming enslaved.  Such might restrict his service in the kingdom.  All Christians, whether slave or free, should remember that they belong to the Lord (1 Corinthians 7:22-23a cf. 6:20). One should serve the Lord regardless of what external condition or situation in which he is living.

The point is that, in general terms, one is no more required to change his marital status, than he is to change his state of slavery.  In context, Paul has just spoken of the Christian married to the non-Christian (1 Corinthians 7:12-13).

Many use these verse to teach that if one is in a scripturally unauthorized marriage (adultery), he may remain in that marriage, when he becomes a Christian.  I believe that this is a misapplication of the text.  Paul mentions circumcision and uncircumcision, slave and free.  Paul does not mention anything sinful.  Bill Jackson comments, “For those who wish to abuse this, may we ask: Abide in homosexuality?  Abide in incest?  Abide in polygamy?  No, and neither is Paul stating that men and women can abide in adultery.  The adulterous union is not discussed in the chapter, and in no case is Paul stating that any person can abide in any sin” (Jackson, A Commentary on First Corinthians, p. 66).  Robert Dodson comments, “Whether a person is single, married to a Christian, married to a non-Christian, Jew, Gentile, slave or free, when he becomes a Christian, he is permitted to continue to live as such… Paul certainly does not teach that a person may continue in sin when he becomes a Christian…True Contrast: married – unmarried; circumcised – uncircumcised; slave – free. False Contrast: adultery – unmarried” (Dodson, Brown Trail class notes).

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The Beatitudes: The Pure in Heart

Posted on January 21, 2016 by Bryan Hodge

“Blessed are the pure in heart, for they shall see God” (Matthew 5:8).

God cares about more than one’s actions; He cares about one’s thoughts.  John Quincy Adams remarked, “Human legislators can undertake only to prescribe the actions of man.  They acknowledge their inability to govern and direct the sentiments of the heart; the very law styles it a rule of civil conduct… The Legislator (God – B.H.) gave them rules not only of action but for the government of the heart” (David Barton, Original Intent, p. 327).  Thomas Jefferson similarly said, “[Jesus] pushed his scrutinies into the heart of man, erected his tribunal in the region of his thoughts, and purified the waters at the fountain head” (ibid).  He knows our thoughts (Psalm 139:2 cf. John 2:24-25; Matthew 9:4; Luke 9:47).  He knows our motives (Matthew 6:1, 5, 16).  He searches our hearts (1 Samuel 16:7; 1 Chronicles 28:9; Romans 8:27; Revelation 2:23).

The word “blessed” (makarios) is defined to mean “blessed, happy” (Thayer); “blessed, fortunate, happy usually in a sense of divine favor” (BAG).  True lasting happiness is found in a right relationship with God.

Blessed are the pure in heart.  Let us consider two words.  (1) The word “pure” (katharos) is defined to mean: “clean, pure” (BAG); “clean, pure (free from the admixture or adhesion of anything that soils, adulterates, corrupts)… ethically; free from corrupt desire, from sin and guilt… sincere… blameless, innocent” (Thayer).  The word has a wide range of usages.  The idea of “free from corrupt desire” seems to best fit this beatitude.  James instructs “purify your hearts, you double-minded” (James 4:8). Notice that to be spiritually double minded is to have an impure heart. (2) The word “heart” (kardia) is defined to mean: “the chief organ of physical life (for ‘the life of the flesh is in the blood’ Leviticus 17:11) …By an easy transition the word came to stand for man’s entire mental and moral activity, both the rational and the emotional elements.  In other words, the heart is used figuratively for the hidden springs of the personal life” (Vine’s); “The soul or mind, as it is the fountain and seat of the thoughts, passions, desires, appetites, affections, purposes, endeavors” (Thayer).  It has been said that the spiritual heart is: “The thinker in the head, not the thumper in the chest.” The spiritual heart, like the physical heart, has four parts: (a) The intellect (e.g. Genesis 6:5; Psalm 19:14; 1 Kings 3:9); (b) The conscience (e.g. Acts 2:37); (c) The will (e.g. Daniel 1:8; Acts 11:23; 2 Corinthians 9:7); (d) The emotions (e.g. 2 Corinthians 2:4; Romans 10:1; Colossians 3:16).

Outward actions flow from the inward heart.  The book of Proverbs warns, “Keep your heart with all diligence, for out of it springs the issues of life” (Proverbs 4:23).  Jesus teaches that it is “What comes out of a man, that defiles a man.  For from within, out of the heart of men, proceeds evil thoughts, adulteries, fornications, murders, thefts, covetousness, wickedness, deceit, lewdness, an evil eye, blasphemy, pride, foolishness.  All of these things come from within and defile a man” (Mark 7:20-23).

It is possible to have the outward appearance of righteousness, and an impure heart.  Jesus said of certain scribes and Pharisees that they were “hypocrites” (Matthew 15:7).  They drew near to God with their mouths and honored Him with their lips, but their hearts were for from him” (Matthew 15:8).  Again, He said, “Woe to you, scribes and Pharisees, hypocrites!  For you cleanse the outside of the cup and dish, but inside they are full of extortion and self-indulgence… Woe to you, scribes and Pharisees, hypocrites!  For you are like whitewashed tombs which indeed appear beautiful outwardly, but inside are full of dead men’s bones and all uncleanness.  Even so you also appear righteous to men, but inside you are full of hypocrisy and lewdness” (Matthew 23:25-28).  It is possible to fool some men, but not God.  He looks upon the heart (1 Samuel 16:7).

It is possible to do good deeds out of wrong motives.  Some do charitable deeds, pray, and fast in order to be seen and recognized by men (Matthew 6:1, 5, 16).  Such men may have their reward from men (Matthew 6:5, 16), but they have no reward from God (Matthew 6:1).

It is also possible to sin in the heart, without doing the outward act.  Jesus teaches, “Whoever looks at a woman to lust after her has already committed adultery with her in his heart” (Matthew 5:28 cf. 1 John 3:15).  Let us point out that this is not describing a man who is momentarily tempted by some woman he sees.  The words “to lust” denote purpose.  He purposely looks for lust.  Moreover, “looks” (present tense) denotes continuous action.  He keeps on looking upon a woman to lust.  This is not mere temptation but meditation of the heart.

