Grosey's Messages

PSALM 41 BLESSED ARE THE MERCIFUL

1 Blessed is the one who considers the poor! In the day of trouble the LORD delivers him; 2 the LORD protects him and keeps him alive; he is called blessed in the land; you do not give him up to the will of his enemies. 3 The LORD sustains him on his sickbed; in his illness you restore him to full health.

Dionysius' the former bishop of Alexandria sent into desert exile, wrote to Eusebius of the plague in Alexandria.

"For as it was written of the firstborn of the Egyptians, so now 'there has arisen a great cry, for there is not a house where there is not one dead.' And would that this were all! For many terrible things have happened already. First, they drove us out; and when alone, and persecuted, and put to death by all, even then we kept the feast. And every place of affliction was to us a place of festival: field, desert, ship, inn, prison; but the perfected martyrs kept the most joyous festival of all, feasting in heaven. After these things war and famine followed, which we endured in common with the heathen. But we bore alone those things with which they afflicted us, and at the same time we experienced also the effects of what they inflicted upon and suffered from one another; and again, we rejoiced in the peace of Christ, which he gave to us alone. "But after both we and they had enjoyed a very brief season of rest this pestilence assailed us; to them more dreadful than any dread, and more intolerable than any other calamity; and, as one of their own writers has said, the only thing which prevails over all hope. But to us this was not so, but no less than the other things was it an exercise and probation. For it did not keep aloof even from us, but the heathen it assailed more severely."

Farther on he adds: "The most of our brethren were unsparing in their exceeding love and brotherly kindness. They held fast to each other and visited the sick fearlessly, and ministered to them continually, serving them in Christ. And they died with them most joyfully, taking the affliction of others, and drawing the sickness from their neighbors to themselves and willingly receiving their pains. And many who cared for the sick and gave strength to others died themselves having transferred to themselves their death. And the popular saying which always seems a mere expression of courtesy, they then made real in action, taking their departure as the others: "Your humble servant bids you goodbye."       "Truly the best of our brethren departed from life in this manner, including some presbyters and deacons and those of the people who had the highest reputation; so that this form of death, through the great piety and strong faith it exhibited, seemed to lack nothing of martyrdom. And they took the bodies of the saints in their open hands and in their bosoms, and closed their eyes and their mouths; and they bore them away on their shoulders and laid them out; and they clung to them and embraced them; and they prepared them suitably with washings and garments. And after a little they received like treatment themselves, for the survivors were continually following those who had gone before them." "But with the heathen everything was quite otherwise. They deserted those who began to be sick, and fled from their dearest friends. And they cast them out into the streets when they were half dead, and left the dead like refuse, unburied. They shunned any participation or fellowship with death; which yet, with all their precautions, it was not easy for them to escape."

Famine and war had recently afflicted the city of Caesarea, so when the plague hit in the early fourth-century, the populace was already weakened and unable to withstand this additional blow. The populace began fleeing the city, one of the larger ones of the Roman Empire, for safety in the countryside. However, in the midst of the fleeing inhabitants, at least one group was staying behind, the Christians. As bishop of the city and a historian of the early church, Eusebius, recorded in "The Church History" that during the plague, All day long some of them [the Christians] tended to the dying and to their burial, countless numbers with no one to care for them.  Others gathered together from all parts of the city a multitude of those withered from famine and distributed bread to them all. Eusebius goes on to state that because of their compassion in the midst of the plague, the Christians' "deeds were on everyone's lips, and they glorified the God of the Christians.  Such actions convinced them that they alone were pious and truly reverent to God."  A few decades after Eusebius, the last pagan emperor, Julian the Apostate, recognized that the Christian practice of compassion was one cause behind the transformation of the faith from a small movement on the edge of the empire, to cultural ascendancy.  Writing to a pagan priest he said: "when it came about that the poor were neglected and overlooked by the [pagan] priests, then I think the impious Galilaeans [i.e., Christians] observed this fact and devoted themselves to philanthropy." * "[They] support not only their poor, but ours as well, all men see that our people lack aid from us."

This Psalm seems to underlie our Lord's Sermon on the Plain found in Luke 6. Indeed the Lord quotes from this Psalm as referring to the Lord's betrayal by Judas. It presents similar themes to Luke 6, and similar theological problems: on the surface it implies that giving to the poor is the means to receiving blessing from God. In a similar way to Luke 6 however, we can view this Psalm as being a character description of those whom God has already blessed. They character, as one saved by the mercy and grace of God, reflects the graciousness and mercy of their Father and Saviour, and so their actions of giving to the poor and needy, their compassion and mercy towards these people, is a reflection of the change of their heart from selfish to gracious people.

