The Beatitudes
Total Page:16
File Type:pdf, Size:1020Kb
Load more
Recommended publications
-
“A Parable About Parables” // Matthew 13:1–23 // Listen #1
“A Parable about Parables” // A few days later when West Elm delivered our credenza I said, ‘Wow! You got this for 40 to $100?!?!?’ And she said, ‘No!? $1,400.’ My jaw hit the floor and I was distraught.” Matthew 13:1–23 // Listen #1 Again, listening is a critical life skill. And, whenever Jesus told parables, he would say, and you’ll hear it today, Listen. I’m so encouraged by hearing how God is working in and through our college students...the vision of our college ministry is not any Today, we’re going to look at a parable Jesus told about why he told different than the vision of our church: to make disciples who go and parables—which, I know sounds like a biblical version of Inception: make disciples. By the power of the Holy Spirit, I pray we never get a parable within a parable about parables. tired of seeing God work miracles among us. Amen? But this one is absolutely fascinating. I was always taught that Open your Bibles to the Gospel of Matthew—Matthew 13Today we parables were “earthly stories with a heavenly meaning” where Jesus begin a series on the parables of Jesus in the Gospel of Matthew, and used simple, every-day analogies to help people understand profound the series is called “Listen.” truth. ● It’s kind of like today when we say, “It’s like that movie…” or “Do Listening, of course, is a critical life skill. One of our campus pastors you remember that scene from The Office?” told me this week that he was at home working in the yard when he ● Had Nic Cage been around in Jesus’s day, he would undoubtedly got a phone call from his wife, who told him she was at the mall in a have featured frequently in Jesus’s teaching. -
HERMENEUTICS and MATTHEW 13 Part I: Preliminary Hermeneutical Concerns
Dr. Mike Stallard Conservative Theological Society Baptist Bible Seminary August 2000 [email protected] HERMENEUTICS AND MATTHEW 13 Part I: Preliminary Hermeneutical Concerns When one reads the parables of the mystery of the kingdom of heaven given by Jesus in the thirteenth chapter of the Gospel of Matthew, one immediately senses a majestic air to this teaching of Christ. However, the observant reader also discerns that a mere casual reading will not uncover all there is to know. In fact, it is tempting to believe that the disciples lied when they told Jesus that they understood all that He had said (13:51-52)!1 The large number of divergent views of the passage, even within traditional dispensationalism, speaks to the hermeneutical problems associated with any attempt to understand its meaning. Nonetheless, this paper is written with the express conviction that to read the text with difficulty does not automatically translate into the notion of reading the text without understanding. A proper awareness of background hermeneutical issues along with a rather straight- forward reading of the text will yield a comprehension of the passage that is available, not just to the technical experts in biblical studies, but to the average Christian in the world who contemplates these remarkable words of Jesus. This article is designed to be the first part of a two-part series on Matthew chapter thirteen. Here preliminary considerations in hermeneutics are discussed as a precursor to actual examination of the text of Matthew thirteen. The second article will discuss the particular exegetical issues of the chapter itself. -
An Interpretation of the English Bible
AN INTERPRETATION OF THE ENGLISH BIBLE BY B. H. CARROLL Late President of Southwestern Baptist Theological Seminary, Fort Worth, Texas Edited by J. B. Cranfill BAKER BOOK HOUSE Grand Rapids, Michigan New and complete edition Copyright 1948, Broadman Press Reprinted by Baker Book House with permission of Broadman Press ISBN: 0-8010-2344-0 VOLUME 10 THE FOUR GOSPELS CONTENTS I Introduction – The Four Gospels II Introduction – The Fifth Gospel III Introduction – The Several Historians IV Luke's Dedication and John's Prologue (Luke 1:1-4; John 1:1-18) V Beginnings of Matthew and Luke (Matthew 1:1-17; Luke 1:5-80; 3:23-38) VI Beginnings of Matthew and Luke (Continued) VII Beginnings of Matthew and Luke (Continued) (Matthew 1:18-25; Luke 2:1-20) VIII Beginnings of Matthew and Luke (Continued) (Luke 2:21- 38; Matthew 2:1-12) IX Beginnings of Matthew and Luke (Concluded) (Matthew 2:13-28; Luke 2:39-52) X John the Baptist XI The Kingdom of our Lord Jesus Christ (Matthew 3:1-12; Mark 1:1-8; Luke 3:l-18) XII The Beginning of the Ministry of John the Baptist (Matthew 3:l-12; Mark 1:1-8; Luke 3:1-18) XIII The Nature, Necessity, Importance and Definition of Repentance XIV The Object of Repentance XV Motives and Encouragements to Repentance XVI Motives and Encouragements to Repentance (Continued) XVII Motives and Encouragements to Repentance (Conclusion) XVIII The Ministry of Jon the Baptist (Continued) (Matthew 3:11- 17; Mark 1:1-11; Luke 3:15-23) XIX The Culmination of John’s Ministry XX The Temptation of Christ (Matthew 4:1-11; Mark 1:12-13; Luke -