It may be possible to outwardly, by ritual, comply with God’s teachings.  However, God wants more.  He wants us to obey “from the heart” (Romans 6:17).  He wants us to worship Him “in spirit and in truth” (John 4:24).  Worship in spirit is sincere worship (John 4:24 cf. Joshua 24:14).  Worship in truth is worship in accord with His word (John 4:24; cf. John 17:17).  We are to love the LORD our God with all our being (Mark 12:30): heart (emotions, feelings), soul (being, existence), mind (intellect, brain power), strength (energy, effort, muscle power).  Our love for the brethren is to be sincere (Romans 12:9; 1 Peter 1:22).   Our faith is to be genuine (1 Timothy 1:5; 2 Timothy 1:5).  Those who will be blessed sincerely and genuinely serve Him.  They do so out of a pure heart.

They shall see God.  That is: They shall see Him in glory.  John says, “Behold what manner of love the Father has bestowed on us, that we should be called the children of God!  …Beloved, now we are children of God: and it has not yet been revealed what we shall be, but we know that when He is revealed, we shall be like Him, for we shall see Him as He is. And everyone who has this hope in Him purifies himself, just as He is pure” (1 John 3:1-3 cf. Revelation 22:4).

Consider the words of the following song: “Purer in heart, O God, Help me to be; May I devote my life wholly to Thee; Watch Thou my wayward feet, Guide me with counsel sweet; Purer in heart, Help me to be/ Purer in heart, O God, Help me to be;  Teach me to do Thy will most lovingly; Be Thou my Friend and Guide, Let me with Thee abide; Purer in heart, Help me to be/ Purer in heart, O God, Help me to be; That Thy holy face one day may see; Keep me from secret sin, Reign Thou my soul within; Purer in heart, Help me to be. Amen.” (Purer in Heart, O God by Mrs. A. L. Davison).

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The Beatitudes: The Merciful

Posted on January 19, 2016 by Bryan Hodge

“Blessed are the merciful, for they shall obtain mercy” (Matthew 5:7).

It is reported that Mohandas Gandhi once told the British Viceroy of India, Lord Irwin: “When your country and mine shall get together on the teachings laid down by Christ in this Sermon on the Mount, we shall have solved the problems not only of our countries but those of the whole world.”

The word “blessed” (makarios) is defined to mean, “blessed, happy” (Thayer); “blessed, fortunate, happy usually in a sense of divine favor” (BAG).  True lasting happiness is found in a right relationship with God.

Blessed are the merciful.  The adjective “merciful” (elemon) refers to those who are “not simply possessed of pity but actively compassionate” (Vine’s).  It is from the noun “Mercy” (eleos) which is defined to mean “the outward manifestation of pity; it assumes need on the part of him who receives it, and resources adequate to meet the need on the part of him who shows it” (Vine’s);  “Kindness or goodwill toward the miserable and afflicted, joined with a desire to relieve them” (Thayer); “Mercy, compassion, clemency” (BAG).

“Mercy” is used in different ways in the Bible.  (1) It is used of God’s pity on the spiritually lost, and His forgiveness of sins.  Consider: “Have mercy upon me, O God,… blot out my transgressions” (Psalm 51:1); “God be merciful to me a sinner!” (Luke 18:13);  “But God, who is rich in mercy, because of His great love with which He loved us, even when we were dead in trespasses, made us alive together with Christ (by grace you have been saved), and raised us up together, and made us sit together in the heavenly places in Christ” (Ephesians 2:4-5); “not by works of righteousness which we have done, but according to His mercy He saved us, through the washing of regeneration and the renewing of the Holy Spirit” (Titus 3:5).  (2) It is sometimes used of compassionate help of those in physical need.  Consider: “He who despises his neighbor sins; but he who has mercy on the poor, happy is he” (Proverbs 14:21); “‘So which of these three do you think was neighbor to him who fell among thieves?”  And he said, ‘He who showed mercy on him.’  Then Jesus said to him, ‘Go and do likewise'” (Luke 10:36-37).  (3) It is sometimes used of tender-hearted forgiveness.  Consider: “Then his master, after he had called him, said to him, ‘You wicked servant!  I forgave you all that debt because you begged me.  Should you not also have had compassion (same word) on your fellow servant, just as I had pity (same word) on you?'” (Luke 18:32-33).

Those who will be blessed care about other people.  They are beneficent and forgiving.  Consider: “Judgment is without mercy to the one who has shown no mercy.  Mercy triumphs over judgment” (James 2:13).  (1) They care about those who are in Spiritual need.  “Those who are wise shall shine like the brightness of the firmament, and those who turn many to righteousness like stars forever and ever” (Daniel 12:3 cf. Proverbs 11:30).  God’s people are to be involved in the lives of others.  Paul wrote, “Brethren, if a man is overtaken in any trespass, you who are spiritual restore such a one in a spirit of gentleness… Bear one another’s burdens and so fulfill the law of Christ” (Galatians 6:1-2).  James pointed out, “he who turns a sinner from the error of his way will save a soul from death and cover a multitude of sins” (James 5:20).  (2) They care about those who are in physical need.  Paul wrote, “Therefore, as we have opportunity, let us do good to all, especially to those who are of the household of faith” (Galatians 6:10).  John wrote, “Whoever has this world’s goods and sees his brother in need, and shuts up his heart from him, how does the love of God abide in him?” (1 John 3:17).  (3) They are forgiving of others.  Jesus said, “If you forgive men their trespasses, your heavenly Father will also forgive you.  But if you do not forgive men their trespasses, neither will your Father forgive your trespasses” (Matthew 6:14-15).  We are told to pray “forgive us our debts, as we forgive our debtors” (Matthew 6:12).  Jesus taught, “If your brother sins against you, rebuke him: and if he repents, forgive him.  And if he sins against you seven times in a day, and seven times in a day returns to you, saying, ‘I repent,’ you shall forgive him” (Luke 17:3-4); moreover, “I do not say to you up to seven times, but up to seventy times seven” (Matthew 18:22).  If we desire God’s forgiveness, then we must learn to be forgiving (Matthew  6:14-15; 18:21-35). We must not be like Jonah or the elder son, both of whom pouted over God’s forgiveness of others (Jonah 4; Luke 15: 25-32).

What should motivate one to so care about others?  The answer is at least two-fold. First, the love of God should motivate one.  Paul wrote, “Be kind to one another, tender-hearted, forgiving one another, even as God in Christ forgave you” (Ephesians 4:32); “bearing with one another, and forgiving one another, if anyone has a complaint against another; even as Christ forgave you, so you also must do” (Colossians 3:13).  John wrote, “Beloved, if God so loved us,  we also ought to love one another” (1 John 4:11); “We love because He first loved us” (1 John 4:19, Note – “Him” is missing in many manuscripts).  Jesus taught, “Should you not also have had compassion on your fellow servant, just as I had pity on you?” (Matthew 18:32). Second, one should be motivated by judgement. They shall obtain mercy.  Hugo McCord comments, “Since nobody can go to the mansions being prepared unless God leans over and extends mercy, no unmerciful person will ever see the land of God” (McCord, Happiness Guaranteed, p. 39).  Dave Miller comments, “If a person cannot show mercy in this life, he will receive no mercy after this life (James 2:13).  On the other hand, if we will put our total trust in God and humbly bow to His will in our lives, we can eagerly anticipate the tender mercy of God (James 5:11)” (Editors Garland Elkins and Thomas Warren, The Book of Matthew, p. 198, Spiritual Sword Lectureship).

