Gospel of Matthew Chapter 5 Vs. 4

 The Beatitudes

Matthew 5:4 Blessed are they that mourn: for they shall be comforted.

they that mourn... This speaks of mourning over sin, the godly sorrow that produces repentance leading to salvation without regret (2Cor. 7:10).

shall be comforted... The “comfort” is the comfort of forgiveness and salvation. The depth of the promise of these statements is almost inexhaustible. Those who mourn for (because of sin) sin shall be comforted in confession. Those who mourn for the human anguish of the lost shall be comforted by the compassion of God.

There are two ways to look at this statement. In the physical, we mourn for our dead; and truly, we will be comforted on that great day when we meet Jesus and our loved ones in the sky. Our mourning will be turned into joy.

There is another way to look at this, as well. When we think of our sins, we are grieved, and we mourn. Our comfort comes in knowing we are forgiven.

We mourn for those out of fellowship with God. Those, whether relatives or friends, who have not made peace with God. Our praying for them do not go unnoticed. Our comfort will come, even in this life, as they come into the Church of Jesus Christ. No one likes the idea, of mourning, but when it brings us into salvation, how glorious it is!

Jesus’ sermon therefore must be understood in the context of His offer of the kingdom to Israel and the need for repentance to enter that kingdom. The sermon did not give a “Constitution” for the kingdom nor did it present the way of salvation. The sermon showed how a person who is in right relationship with God should conduct his life. While the passage must be understood in the light of the offer of the messianic kingdom, the sermon applies to Jesus’ followers today for it demonstrates the standard of righteousness God demands of His people.

Book of Hosea Chapter 2 Vs.1

 Israel's Unfaithfulness Punished

Say ye unto your brethren, Ammi; and to your sisters, Ruhamah. Hos. 2:1

Say ye unto... The 4th prophecy in Hosea (Hos. 2:1-23: Hos. 2:1-13 fulfilled; Hos. 2:14-23 unfulfilled). Next, Hos. 3:1.

Eighteen Predictions—Fulfilled:

1. I will not have mercy upon her children (Hos. 2:4).

2. I will hedge up your way with thorns, and make a wall, that she will not find her paths (Hos. 2:6).

3. She will follow after her lovers, but she will not overtake them (Hos. 2:7).

4. She will seek them, but shall not find them.

5. Then she will say, I will go and return to my first husband; for then it was better with me than now.

6. I will return, and take away My corn in the time thereof (Hos. 2:9).

7. I will take away My wine.

8. I will recover My wool and My flax that I gave to cover her nakedness.

9. I will discover her lewdness in the sight of her lovers (Hos. 2:10).

10. None will deliver her out of My hand.

11. I will cause all her mirth to cease.

12. I will cause her feast days to cease.

13. I will cause her new moons to cease.

14. I will cause her sabbaths to cease.

15. I will cause her solemn feasts to cease (Hos. 2:11).

16. I will destroy her vines and her fig trees, and make them a forest (Hos. 2:12).

17. The beasts of the field will eat them.

18. I will visit upon her the days of Baalim (Hos. 2:13).

Twenty-four Predictions—Unfulfilled:

1. I will allure her (Hos. 2:14).

2. I will bring her into the wilderness.

3. I will speak comfortably unto her.

4. I will give her vineyards from thence.

5. I will give her the valley of Achor for a door of hope (Hos. 2:15).

6. She will sing there, as in the days of her youth, and as the day when she came out of the land of Egypt.

7. In that day you will call Me Ishi; you will call Me Baali no more (Hos. 2:16).

8. I will take away the names of Baalim out of her mouth (Hos. 2:17).

9. They will be remembered by their name no more.

10. In that day I will make a covenant for them with the beasts of the field, the fowls of heaven, and the creeping things of the ground (Hos. 2:18).

11. I will break the bow and sword and the battle out of the earth.

12. I will make them lie down safely.

13. I will betroth you unto Me forever (Hos. 2:19).

14. I will betroth you in righteousness, judgment, lovingkindness, and mercies.

15. I will even betroth you unto Me in faithfulness (Hos. 2:20).

16. You will know the Lord.

17. In that day I will hear the heavens.

18. The heavens will hear the earth.

19. The earth will hear the corn, wine, and oil (Hos. 2:21-22).

20. They will hear Jezreel (Hos. 2:22).

21. I will sow her unto Me in the earth.

22. I will have mercy upon her that had not obtained mercy (Hos. 2:23).

23. I will say to them which are not My people, You are My people.

24. They will say, You are my God.

The above predictions of Israel being redeemed again and becoming the wife of Jehovah a second time will be fulfilled in the last three and a half years of this age. The prophecy should be studied in connection with Rev. 12:1-17—a passage with similar predictions of Israel going into the wilderness where God will plead with them like He did through Moses and Aaron in coming out of Egypt.