THE NEW REALITY: the BEATITUDES Water from Rock, January 17, 2017, Tim Smith
THE NEW REALITY: THE BEATITUDES Water From Rock, January 17, 2017, Tim Smith CONTEXT FOR THE BEATITUDES Matthew 4:17-22 17From that time Jesus began to proclaim, ‘Repent, for the kingdom of heaven has come near.’ 18 As he walked by the Sea of Galilee, he saw two brothers, Simon, who is called Peter, and Andrew his brother, casting a net into the lake—for they were fishermen. 19And he said to them, ‘Follow me, and I will make you fish for people.’ 20Immediately they left their nets and followed him. 21As he went from there, he saw two other brothers, James son of Zebedee and his brother John, in the boat with their father Zebedee, mending their nets, and he called them. 22Immediately they left the boat and their father, and followed him. THE BEATITUDES Matthew 5:1-12 When Jesus saw the crowds, he went up the mountain; and after he sat down, his disciples came to him. 2Then he began to speak, and taught them, saying: 3 ‘Blessed are the poor in spirit, for theirs is the kingdom of heaven. 4 ‘Blessed are those who mourn, for they will be comforted. 5 ‘Blessed are the meek, for they will inherit the earth. 6 ‘Blessed are those who hunger and thirst for righteousness, for they will be filled. 7 ‘Blessed are the merciful, for they will receive mercy. 8 ‘Blessed are the pure in heart, for they will see God. 9 ‘Blessed are the peacemakers, for they will be called children of God. 10 ‘Blessed are those who are persecuted for righteousness’ sake, for theirs is the kingdom of heaven. -
St Joseph As Dreamer and Disciple: the Gospels View by Arthur E
St Joseph as Dreamer and Disciple: The Gospels View By Arthur E. Zannoni Pre Note: On December 8, 2020, Pope Francis proclaimed in an Apostolic Letter entitled “Patris corde” (“With a Father’s Heart”) a “Year of Saint Joseph” from December 8, 2020, to December 8, 2021. Also, the Church celebrates the Solemnity (feast) of St. Joseph liturgically on March 19. Thus, the following reflection is offered on Joseph's biblical roots, the spouse of Mary, the mother of Jesus. What the Gospels Reveal About St. Joseph The only source we have for St. Joseph is the gospels. He is mentioned sixteen times in three of the four gospels. Matthew mentions him eight times, Luke seven times, and John once. This singular reference to Joseph in John's gospel (6:41-42) only refers to Joseph as the father of Jesus. The Portrayal of Joseph in the Gospel of Matthew In Matthew's gospel's infancy narrative, the first time Joseph is mentioned is in the genealogy of Jesus (Matthew 1:1-17), and he is called the husband of Mary (1:16). The second time Joseph is referred to as betrothed to Mary. They are engaged, “but before they lived together, she [Mary] was found to be with child from the Holy Spirit” (1:18). Mary and Joseph are between two stages of ancient Jewish marriage. The first is the formal consent in the home of the father of the bride. The second, made later, is the transfer of the bride to the house of the groom. In the Jewish legal view, Mary and Joseph's betrothal was considered a legally contracted marriage, completed before they cohabitated. -
127 LESSON THIRTEEN: ...Learning from Jesus Matthew 13:1-58; Isaiah
LESSON THIRTEEN: ...Learning from Jesus Matthew 13:1-58; Isaiah 6:1-13 Jesus brings God’s GLORY to earth and plants it one seed at a time. Glory is a clear, unobstructed view of God. In the Garden of Eden, Adam and Eve walked in, lived in, and feasted in the Glory—a clear, unobstructed view of God. And then sin dimmed man’s view of God. As sin multiplied, man’s view of God was distorted. Jesus came to restore the Glory—to clear away the debris of sin and give mankind an opportunity to see God clearly. Jesus is sowing seeds of Glory throughout the whole earth. The seeds of Glory release a clear, unobstructed view of God. The kingdom of heaven on earth is in people and places where God’s Glory shines forth. During His days on earth, Jesus sowed the seeds of Glory in two ways: 1) Jesus spoke to the crowds in parables—stories or illustrations from daily life that revealed heavenly truths, things hidden from the foundation of the world (Matthew 13:35). Isaiah 6 explains why Jesus used parables. 2) Jesus spoke directly to the disciples, for it had been granted to them to know the mysteries of the kingdom of heaven. (Matthew 13:11) They were given ears to hear and understand God’s mysteries and eyes to see God’s Glory. The Parables of the Sower, the Seed, and the Soil describe how the seeds of glory are planted and how they grow and flourish. These parables also explain why many of the seeds of Glory do not grow and flourish. -
Of Soils and Souls: the Parable of the Sower