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Marriage, Divorce and Remarriage (Paul: 1 Corinthians 7, Part 4)

Posted on January 15, 2016 by Bryan Hodge

“But if the unbeliever departs, let him depart; a brother or a sister is not under bondage in such cases.  But God has called us to peace” (1 Corinthians 7:15).

Paul has instructed a Christian to remain with a non-Christian mate, if the non-Christian mate is willing to live with the Christian (who is practicing the faith), 1 Corinthians 7:12-14; But, what if the non-Christian is not willing?  What if he/she wishes to depart?

Paul answered: “Let him depart.”  Gary Workman writes, “Since this is his desire, the Christian is under no obligation to try to prevent the break-up of the marriage” (Editor Jim Laws, Marriage, Divorce and Remarriage, p. 389, Spiritual Sword Lectureship).  The word, “depart” (Chorizo or Choridzo), also, appears in 1 Corinthians 7:10-11, and a form of this word appears in Matthew 19:6 (“separate” NKJV; “put asunder” KJV).  Here is what lexicons say: “‘to put apart, separate,’ means in the middle voice, ‘to separate oneself, depart from'” (Vine’s); ” to separate… to leave a husband or wife: of divorce, 1 Corinthians 7:11, 15″ (Thayer); “separate (oneself), be separated of divorce” (BAG).  The context is divorce (1 Corinthians 7:10-11 cf. Matthew 19:3-6).

A brother or a sister is not under bondage in such cases.  What is meant by “bondage”?  (1) Some believe that it refers to the marriage bond.  However, let us consider the wording.  Roy Deaver writes, “The word ‘bondage’ here is the Greek dedoulotai, perfect, indicative, third person singular of douloo.  In three passages where the bond is unquestionably the marriage bond (1 Corinthians 7:27; 1 Corinthians 7:39; and Romans 7:2) the word used is deo, not douloo.  In this very chapter, in referring to the marriage bond, Paul twice used deo.  But, in verse 15 he used a different word.  This must be significant.  The word douloo (in some form) occurs 133 times in the New Testament, and not a single time – unless 7:15 is the exception – does it refer to the marriage bond” (Deaver, Marriage, Divorce, and Remarriage, p. 27, Harding Lectures, 1977).  Furthermore, let us consider the force of the negative in the perfect tense.  Gary Workman writes, “A negative statement in the perfect declares that no such action has taken place in the past” (Editor, Jim Laws, p. 392).  Professor Ed. L. Miller (Philosophy/Religious Studies; Director, Theology Forum), of the University of Colorado at Boulder writes, “The verb in question, dedoulotai, ‘has been in bondage,’ is in the perfect tense and indicates a past action, or situation, with continuing, present consequences.  I would say that the rendering of the whole phrase, ‘is not now and never has been in bondage,’ is an over-translation but does justice to the verb.  More accurate would be, simply, ‘has not been in bondage,’ with the implication that the person still isn’t, or ‘is not in bondage,’ with the implication that the person hasn’t been” (personal letter to me, 1995).  This is not speaking of marriage.  The person clearly has been married.  This is not speaking of marital obligations.  The person clearly has had such obligations (cf. 1 Corinthians 7:3-4).  (2)  One is not so bound to the unbeliever that one should give up Christianity, or weaken one’s commitment and service to Christ, for the sake of one’s mate.  Harvey Floyd comments, “Paul uses dedoulotai in 1 Corinthians 7:15 because he wishes to say that for a Christian to yield to pressure to give up his Christianity to preserve his marriage would mean slavery of the most abject kind.  The Christian must never consider himself or herself in such bondage” (Deaver, pp. 27-28).  The words, “in such cases” are more literally rendered “in the suches” or “by the suches.”  The word “cases” is supplied.  Gary Workman suggests that this would better be understood to mean “by such persons” cf. 1 Corinthians 7:28; 16:16 (Jim Laws, pp. 393-396).  Again, he writes, “The Christian must not think that his spouse (or anyone else) has dictatorial power over him when it comes to his religion” (Editor Jim Laws, p. 396).  God has called us to peace.  Bill Jackson comments, “The faithful Christian… faced with the determination on the part of the unbeliever to depart, the Christian follows the course of peace – absence of strife – and lets the unbeliever depart, rather than to engage in strife, force, and disruption of order in trying to compel the unbeliever to remain” (Jackson, A Commentary on First Corinthians, p. 64).

“For how do you know O wife, whether you will save your husband?  Or, how do you know, O husband, whether you will save your wife?” (1 Corinthians 7:16).

Many understand this as a reason that the Christian should stay with the non-Christian mate.  Not only is the marriage legitimate (1 Corinthians 7:14), but there the possibility of saving the non-Christian mate (1 Corinthians 7:16 cf. 1 Peter 3:16).  Those who hold this view tie verse 16 to verse 12-14.

However, some (including me) understood this very differently.  This seems to provide a  reason why one should let the unbeliever go (if he/she is not willing to live with a Christian, and their full commitment to Christ).  You do not know that you will ever lead this person to Christ, and God has called us to peace.  Verse 16 seems to tie back to verse 15.  I have seen Christians compromise and weaken their commitment and service to Christ in order to please their non-Christian mates.  Attendance gets compromised (e.g. the non-Christian may want the Christian to miss services now and then, or the non-Christian may want the Christian to miss the assembling of the saints to occasionally, attend some other religious assembly with them).  Doctrine gets compromised (e.g. the  non-Christian may want the Christian to participate in worshipping with them, in some unauthorized manner).  Service gets compromised (e.g. the non-Christian may not want the Christian teaching a Bible class, or visiting shut-ins, or  because it takes too much time).  Giving gets compromised (i.e. the non-Christian may not want the Christian to give so much in support of the work of the church).  Morals may even get compromised (e.g. to keep the peace).  Many times Christians do these things thinking that through this “give and take” the non-Christian will be won to Christ.  Rarely is a spouse led to Christ this way. It is not worth it.  Never compromise.