Say ye unto... Many interpreters consider this verse as being connected with the preceding chapter, thus: When that general restoration of the Jewish nation shall take place, you may change your language in speaking to those of your brethren and sisters whom I had before disowned, and you may call them Ammi, my people, and Ruhamah, she that hath obtained mercy.

The words form a climax of the love of God. First, the people scattered, unpitied, and disowned by God, is re-born of God; and then it is declared to be in continued relation to God, "My people;" then to be the object of his yearning love.

to your sisters... Only one daughter and two sons (Hos. 2:3-4, 2:6, 2:8-9).

These words were spoken to a segment of the restored nation of the future (cf. Hos. 2:23), viewed as a group of children (say and your are pl. in Heb.). They were told to proclaim to their brothers and sisters (other Israelites) that the nation’s relationship with the Lord had been reestablished. The Lord then addressed them as My people (‛ammı̂; cf. Hos. 1:9) and My loved one (rūhāmâh; cf. Hos. 1:6). Long before Hosea, Moses had predicted such a change in the Lord’s attitude (Deut. 30:1-9). After describing the nation’s future exile (Deut. 30:1), Moses promised that their repentance would result in a renewal of the Lord’s compassion (Deut. 30:2-3, rāham) and a return to the land (Deut. 30:4-9). Long after Hosea, the Apostle Paul also foresaw this time of Israel’s restoration (Rom. 11:25-32).

In summary, Hos. 1:10-2:1 contains a marvelous prophecy of Israel’s future restoration, in which the effects of the Lord’s judgment will be totally reversed. The nation that suffered defeat at Jezreel and was called “not loved” and “not My people” will take part in the great “day of Jezreel” and hear the Lord say, “My people” and “[My] loved one.” The covenant promises to Abraham (of numerous descendants) and David (of eternal kingship) will be fulfilled when the covenant ideal predicted by Moses will be realized.

Gospel of Matthew Chapter 5 Vs. 3

 The Beatitudes

Matthew 5:3 Blessed are the poor in spirit: for theirs is the kingdom of heaven.

Blessed are the... Happy—used 9 times here of people who have godly characteristics as:

1. Broken spirit (Mat. 5:3; 11:28-30; Psm. 51:17; Isa. 57:15; 66:2)

2. Penitent spirit (Mat. 5:4; Isa. 61:2; Jas. 4:9; 2Cor. 7:9-11)

3. Mild-tempered, gentle spirit (Mat. 5:5; 11:29; Psm. 37:11; 1Pet. 3:4)

4. Hungering, thirsting spirit for righteousness (Mat. 5:6; Psm. 34:10; 42:1-3; 63:1; 84:2; John 7:37-39)

5. Compassionate and merciful spirit (Mat. 5:7; 18:27; 1Pet. 3:8)

6. Pure spirit (Mat. 5:8; Phlp. 4:8; 1Tim. 1:5; 3:9; 5:22; 1Pet. 1:22)

7. Spirit of wisdom and mediation (Mat. 5:9; Rom. 14:19; 1Cor. 13:1-13)

8. Longsuffering and forgiving spirit (Mat. 5:10-12; 10:16-28; 1Cor. 13:1-13; 1Pet. 3:14-17; 4:3-19).

theirs is the... The 4th New Testament prophecy in Matthew (Mat. 5:3-12). Eight prophetic promises are being fulfilled; they will be completely fulfilled at the second coming of Christ. Next, Mat. 5:17.

We see it means “happy, fortunate, blissful” and here it speaks of more than a surface emotion. Jesus was describing the divinely-bestowed well-being that belongs only to the faithful. This is a basic description of the believers’ inner condition as a result of the work of God.

The Beatitudes demonstrate that the way to heavenly blessedness is antithetical to the worldly path normally followed in pursuit of happiness. The Beatitudes give Jesus’ description of the character of true faith.