Religious Educator: Perspectives on the Restored Gospel Volume 9 Number 3 Article 5 9-1-2008 Of Soils and Souls: The Parable of the Sower Jared M. Halverson [email protected] Follow this and additional works at: https://scholarsarchive.byu.edu/re BYU ScholarsArchive Citation Halverson, Jared M. "Of Soils and Souls: The Parable of the Sower." Religious Educator: Perspectives on the Restored Gospel 9, no. 3 (2008). https://scholarsarchive.byu.edu/re/vol9/iss3/5 This Article is brought to you for free and open access by the Journals at BYU ScholarsArchive. It has been accepted for inclusion in Religious Educator: Perspectives on the Restored Gospel by an authorized editor of BYU ScholarsArchive. For more information, please contact [email protected], [email protected]. Of Soils and Souls: The Parable of the Sower Jared M. Halverson Jared M. Halverson ([email protected]) is a Church Educational System coordinator in Nashville, Tennessee. There are certain stories which are not so much the heritage of the scholar and the material of the theologian as the possession of every man; and such are the parables of Jesus. Even in an age when men know less and less of the Bible, and care less for it, it remains true that the stories Jesus told are the best known stories in the world.1 Among the parables of Jesus, in some respects the parable of the sower ranks first. Chronologically, wrote Elder James E. Talmage, the sower comes “first in the order of delivery,” and literarily, he added, it deserves “first place among productions of its class.”2 The primacy of this parable, however, goes beyond chronology and composition. -
SEPTEMBER 17 – 21, 2018 MONDAY Matthew 13:1-23; Psalm 119:33-36
WEEKLY DEVOTIONS AT GLENKIRK SEPTEMBER 17 – 21, 2018 MONDAY Matthew 13:1-23; Psalm 119:33-36 This week we consider one of Jesus’ first fully-developed parables. Our emphasis will be upon the sower and the hard ground “along the path” where the “seed” couldn’t take root before being “snatched away.” Jesus often used parables for public, larger group teaching, a method that perplexed many, including His disciples: “Why do you speak to them in parables?” (Matthew 13:10) A way to consider parables is as “an earthly story with a heavenly meaning”—to meet people where they are while orienting them eternally. “[Jesus’] parables were teaching aids and can be thought of as extended analogies or inspired comparisons.” (GotQuestions.org) “A parable [creates] revelation by illustration … designed to communicate truth in everyday terms.” (Allen Ross) “[Parables have] a double advantage upon their hearers: first, upon their memory, we being very apt to remember stories. Second, upon their minds, to put them upon studying the meaning of what they heard so delivered.” (David Guzik) Some might characterize parables as particularly “user-friendly”— but were they? The disciples’ question in verse 10 suggests otherwise, as does Jesus’ related response in verse 13. “The parables, Jesus said, are hidden to those who do not pay attention, who do not listen, but [who are] open to those who do. ... Each parable is like a mystery novel with certain clues given to guide us to the meaning.” (Ray Stedman) “[Jesus’ parables] reveal truth to him who desires truth; they conceal truth from him who does not wish to see the truth.” (Guzik) Jesus loved His hearers, even the unbelievers (Matthew 5:44). -
The Gospel of Luke Class 6
The Gospel of Luke Class 6 “In the Gospel of Luke Jesus promises his disciples three things—that they would be completely fearless, absurdly happy, and in constant trouble.” - William Barclay, The Gospel of Luke The Genesis Restored & The Covenant Expanded Luke’s Gospel provides an account of Jesus life and teaching that relates to universal mission. This is what makes the Gospel of Luke the most ‘catholic’ (little c) in nature. Luke’s gospel shows that the Gospel message is not limited to any one culture or people, the story of Jesus and salvation history now belongs to all peoples. In the gospel pattern of showing that the covenantal history of the Jewish people is fulfilled, Luke makes it his primary point to reach back to Genesis and restore the covenant the God made with Adam and Eve. Unlike the Gospel of Matthew which reaches back primarily to the Abrahamic covenant to show the Jesus is the restoration and fulfillment of Jewish history, Luke showing Jesus came to save not only the Jewish people, but the entirety of mankind. The gospel demonstrates the universality of God’s love, it stresses the fact that Jesus reached out to all sorts of people, even to those who seemed to have no chance at salvation. In Luke’s gospel everyone has the potential to be saved! The debt that was racked up by our first parents, Adam & Eden, has been paid by the new Adam, Jesus. Sin has now power of Christ. Author Source Point of View: A Greek Doctor Luke tells us that he was not an eyewitness to the events of Jesus’ ministry. -
Mary Magdalene: Her Image and Relationship to Jesus