Some refer to 1 Corinthians 7:15 as “the Pauline Privilege.”  They believe that this is a second reason which allows for divorce and remarriage.  However, Paul says nothing of remarriage in context.  In truth, departure does not necessarily mean that one is free to remarry another (cf. 1 Corinthians 7:10-11).  The I.S.B.E. comments, “Paul has not said in that verse or anywhere that a Christian partner deserted by a heathen may marry someone else… To say that a deserted partner ‘hath not been enslaved’ is not to say that he or she may be remarried” (in older edition, Vol. 2, p. 866).  Furthermore, Jesus used the word “except” (me epi) in Matthew 19:9.  In doing so, He excluded all but one reason for divorce and remarriage to another.

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Marriage, Divorce and Remarriage (Paul: 1 Corinthians 7, Part 3)

Posted on January 12, 2016 by Bryan Hodge

“But to the rest I, not the Lord say: If any brother has a wife who does not believe, and she is willing to live with him, let him not divorce her.  And a woman who has a husband who does not believe, if he is willing to live with her, let her not divorce him” (1 Corinthians 7:12-13).

Paul had received questions from the brethren at Corinth (1 Corinthians 7:1 cf. 7:10; 7:12; 7:25; 8:1; 12:1; 16:1-2; 16:12).   We have his answers.  We do not have the wording of the original questions.

“What about Christians who are married to non-Christians?  What about those who have become Christians, who now find themselves married to non-Christians?  What about those who have been unable to convert their mates?”  It seems that they asked something like this.

Paul answered: (1) A Christian man is not to divorce his non-Christian wife, of she is willing to live with him (and his Christianity).  (2) A Christian woman is not to divorce her non-Christian husband, if he is willing to live with her (and her Christianity).  The answer is the same for both the Christian man and the Christian woman.

What does Paul mean when he says, ‘I, not the Lord, say…’?  Consider this: Paul earlier said, “I command, yet not I but the Lord…” (1 Corinthians 7:10).  He did not mean that he was not speaking on this subject.  He certainly was speaking on this subject.  He was reminding them of what Jesus had taught while on earth.  Likewise, when he says, “I, not the Lord, say…” he does not mean that the Lord is not also speaking.  Paul is an inspired man.  He later writes, “…the things which I write to you are the commandments of the Lord” (1 Corinthians 14:37).  The meaning is: He is simply not appealing to what Jesus had taught while on earth.  J.W. McGarvey comments, not the Lord “with his own lips” (McGarvey, Thessalonians, Corinthians, Galatians and Romans, p. 80).  Adam Clark comments, “The directions which I am now about to give there is no written testimony, and I deliver them now for the first time.  These words do not intimate that the apostle was not now under the influence of the Divine Spirit; but that there was nothing in the sacred writings which bore directly on this point.”  Guy N. Woods comments, “He is not contrasting the Lord’s authority with his own; he is distinguishing between an express declaration of the Lord while he was on earth, touching the matter and another aspect of the subject on which the Lord did not directly speak” (Woods, Questions and Answers, Vol. 1, p. 87).  Robert Dodson comments, “Jesus did not teach these things while in the flesh, probably because it would only confuse people to speak of a situation that did not yet exist.  This does not mean, that what Jesus did teach in the flesh, or the teaching of verse 10-11, does not apply to Christians married to non-Christians.  Paul’s additional teaching here, to the Christians married to non-Christians is not contradictory, but in harmony with all other inspired teaching on the subject” (Dodson, Brown Trail School of Preaching, class notes on 1 Corinthians).

Why did Paul use this wording?  I can think of a couple of possible reasons.  (1) It is possible, though I cannot prove it, that Paul’s wording is based on the wording of their question(s).  They may have asked, “Paul, what did Jesus teach on this?”  (2) The wording of verse 12 is based on the wording of verse 10.  It may be that he words things as he does in verse 10 simply to remind then of what Jesus had taught.  Jesus set forth instructions about marriage in general. Paul moves from the general (verses 10-11), to the specific situation of a Christian married to a non-Christian (verses 12-16).  Kerry Duke comments, “Jesus dealt with this situation generally; Paul addressed the situation specifically” (Duke, The Remarriage of a Divorced Couple, p. 50).

“For the unbelieving husband is sanctified by the wife, and the unbelieving wife is sanctified by the husband; otherwise your children would be unclean; but now they are holy” (1 Corinthians 7:14).

This explains why a Christian in a religiously mixed marriage should stay married (if the non-Christian is willing to live with the Christian).  The non-Christian is sanctified and the children are holy.

What does this mean?  Here are some theories: (1) Some have thought that this refers to salvation by relationship.  However, this view should be rejected (cf. Ezekiel 18:20; John 3:5).  It does not fit the immediate context (i.e. 1 Corinthians 7:16).  (2) Some have thought that this means that the marriage is legitimate, if at least one of the partners in marriage is a Christian.  However, this view should be rejected (cf. Genesis 1:27-28; 2:24; Matthew 19:4-6).  Marriage pre-dates Christianity.  Marriage pre-dates Judaism.  It was created in the beginning.  (3) Some have thought that this is referring to the Christian’s sanctifying influence in the home.  This is possible.  Peter writes of how a Christian wife could win her husband to Christ (1 Peter 3:1-6).  Furthermore, A Christian mother can have great influence over her children (2 Timothy 1:5; 3:15).  (4) I think that this refers to the fact that the marriage is a legitimate marriage.  Otherwise, the children would be illegitimate (cf. 1 Corinthians 7:14).  Bill Jackson comments, “He is speaking of the sacredness of the marriage relationship” (Jackson, A Commentary on First Corinthians, p. 63). The situation may not be the best situation, but it is a legitimate marriage.

The best thing one can do, when in a marriage to a non-Christian, is to continue to truly live the Christian life. Be serious about it (if you do not take it seriously why should your mate?). Exemplify it. Let your mate see the beauty of true Christianity ( cf. 1 Peter 3:1-6).

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The Beatitudes: Those Who Hunger and Thirst

Posted on January 8, 2016 by Bryan Hodge

“Blessed are those who hunger and thirst for (after KJV) righteousness, for they shall be filled” (Matthew 5:6).

The longer I live, the more convinced I am that true discipleship starts with attitude and will.  It is an internal desire and drive which determines direction and dedication.  As a preacher, I say – give me one soul with limited knowledge, but filled with a burning fire to know, to grow, and to serve God – over one with much knowledge, but with no fire, nothing but apathy or velleity, and lethargy.  I can accomplish much with the first.  It is less certain I will accomplish something with the second.  The second one has a much more serious and challenging problem.