These Beatitudes, like Psalm 1, do not show a man how to be saved, but rather describe the characteristics of one who has been saved. The “poor in spirit” are the opposite of the proud or haughty in spirit. The opposite of self-sufficiency, and speaks of the deep humility of recognizing one’s utter spiritual bankruptcy apart from God.

It describes those who are acutely conscious of their own lostness and hopelessness apart from divine grace.

They have been humbled by the grace of God and have acknowledged their sin and therefore their dependence upon God to save them. They will inherit the “kingdom of heaven.” Kingdom of heaven is a general designation of the dwelling place of the saved.

First let us look at the BE Attitude. What would we be? Jesus is saying in this very first verse of the Sermon on the Mount, can’t you understand that you are not self-sufficient? Your spirit is unlearned and dependent on the Spirit of God. You are poor in spirit compared to the wealth of God’s Spirit. Depend on God, and not on self.

This was in direct opposition to the Jewish leaders, who thought they knew it all, because they had the law. The one thing we want to receive in this is: our wealth of spiritual knowledge is totally dependent on our faith in God’s Spirit.

“Theirs is the kingdom of heaven”: Notice that the truth of salvation by grace is clearly presupposed in this opening verse of the Sermon on the Mount. Jesus was teaching that the kingdom is a gracious gift to those who sense their own poverty of spirit.

Jesus instructed them in view of His announcement of the coming kingdom (Mat. 4:17). Natural questions on the heart of every Jew would have been, “Am I eligible to enter Messiah’s kingdom? Am I righteous enough to qualify for entrance?” The only standard of righteousness the people knew was that laid down by the current religious leaders, the scribes and Pharisees.

Book of Hosea Chapter 1 Vs. 11

 Hosea's Wife and Children

Then shall the children of Judah and the children of Israel be gathered together, and appoint themselves one head, and they shall come up out of the land: for great shall be the day of Jezreel. Hos. 1:11

Then shall the... Then—when Judah and Israel will become sons of the living God, they will be completely gathered (Hos. 1:10-11).

be gathered together... The fact that both kingdoms of Israel were to be gathered proves that both were to be scattered. At this time neither kingdom had been defeated or scattered. About 72 to 90 years after this the 10 tribes were scattered (2Ki. 17:1-41), and 133 years later Judah was scattered (2 Ki. 23-25). Both were gathered after the 70 years of Judah in Babylon (that is, Judah was gathered and those of the 10 tribes who desired to return with her) and both made a nation in the land in the days of Christ. Then in A.D. 70 they were scattered again (Luke 21:20-24). Now they are both being gathered in part and will continue in national restoration as a nation until the second coming of Christ who will gather them fully from all parts of the earth (Isa. 11:10-12; Eze. 37:1-28; Mat. 24:31).

themselves one head... This predicts the reunion of all the tribes of Israel again as one nation ruled by one king (Eze. 37:1-28). One head (refers to messiah; compare 3:5).

day of Jezreel... Here used positively in the sense of divine blessing (compare 2:22).

This is looking far into the future, until the time when Jesus is the head of both. The mention of Jezreel here, is speaking of the same place we call the valley of Armageddon. This will be the time when Jesus will reign as King of kings and Lord of lords. This is also, the same thing spoken of as the two sticks that come together in Ezekiel chapter 37. The following Scriptures explain it very well.

Rom. 11:25-27 "For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits; that blindness in part is happened to Israel, until the fulness of the Gentiles be come in." "And so all Israel shall be saved: as it is written, There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob:" "For this [is] my covenant unto them, when I shall take away their sins."

At the time of national restoration the two kingdoms (Judah and… Israel), which had divided under Solomon’s son Rehoboam (1Kgs. 12:1-33), will be reunited under one Leader (cf. Eze. 37:22), the ideal Davidic Ruler of the Kingdom Age (cf. Hos. 3:5; Isa. 9:6-7; Amos 9:11; Mic. 5:2). The promise to David of an everlasting throne will be fulfilled (cf. 2Sam. 7:11-16).