Mary Magdalene: Her Image and Relationship to Jesus by Linda Elaine Vogt Turner B.G.S., Simon Fraser University, 2001 PROJECT SUBMITTED IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF MASTER OF ARTS in the Liberal Studies Program Faculty of Arts and Social Sciences © Linda Elaine Vogt Turner 2011 SIMON FRASER UNIVERSITY Fall 2011 All rights reserved. However, in accordance with the Copyright Act of Canada, this work may be reproduced, without authorization, under the conditions for "Fair Dealing." Therefore, limited reproduction of this work for the purposes of private study, research, criticism, review and news reporting is likely to be in accordance with the law, particularly if cited appropriately. APPROVAL Name: Linda Elaine Vogt Turner Degree: Master of Arts (Liberal Studies) Title of Project: Mary Magdalene: Her Image and Relationship to Jesus Examining Committee: Chair: Dr. June Sturrock, Professor Emeritus, English ______________________________________ Dr. Michael Kenny Senior Supervisor Professor of Anthropology ______________________________________ Dr. Eleanor Stebner Supervisor Associate Professor of Humanities, Graduate Chair, Graduate Liberal Studies ______________________________________ Rev. Dr. Donald Grayston External Examiner Director, Institute for the Humanities, Retired Date Defended/Approved: December 14, 2011 _______________________ ii Declaration of Partial Copyright Licence The author, whose copyright is declared on the title page of this work, has granted to Simon Fraser University the right to lend this thesis, project or extended essay to users of the Simon Fraser University Library, and to make partial or single copies only for such users or in response to a request from the library of any other university, or other educational institution, on its own behalf or for one of its users. -
Parables-Week-Three.Pdf
INTRODUCTION This study guide will be most helpful if you work through it slowly with an open Bible, looking up all the references. Grab some friends and do it together! STUDY GUIDE FOR KINGDOM STORIES: PARABLES THAT INFURIATE OR INSPIRE (WEEK 2) Kingdom of Heaven INTRO ἡ βασιλεία τῶν οὐρανῶν Kingdom Heaven GREEK bä-sē -l ā '-ä' GREEK ü-rä-no's Read the Following Verses: “Repent, for the kingdom of heaven is at hand.” Matthew 3:2 For I tell you, unless your righteousness exceeds that of Matthew 5:20 the scribes and Pharisees, you will never enter the kingdom of heaven. Matthew 12:28 "If it is by the power of the Spirit of God that I cast out demons, then the kingdom of God has come upon you." How would you describe the Kingdom of Heaven? Do you think it is here now or something we will enter into in the future? When the Messiah (and His Kingdom) comes what will happen? EXPECTATIONS REALITY • Visible defeat of God’s enemies • Visible defeat, but not removal • Return His people to the Promised Land • Return His people to Himself • Fulfill the promises of a Davidic throne and rule upon • Return rule and power to His the earth in power and glory. people. Col. 2 Cor. 2:14-15 “Are you the one who is to 5:19 Matthew 18:18, come, or shall we look for 28:18-20 another?” These parables in Matthew 13 are an explanation of how people in chapters 11-12 repsonded to Jesus. -
The "Poor" in the Beatitudes of Matthew and Luke
Grace Theological Journal 6.2 (1985) 305-314 Copyright © 1985 by Grace Theological Seminary. Cited with permission. THE "POOR" IN THE BEATITUDES OF MATTHEW AND LUKE GARY T. MEADORS The identification of the poor in Luke 6:20 has been disputed. Some have seen them as the economically impoverished. However, it must be noted that Jesus was specifically addressing his disciples when he uttered the beatitude of the poor. Furthermore, Luke (6:20-26) stands in the literary tradition of an eschatological reversal motif found in Psalm 37, Isaiah 61, and in certain Qumran materials. A comparison of Luke 6:20-26 with these materials indicates a connection between ptwxoi< Luke 6:20 and the Hebrew term Myvnf which had become metaphorical for the pious. This connection is supported by the fact that Matthew records the same logion of Jesus as ptwxoi<, thus the term “poor" in Luke 6:20 is used in reference to the pious. * * * INTRODUCTION Do the "poor" in Luke's account of the beatitudes refer to the economically impoverished whereas the "poor in spirit" in Matthew's account refer to the pious? It has become quite common to answer such a question in the affirmative and thus to see a dichotomy between the two accounts. Indeed, redactional studies have correctly observed that Luke's gospel contains more unique material concerning the poor and oppressed than the other gospels. However, the reason for this has been much debated. This study argues that the "poor" in both accounts of the beatitudes refer primarily to the pious. (This is not to deny, however, that they may also have been economically oppressed.) Thus, in the beatitudes Jesus sought the spiritual reversal of life situations.