The word “blessed” (makarios) is defined to mean “blessed, happy” (Thayer); “blessed, fortunate, happy usually in a sense of divine favor” (BAG).  This is about how to have real lasting happiness.

Blessed are those who hunger and thirst for righteousness.  Let us consider three words. (1) The word “hunger” (peinao) is defined “to hunger… to suffer want… to be needy… metaphorically to crave ardently, to seek with eager desire” (Thayer); “hunger… figuratively hunger for something = desire something strongly” (BAG).  This word was used of Jesus after He had fasted forty days and forty nights (Matthew 4:2).  (2) The word “thirst” (dipsao) is defined to mean “to suffer thirst… figuratively, those are said to thirst who painfully feel their want of, and eagerly long for, those things by which the soul is refreshed, supported, strengthened” (Thayer); “be thirsty… figuratively thirst i.e. long for something, have a strong desire for something” (BAG).  This word was used by Jesus on the cross (John 19:28).  (3) The word “righteousness” (dikaiosune) is defined to mean, “the character or quality of being right or just” (Vine’s); “in the broad sense, the state of him who is such as he ought to be… in a closer sense, justice, or the virtue which gives each one his due” (Thayer); “uprightness, justice as a characteristic of a judge… in a moral and religious sense uprightness… in specific Pauline thought… the righteousness bestowed by God… it closely approximates salvation… since d (ikaiosune) constitutes the specific virtue of Christians, the word becomes almost equivalent to Christianity” (BAG).  This word is used in different ways in the Bible.  It is sometimes used of right doing (e.g. Acts 10:34-35).  It is sometimes used of having a right standing before God (e.g. Luke 1:6; Romans 4:3 cf. Genesis 15:6).  It is sometimes used of salvation (Galatians 2:21; Romans 4:1-8), or the plan of salvation (Romans 10:1-3). 

Those who will be blessed have a common trait.  They have a strong desire to be right with God.  Therefore, They value God’s word, and want to properly understand it.  Job said, “I have treasured the words of His mouth more than my necessary food” (Job 23:12).  David declared of God’s judgments, “More to be desired are they than gold, yea, than much fine gold; sweeter also than honey and the honeycomb.  Moreover by them Your servant is warned, and in keeping them there is great reward (Psalm 19:10-11 cf. Psalm 119:72).  Solomon said of wisdom, “If you seek her as silver, and search for her as for hidden treasures; then you will understand the fear of the LORD, and find the knowledge of God” (Proverbs 2:4-5).  Furthermore, They want fellowship with God. The Psalmist expressed this desire, saying, “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).  Paul proclaimed, “What things were gain to me, these I have counted loss for Christ.  Yet, indeed I also count all things loss for the excellence of the knowledge of Christ Jesus My Lord, for whom I have suffered the loss of all things, and count them as rubbish, that I may gain Christ and be found in Him, not having my own righteousness, which is from the law, but that which is through faith in Christ, the righteousness which is from God by faith” (Philippians 3:7-9).  Those who will be blessed desire righteousness.  It is not only their desire; it is their priority.  Jesus instructed, “Seek first the kingdom of God and His righteousness” (Matthew 6:33). 

They shall be filled.  Those who receive righteousness, first hungered and thirsted for it.  Dave Miller has written, “Such hunger is rewarded with satiation… salvation is accured” (Editors Garland Elkins and Thomas Warren, The Book of Matthew, p. 198; Spiritual Sword Lectureship).  H. Leo Boles has commented, “The promise is that ‘they shall be filled’; not partly filled, not modified in form, but completely satisfied or filled” (Boles, A Commentary on The Gospel According to Matthew, p. 123).  J.W. McGarvey has commented, “Under a heathen religion, and even under Judaism, such a desire could not be fully satisfied; but under the rich provisions of the kingdom of Christ it may be; and the promise is that it will be.  Compare Romans 8:3-4; Hebrews 7:11, 19, 25” (McGarvey, A Commentary on Matthew and Mark, p. 49).

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The Beatitudes: The Meek

Posted on January 5, 2016 by Bryan Hodge

“Blessed are the meek, for they shall inherit the earth” (Matthew 5:5).

God’s ways are frequently very different from man’s ways.  For instance: Few people would consider service to others as a measure of true greatness; but, God does [Matthew 20:25-28 (Mark 9:42-45); Luke 22:24-27].  Moreover, consider the Beatitudes: Few people would consider poverty in spirit, mourning, and meekness means and even prerequisites to true (spiritual) happiness; but, God does (Matthew 5:3, 4, 5).  The wise learn to see things, as God sees things.  They renew their minds (Romans 12:2).

The word “blessed” (makarios) is defined to mean, “blessed, happy” (Thayer); “blessed, fortunate, happy usually in a sense of divine favor” (BAG).  Many strongly desire happiness, but they seek it without even considering God.  True lasting happiness is found in a right relationship with God.

Blessed are the meek (gentle NASB, McCord’s).  The word “meek” (praus) is defined to mean “gentle, mild, meek” (Thayer); “gentle, humble, considerate, meek in the older favorable sense” (BAG).  The word is greatly misunderstood.  Vine’s said of the noun form meekness (prautes), that it “is not readily expressed in English, for the terms meekness, mildness, commonly used, suggest weakness and pusillanimity to a greater or less extent, whereas prautes does nothing of the kind.  Nevertheless, it is difficult to find a rendering less open to objection than ‘meekness’; ‘gentleness’ has been suggested, but as prautes describes a condition of mind and heart, and as ‘gentleness’ is appropriate rather to actions, this word is no better than that used in both English versions (KJV, ERV or RV – B.H.).  It must be clearly understood, therefore, that meekness manifested by the Lord, and commended to the believer is the fruit of power.  The common assumption is that when a man is meek it is because he cannot help himself; but the Lord was ‘meek’ because he had the infinite resources of God at His command.  Described negatively, meekness is the opposite of self-assertiveness and self-interest.”  The word meek does not mean weak.  Wayne Jackson comments, “It does not suggest weakness; rather, it denote strength brought under control.  The ancient Greeks employed the term to describe a wild horse tamed to the bridle” (Jackson, Notes From the Margin of My Bible, Vol. 2, p. 4). It is not “stiff-necked” (Exodus 32:9; 33:3; 33:5; 34:9; Deuteronomy 9:6; 9:13; 10:16; 31:27; 2 Chronicles 30:8; Jeremiah 17:23; Acts 7:51).