The united nation also will come up out of the land. This statement may refer to a return from exile, the “land” being Egypt (cf. Hos. 2:15), which serves as a symbol of the future place(s) of captivity (cf. Hos. 8:13; 9:3, 9:6; 11:5; Deut. 28:68). However, “land” (’ereṣ) elsewhere in the Book of Hosea refers either to the land of Israel (cf. Hos. 1:2; 2:18, 2:23; 4:1, 4:3) or to the literal surface of the ground (cf. Hos. 2:21-22; 6:3) when used with the definite article and without a qualifying geographical term. The land of Egypt is specifically designated as such when mentioned in Hosea (Hos. 2:15; 7:11, 7:16; 8:13; 9:3, 9:6; 11:1, 11:5, 11:11; 12:1, 12:9, 12:13; 13:4). So it is better to understand this as a comparison between Israel and a plant which grows up from the soil. “Land” can refer to the ground (as just noted), as “come up” (‛ālâh) is used elsewhere of plant life sprouting forth from the soil (cf. “grow up,” Hos. 10:8; “growing” Deut. 29:23). The following context also supports this view. According to Hos. 2:23, the Lord promised that He would “plant” (zāra‛, the same word used in the name Jezreel) the nation in the land as one sows seed on the ground (cf. Hos. 2:22, where the name Jezreel, “God sows,” appears). Because the Lord Himself will be the One who sows, Israel will sprout forth and grow luxuriantly.

The day of Jezreel probably alludes to this time when God will plant His people in the land. If so, the literal meaning of the name Jezreel (“God sows”) takes on significance at this point. It is also likely that it alludes to Gideon’s victory over the Midianites in the Valley of Jezreel (Jdg. 7:1-25). The future day of restoration will be ushered in by a great military triumph like that of Gideon (cf. Isa. 9:4-7; see also Isa. 41:8-16; Amos 9:11-12; Joel 3:9-17). Those who oppose the Lord’s theocratic rule through the messianic King will be defeated (cf. Rev. 19:11-21). The greatness of this eschatological “day of Jezreel” will reverse the shame and defeat which Israel experienced there at the hands of the Assyrians (cf. Hos. 1:5).

Gospel of Matthew Chapter 5 Vs. 2

The Beatitudes

 

Matthew 5;2 “And he opened his mouth, and taught them, saying,”

opened his mouth... Means that this was not for casual conversation, but rather, deliberate teaching on Jesus’ part.

The location is now called the Mount of Beatitudes. A church has been erected to mark the place believed to be where this message came from?

The Sermon on the Mount is the greatest teaching of all time. If we could truly understand in depth what Jesus is saying, we would be able to discern the entire Bible from this. Let’s remember that all of the Scriptures in this lesson, beginning with (Matthew 5:3), are printed in red in the Bible. They are the spoken Word of Jesus Christ Himself.

His disciples came to Him and He began to teach them. Matthew 5-7 is commonly called “the Sermon on the Mount” because Jesus delivered it on a mountain. Though the mountain’s exact location is unknown, it was undoubtedly in Galilee (Mat. 4:23) and was apparently near Capernaum on a place which was “level” (Luke 6:17). “Disciples” refers not to the Twelve, as some suggest, but to the crowds following Him (cf. Mat. 7:28, “the crowds were amazed at His teaching”).

Book of Hosea Chapter 1 Vs. 10

Hosea's Wife and Children

 

Yet the number of the children of Israel shall be as the sand of the sea, which cannot be measured nor numbered; and it shall come to pass, that in the place where it was said unto them, Ye are not my people, there it shall be said unto them, Ye are the sons of the living God. Hos. 1:10

Yet the number... Regardless of being cut off they would eventually multiply to be great in Christ when all Israel will be saved (Zec. 12:1-13:1; Rom. 11:25-29) and be gathered (Hos. 1:11; Isa. 11:10; Eze. 37:1-28) and would again be called the children of God. That time is yet future; the prediction will be fully fulfilled at the second coming of Christ (Mat. 24:31).

A reaffirmation of the Abrahamic Covenant, not to be fulfilled in this generation but in the future (Gen. 22:17). We see the start of this covenant being talked about today but as stated will happen in the future.

Ye are not... God was not permanently casting away the people of Israel, however. In the verses quoted by Paul God promised to restore them as His beloved and as His people. By ethnic heritage the Gentiles were not God’s people, so Paul was led by the Spirit of God to apply these verses to Gentiles — and Jews also — who were sovereignly chosen by God and called to be His people in Christ. The quotation of Hos. 2:23 is rather free with the order of the clauses reversed to fit the application to Gentiles. Paul was applying these verses from Hosea to the Gentiles, not reinterpreting them. He was not saying that Israel of the Old Testament is part of the church.