Meekness is needed in two relationships.  (1) Meekness is needed toward God.  Roland Leavell comments, “Meekness connotes being disciplined to follow the direction of God” (Leavell, p. 37).  Wayne Jackson comments, “In the biblical sense, it describes one who has channeled his strength into service of God” (Jackson, p. 4).  The meek seek God (Zephaniah 2:3).  They realized, “It is not in man who walks to direct his own steps” (Jeremiah 10:23).  The Psalmist said, “The humble (the meek KJV) He (the LORD – B.H.) guides in justice, and the humble (the meek KJV) He teaches His way” (Psalm 25:9 cf. 73:24).  (2) Meekness is needed toward others.  The ESV Study Bible comments, “The meek are the ‘gentle’ (cf. 11:29), those who do not assert themselves over others…”  Moses was very humble (very meek KJV) before others (Numbers 12:1-3).  Jesus described Himself as “gentle (meek KJV) and lowly in heart” (Matthew 11:29).

Which of these two relationships is contextually in view? the teaching of Matthew 5:5 are also taught in Psalm 37:10-11, where the wicked are contrasted with the meek.  Therefore, I infer that “the meek,” in Matthew 5:5, are those who are meek towards God (though, one who is meek towards God will be one who seeks to live humbly and gently with others).  Those who will be blessed humbly submit to God’s guidance.

They shall inherit the earth.  Our inheritance is in heaven (1 Peter 1:3-4).  The blessed in the Beatitudes will “see God” (Matthew 5:8) and have great “reward in heaven” (Matthew 5:12).  Why is this language (inherit the earth) used?  (1) It may refer to the new heaven and new earth to come (Revelation 21:1).  That is: A new realm of existence.  (2) It may refer to Canaan land.  Albert Barns comments, “It is probable that here is a reference to the manner in which the Jews commonly expressed themselves to denote any great blessing.  It was promised to them that they should inherit the land of Canaan.  For a long time the patriarchs looked forward to this (Genesis 15:7-8; Exodus 32:13).  They regarded it as a great blessing.  It was so spoken of in the journey in the wilderness, and their hopes were crowned when they took possession of the Promised Land (Deuteronomy 1:28; 16:20).  In the time of our Saviour they were in constant habit of using the Old Testament, where this promise perpetually occurs and they used it as a proverbial expression to denote any great blessing, perhaps as the sum of all blessings… The Jews also considered the land of Canaan as a type of heaven, and of the blessings under the Messiah.”  Adam Clark comments, “Canaan was a type of the kingdom of God.”  (3) It speaks to justice, and the wicked being removed from the meek (Psalm 37:9-15).  Whatever is intended, it is the meek who will be blessed.

However, let us not over-look the fact that there are benefits in being meek, even in this life (1 Timothy 4:8).  It keeps one from many self-inflicted wounds (1 Peter 3:10-11).  It opens up rich fellowship (Mark 10:30).  J.W. McGarvey comments on Mark 10:30, “It is often the case, however, that a person who loses one friend for Christ actually gains a hundred, and that he who loses his home actually gains a hundred in the welcomes he finds in the homes of his brethren” (McGarvey, A Commentary on Matthew and Mark).

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Marriage, Divorce and Remarriage (Paul: 1 Corinthians 7, Part 2)

Posted on January 1, 2016 by Bryan Hodge

“Now to the married I command, yet not I but the Lord: A wife is not to depart from her husband.  But even if she does depart, let her remain unmarried or be reconciled to her husband.  And a husband is not to divorce his wife” (1 Corinthians 7:10-11).

Paul had received questions from the brethren at Corinth (1 Corinthians 7:1 cf. 7:10; 7:12; 7:25; 8:1; 12:1; 16:1-2; 16:12).  We have his answers.  We do not have the wording of the original questions.

“Paul, should those who have married  separate or divorce?”  I seems that they asked something like this.  Why would they ask this?  Was it due to the influence of early gnostic type beliefs?  Was it due to some misunderstanding of something said by Paul (e.g. 1 Corinthians 7:29-35).

Paul answered: (1) “A wife is not to depart from her husband” (1 Corinthians 7:10).  It is not God’s ideal for marriage for such to occur.  What does the word “depart” (chorizo, or choridzo) mean?  Here is what lexicons say: “‘to put apart, separate,’ means in the middle voice, ‘to separate oneself, to depart from'” (Vine’s); “to separate… to leave a husband or wife: of divorce, 1 Corinthians 7:11, 15” (Thayer); “Separate (oneself), be separated of divorce” (BAG).  It may be that this word can be  used for both separation (without divorce) and divorce (Editor, Jim Laws, Marriage, Divorce, and Remarriage, page 385, Spiritual Sword Lectureship).   However, Jesus used this term when responding to a question about divorce [He said, “What God has joined together, let not man separate” (Matthew 19:6, “separate” – a form of chorizo)].  Moreover, it seems that Paul is referencing what the Lord personally taught (consider the words: “I command, yet not I but the Lord”).  Therefore, we conclude that this refers to divorce.  (2) “But… if she does depart, let her remain unmarried, or be reconciled to her husband” (1 Corinthians 7:11).  God’s ideal is for there to be no divorce.  However, if divorce does occur, two options exist: (a) “remain unmarried.”  Kerry Duke comments, “The fact that the wife after her departure was ‘unmarried’ (agamos, v. 11) is evidence that a divorce has occurred.  But this divorce could not have been for fornication (Matthew 19:9), since the woman in verse 11 is not given the right to marry another man” (Duke, The Remarriage of A Divorced Couple, p. 52).  (b) “be reconciled to her husband.”  Again, Kerry Duke comments, “Since the two are ‘unmarried’ from a civil viewpoint, their scriptural reconciliation would involve meeting legal requirements (Romans 13:1-7; Titus 3:1; 1 Peter 2:13-14); they would have to be ‘remarried’ according to civil law” (Duke, 56).  (3) “And a husband is not to divorce (put away, KJV) his wife” (1 Corinthians 7:11).  It works both ways (cf. Mark 10:11-12).  The word “divorce” (aphiemi) means, “to send away” (Thayer); “let go, send away… in a legal sense divorce” (BAG).  It may be that this word can be used for both separation (without divorce) and divorce (Editor Jim Laws, p. 385).  However, we believe that the context concerns divorce.  Why the charge of words [from “depart” (chorizo) to “divorce” or “put away” (aphiemi)]?  Gary Workman writes, “As to why Paul used two different words here, Robertson and Plummer makes this comment “…The home is his: she can leave it, but he sends her away from it” (Editor Jim Laws, p. 384).  However, let it be pointed out that a husband may “depart” (chorizo), see 1 Corinthians 7:15.  Perhaps, the two different words are used to cover both scenarios, leaving and sending away.

We can think of situations where separation or even a legal divorce may be necessary to protect self and/or one’s children.  One could be in a situation where alcohol and/or drugs has turned the home into an unsafe place.  One could be in a situation which alcohol, and/or drugs, and/or pornography, and/or criminal activity threatens to have a morally corrupting influence on self and/or one’s children.  One could be in a situation where there is sexual abuse of one’s children, which stops short of sexual intercourse.  [One has a duty to “provide for his own” (1 Timothy 5:8); and to seek to remove corrupting influence (Matthew 5:29-30; Romans 13:14).  Abigail refused to sit by and allow her husband to lead all into destruction (1 Samuel 25:14-35)].  If one separates or divorces (for reasons other than fornication) there are two options.  Remarriage to different mate is not one of the two options.

Additional Information

Who is addressed in 1 Corinthians 7:10-11?  Paul addressed three groups in 1 Corinthians 7:8-16.  First, he addressed the unmarried and widows (7:8-9).  Second, he addressed the married (7:10-11).  These are likely married Christians (cf. 7:12).  Gary Workman has commented, “the married of 7:10 are married Christians.  This is also the conclusion of virtually every commentator consulted, as well as most brethren.  This does not mean that what Paul has to say to Christians on this subject would not be equally applicable to non-Christians.  It is, as we have already noticed.  It is just that Paul does not address himself to unbelievers (cf. 5:12)” (Editor Jim Laws, p. 381).  Remember, God’s ideal for marriage is grounded in creation (Matthew 19:3-9).  Third, he addressed those married to non-Christians (7:12-16).

What does Paul mean when he says, “I command, yet not I but the Lord…”?  This is an ellipsis, “yet not I (alone) but the Lord (also)…”  J.W. McGarvey comments, the Lord “by his own lips – Matthew 5:31-32; 19:3-12; Mark 10:12” (McGarvey, Thessalonians, Corinthians, Galatians and Romans , p. 80).  Kerry Duke comments, “Verse 10 is evidently a reference to Jesus’ general teachings on marriage and divorce… the similarities between Paul’s words in 1 Corinthians 7:10-11 and Jesus’ discussion with the Pharisees about divorce (Matthew 19:3-12; Mark 10:2-12) indicates that 1 Corinthians 7:10-11 is a reference to the discussion… The imperative expression ‘let not…’ is used in each account (1 Corinthians 7:10-11 KJV; Matthew 19:6; Mark 10:9).  The terminology is also similar: ‘put asunder’ (Matthew 19:6; Mark 10:9) and ‘depart’ (1 Corinthians 7:10-11) are both from choridzo” (Duke, p. 50).

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The Beatitudes: Those Who Mourn

Posted on December 26, 2015 by Bryan Hodge

“Blessed are those who mourn, for they shall be comforted” (Matthew 5:4).

Compare Moses and the Ten Commandments with Jesus and the Sermon on the Mount.  Moses spent forty days and forty nights alone on Mount Sinai, before he presented the Ten Commandments to Israel (Exodus 34:1-35:3).  Jesus spent forty days and forty nights alone in the wilderness, before He presented the Sermon on the Mount (Matthew 4:1-7 cf. Matthew 5-7).  The Ten Commandments were received on a mountain (Exodus 20:1-21 cf. Deuteronomy 5:1-22; Exodus 34:28).  The Sermon on the Mount was delivered on a mountain (Matthew 5:1-ff).  The Ten Commandments set the tone and tenor of the rest of the Old Testament (Exodus 34:27).  It is a list of rules.  The Sermon on the Mount sets the tone and tenor of the rest of the New Testament.  It starts with attitude and will.  It starts with the inner man.

The word “blessed” (makarios) is defined to mean, “blessed, happy” (Thayer); “blessed, fortunate, happy usually in a sense of divine favor” (BAG).  Roland Leavell writes, “Worldly people seek happiness from without – by getting things, going places, accumulating wealth, gaining fame, enjoying popularity, having thrills… These Beatitudes give the secret to inner, spiritual happiness that is superior to circumstances”  (Leavell, Studies In Matthew: The King and the Kingdom, p. 36).  Eternal blessedness is found in a right relationship with God.  Every other type of happiness will not last.

Blessed are those who mourn.  The word “mourn” (pentheo) is defined to mean “be sad, grieve, mourn” (BAG).  It is used in the New Testament for unspecified mourning or mourning in general (e.g. Matthew 9:15), mourning over the death of a loved one (e.g. Mark 16:9-10), and mourning over sin (e.g. 1 Corinthians 5:2; 2 Corinthians 12:21; James 4:9).  It is neither general mourning nor mourning over the physical death of a loved one which is in view here (Though, comfort for such is available in this life cf. 1 Thessalonians 4:13-18; 5:14.  Moreover, there is comfort to come for the faithful cf. 2 Thessalonians 1:3-8; Revelation 21:4).  It is those who mourn over sin who are in view.  Consider the context: (1) It is not those who are poor for physical or material things who are in view; but, those who are poor in spirit (Matthew 5:3).  (2) It is not those who hunger and thirst for physical or material things who are in view; but, those who hunger and thirst for righteousness (Matthew 5:6).  Therefore, we infer that it is not mourning over physical or material things; but mourning over spiritual matters that is in view.

Some people approve of those who practice sin.  They even laugh and joke about sin.  Consider: “The wicked boasts of his heart’s desire; he blesses the greedy and renounces the LORD” (Psalm 10:3).  “When you saw a thief, you consented with him, and have been a partaker with adulterers” (Psalm 50:18).  They “rejoice in doing evil, and delight in the perversity of the wicked” (Proverbs 2:14).  They not only sin, but also “approve of those” who practice sin (Romans 1:32).  They “rejoice in iniquity” (1 Corinthians 13:6).  They are “puffed up” in their toleration of such ( 1 Corinthians 5:1-2).  They do not blush at sin (Jeremiah 6:16; 8:12).  “To do evil is like a sport” to some (Proverbs 10:23).  They coarsely jest about such (Ephesians 5:4).