This speaks of a time, when God will forgive them, and take them back as His wife. God is faithful to keep every promise He ever made.

shall be as... He had promised Abraham that his seed would be as the sand of the sea, and He will do it. The punishment that Israel suffers is to make them repent and return to God. In Jesus Christ, God makes a way of restoration for His people. To become sons of God, we must receive Jesus Christ as our Savior.

John 1:12 "But as many as received him, to them gave he power to become the sons of God, [even] to them that believe on his name:"

Rom. 8:14 "For as many as are led by the Spirit of God, they are the sons of God."

The Symbolism Reversed

In a remarkable shift of tone the Lord declared that the effects of judgment would someday be reversed. He promised a time of rich blessing accompanied by restoration of the covenant relationship and national unity.

Despite the demise of the Northern Kingdom (Hos. 1:4-5), the Israelites will again be like the sand on the seashore in fulfillment of the Lord’s irrevocable promise to Abraham (Gen. 22:17; Gen. 32:12). In the same place where Israel heard the words not My people (cf. Hos. 1:9) they will be called sons of the living God. The sonship reference points to restoration of the covenant relationship, pictured under the figure of a family setting (cf. Hos. 2:1-5). The divine title “living God” was used in Jos. 3:10 in reference to the Lord’s mighty presence with Israel during the Conquest of the land. In the future Israel will again experience the benefits of a relationship with the living God as they reoccupy the Promised Land.

Gospel of Matthew Chapter 5 Vs. 1

 The Sermon on the Mount

Verses 1-2: The opening verses of the Sermon on the Mount indicate that this message deals with the inner state of mind and heart that is the indispensable absolute of true Christian discipleship. It delineates the outward manifestations of character and conduct of true believers and genuine disciples. Thus, the life of the believer, described by Jesus in the Sermon on the Mount, is a life of grace and glory, which comes from God alone.

To make this quality of life the product of man’s human efforts (as does the liberal), is the height of overestimation of man’s ability and underestimation of his depravity. To relegate this entire message, Jesus’ longest recorded sermon, to a Jewish-only life-style, as do some dispensationalists, is to rob the church of her greatest statement of true Christian living.

The Sermon on the Mount introduces a series of 5 important discourses recorded in Matthew. This sermon is a masterful exposition of the law and a potent assault on Pharisaic legalism, closing with a call to true faith and salvation (7:13-29).

Christ expounded the full meaning of the law, showing that its demands were humanly impossible (5:48). This is the proper use of the law with respect to salvation. It closes off every possible avenue of human merit and leaves sinners dependent on nothing but divine grace for salvation (Rom. 3:19-20; Gal. 3:23-24).

Christ plumbed the depth of the law, showing that its true demands went far beyond the surface meaning of the words (5:28, 39, 44), and set a standard that is higher than the most diligent students of the law had heretofore realized (5:20).

Matthew 5:1 “And seeing the multitudes, he went up into a mountain: and when he was set, his disciples came unto him:” 

seeing the multitudes... Always the result of a miraculous, God-honored ministry. Found 16 times in Mt. and only 7 times elsewhere.

into a mountain... Not known, so all speculation as to which one is useless. Not the same sermon as in Luke 6:17-49, which was "in a plain."

he was set... The posture of teachers in the East was to sit (cp. Mat. 9:10; 13:1; 15:29; 18:2; 24:3; 26:55; Mark 3:32; 4:1; 9:35; 12:41; John 6:3; 8:2). People marveled at the gracious words of His mouth, not at His physical gestures.

This was the normal posture for rabbis while teaching, sitting.

Let me set the scene for you before we begin. This mountain, spoken of here, was, probably, actually a high area next to the Sea of Galilee. By land, it would, probably, be between Tiberias and Capernaum?

Jesus was thronged by a multitude. Many followed Him, because of the miracles. He really did not exclude these people from the teaching. He just drew aside to an area where the disciples could sit closer up for His teaching (whether 12 or more, we do not know; it was probably many more).

The multitude could listen and glean from His words, if they were to the point where they could understand this deep teaching. In most instances, these people were familiar with the law.

The statement “when he was set”, just means that He sat down in the midst of them to teach. They were eager to hear His teachings. This was more teaching than preaching.

Continuing pronouncements

The Subjects Of His Kingdom

Their character

As the multitudes continued to flock to Jesus (cf. Mat. 4:25), He went up on a mountainside and sat down. It was the custom of Rabbis to sit as they taught. His disciples came to Him and He began to teach them.