Those who will be blessed genuinely sorrow over sin.  First, they sorrow over their own sins.  It pains their hearts when they realize their wrong and guilt (cf. Acts 2:37).  This sorrow caused those on Pentecost to cry out, “What shall we do?” (Acts 2:37).  This sorrow causes one to produce repentance leading to salvation (2 Corinthians 7:10).  Second, they also sorrow over the sin of others.  The Psalmist said, “Rivers of water run down my eyes, because men do not keep Your law” (Psalm 119:136).  Jeremiah said, “Hear and give ear: Do not be proud, for the LORD has spoken… But if you will not hear it, my soul will weep in secret for your pride; my eyes will weep bitterly and run down with tears because the LORD’s flock has been taken captive” (Jeremiah 13:17).  Jesus wept over Jerusalem (Luke 19:41).  Paul wrote, “For many walk, of whom I have told you often, and now tell you even weeping, that they are the enemies of the cross of Christ” (Philippians 3:18).  Sin is no laughing matter.  The blessed are tender-hearted enough to sorrow and weep over sin.

They shall be comforted.  Dave Miller comments, “For those who will mourn over their sins, they will be comforted by the forgiveness that is available through Christ” (Editors Garland Elkins and Thomas Warren, The Book of Matthew, p.196, Spiritual Sword Lectureship).  The forgiven can rejoice in their forgiveness (cf. Acts 8:36-39; 16:32-34).

Consider the words of the following song: “Not a shadow can rise, Not a cloud in the skies, But His smile quickly drives it away/ Not a doubt nor a fear, Not a sigh, nor a tear, Can abide while we trust and obey / Trust and obey, for there is no other way to be happy in Jesus, but to trust and obey” (Trust and Obey by J.H. Sammis).

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The Beatitudes: The Poor in Spirit

Posted on December 24, 2015 by Bryan Hodge

“Blessed are the poor in spirit, for theirs is the kingdom of heaven” (Matthew 5:3).

The Beatitudes (Matthew 5:3-12) form the first part of the Sermon on the Mount (Matthew 5-7).  “Beatitude” is derived from the Latin “beatus” meaning “blessed.”

The word “blessed” (makarios) is defined to mean, “blessed, happy” (Thayer); “blessed, fortunate, happy usually in the sense of privileged recipient of divine favor” (BAG).  Some suggest that there is a distinction to be made between “blessed” and “happy.”  Franklin Camp remarks “while the blessed are happy, I do not believe that this is the Bible use of the word.  The word means God-approved” (Editors Garland Elkins and Thomas Warren, The Sermon on the Mount, p. 88, Spiritual Sword Lectureship).  Guy Woods says that the word “describes one who is in a state of blessing, sometimes declared to be a happy one.  However, our English word ‘happy’ is an inadequate term to denote the state of blessedness which the original word describes. Blessedness is a condition resulting from a state of inner peace; whereas happiness (derived from hap, chance) is dependent on external circumstances” (Woods, A Commentary on the Epistle of James, p. 52).  However, the word does seem at times to be referring to happiness (Acts 26:2; 1 Corinthians 7:40).  I have no difficulty in using the word “happy” for “blessed,” as long as it is understood that such does not in this context depend upon external circumstances.  One can “rejoice and be exceedingly glad” despite persecution (Matthew 5:10-12). 

Blessed are the poor in spirit. The word “poor” (ptochos) was actually used of the poorest of the poor.  Thayer says of the original word, “In classical Greek from Homer down, reduced to beggary, begging, mendicant, asking alms…. Poor, needy… lacking in anything” (p. 557).  Thayer distinguishes between two Greek words for the poor saying,  “the penes may be so poor that he earns his bread by daily labor; the ptochos that he only obtains his living by begging” (Thayer, p. 500).  This word is used of Lazarus (translated “beggar,” Luke 16:20, 22).  V.P. Black points out, “Poverty does not consist altogether in having few possessions.  A man does not feel poor until he realizes his need, or even his desire for the things he cannot (does not, B.H.) have… The indian, who roamed the country in the long ago, had very little and yet he was not poor.  He had all he wanted or needed” (Editors Garland Elkins and Thomas Warren, p. 17). It is not the physically or materially poor who are in view here (though, those physically or materially poor may be spiritually blessed cf. Luke 16:19-31; James 2:1-5; Revelation 2:8-9).  It is the poor “in spirit,” who are in view. V.P. Black suggests “To be really poor in spirit is to be destitute of the things the spirit needs and to realize that need” (Editors Garland Elkins and Thomas Warren, p. 17). 

Those who will be blessed not only need salvation, they realize that need.  Some do not realize their true spiritual condition.  Jesus said to some Pharisees, “If you were blind, you would have no sin; but now you say ‘we see.’  Therefore, your sin remains” (John 9:41).  Jesus said of the church at Laodicea, “You say, ‘I am rich, have become wealthy, and have need of nothing’ – and do not know that you are wretched, miserable, poor, blind, and naked” (Revelation 3:17).  Oliver Greene, commented, “The ‘poor in spirit’ speaks of those who discover their own utter poverty, spiritually speaking, and take their places as paupers before God.  Then, when they receive the gift of God, they become rich!” (Greene, The Gospel According to Matthew, Vol. 1, p. 299).  Roland Leavell commented “The poor in spirit are those who feel their abject poverty of spiritual resources, so that their utter dependence is upon God. The reign of the heavenly King begins in the heart when one acknowledges his own helplessness and his complete dependence is upon the power from above” (Leavell, Studies in Matthew: The King and The Kingdom, p. 37). The blessed depend upon God.  They realize that without His mercy they are nothing.

The poor in Spirit are certainly not self-righteous.  Jesus told this parable, “Two men went up to the temple to pray, one a Pharisee and the other a tax collector.  The Pharisee stood and prayed thus with himself… ‘I fast twice a week; I give tithes of all that I possess.’ And the tax collector, standing afar off, would not so much as raise his eyes to heaven, but beat his breast, saying, ‘God, be merciful to me a sinner!’ I tell you, this man went down to his house justified rather than the other; for everyone who exalts himself will be humbled, and he who humbles himself will be exalted” (Luke 18:10-14).  The tax collector is an example of the poor in spirit.

Theirs is the kingdom of heaven.  The phrase “kingdom of heaven” in context seems to refer to reward in heaven.  Consider: “Blessed are those who are persecuted for righteousness’ sake, for theirs is the Kingdom of heaven… Rejoice and be exceedingly glad for great is your reward in heaven…” (Matthew 5:10, 12).  It has been said that the only ones who will get to heaven are those who realize that they do not deserve it.

Consider the words of the following song: “Not the labor of my hands Can fulfill the law’s demands; Could my zeal no respite know, Could my tears for ever flow, All  for sin could not atone, Thou must save and Thou alone/ Nothing in my hand I bring: Simply to Thy cross I cling; Naked, come to Thee for dress; Helpless look to Thee for grace; Vile, I to the fountain fly; Wash me, Savior, or I die” (Rock of Ages by A.M. Toplady).

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