Yesterday I saw a brief Dr. Oz news item: heart health is best improved by stress relief. And the ebst stress relief is to do something gracious and kind to people in our community.  But of course if you do that to experience heart health you are doing it for selfish reasons and it doesn't actually bring stress relief.

What are the ingredients of a gracious heart?

They consider the poor

They confess their sins and their need of mercy

They endure betrayal and hostility

Are you a person who considers the poor?

1.Are you a gracious hearted person who considers the poor

The Psalm would suggest that it may have been written by David when he fled from Absalom, his son, when his own son turned against him and the great bulk of the army of Israel followed after Absalom. David left the city of Zion and passed over the brook Kedron, climbed the Mount of Olives, weeping, descended into the valley on the other side, and fled eventually across the Jordan. When his own son had turned against him, then he was indeed the poor one, the weakened one. You remember the story of Barzillai who heard of David's need and distress and came with all manner of fruit and provisions, and one can imagine David receiving these things with a grateful heart and sitting down to write this Psalm, "Blessed is he that considereth the poor: the Lord will deliver him in time of trouble." And of course the principle comes down to us. Do you want blessing yourself? Then be thoughtful and considerate of others who are in need. Do you know why some Christians, when they get in distress and trouble, cry to God and do not seem to get any answer? The reason often is this, when they were prosperous and others cried to them in their need and distress they did not give to them; they did not consider the poor, they did not minister to them, and the Lord says, as it were, Now you can just have a dose of your own medicine. You were not interested in others in the days of your prosperity; you were thinking of your own comfort; you knew that the poor and needy were all about you, and they pleaded in vain for help from you. So do not be surprised now if I turn you down. That is exactly what the Spirit of God intimates in the first Epistle of John when speaking of answers to prayer. The Lord has never promised to answer the prayer of one who is not walking in manifest love and concern for other people. Look at 1 John 3:16 to 22, "Hereby perceive we the love of God [Hereby know we love, R.V.], because He laid down His life for us: and we ought to lay down our lives for the brethren. But whoso hath this world's good, and seeth his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him? My little children, let us not love in word, neither in tongue; but in deed and in truth. And hereby we know that we are of the truth, and shall assure our hearts before Him…If our heart condemn us not, then have we confidence toward God." If our own consciences tell us that we are indifferent to the needs of others in their distress, God is greater than our heart and knoweth all things. "Beloved, if our heart condemn us not"-if we know that we have walked before God with real concern for others, that we have not been living for self, then in our time of trial-"then have we confidence toward God. And whatsoever we ask, we receive of Him, because we keep His commandments, and do those things that are pleasing in His sight." This is the New Testament way of saying, "Blessed is he that considereth the poor: the Lord will deliver him in time of trouble."

"There was a man, and some did count him mad,  The more he gave away the more he had."

2.Are you a gracious hearted person who considers your own heart?

Verse 4 I said, Lord be merciful to me: heal my soul, for I have sinned against thee.

 He confesses that he is a sinner. The law brings the conviction of sin, but the greatest sin of all is unbelief.

 He counts sin the disease of the soul--"heal my soul." Sin affects the soul as disease the body.

 He views God as the only physician--Lord, heal my soul We cannot heal our own soul; nor can any creatures. The sooner we see and feel this the better. But the Lord heals: "by His stripes we are healed."  He is also persuaded that nothing but mercy in God will induce him to heal his soul. Here is the only source of our hope. (W. Jay.)

A prayer.  "Lord, be merciful unto me."

 "Heal my soul." David does not pray, "Heal my eye; heal my foot; heal my heart; heal me, whatever my disease may be"; but he goes at once to the root of the whole matter, and prays, "Heal my soul."  "Heal me, Lord, of the distress of my soul." "Lord, heal my soul of the effect of sin."  "Heal me of my tendency to sin."

A confession. "I have sinned against Thee."

 It is a confession without an excuse.  It is a confession without any qualification. He does not say, "Lord, I have sinned to a certain extent; but, still, I have partly balanced my sins by my virtues, and I hope to wipe out my faults with my tears." No; he says, "I have sinned against Thee," as if that were a full description of his whole life.

 It is without affectation. I like a man, when he makes a confession of sin, not to be carried away into the use of proud expressions without meaning, but to speak with judgment, and to acknowledge and confess only what is true. This is the excellence of David's confession, that he owns to what no sinner will ever admit till the grace of God makes him do it: "I have sinned against Thee."

 A plea. "I said, Lord, be merciful unto me: heal my soul." Why? "For I have sinned against Thee."

It is a plea no self-righteous man would urge. The Pharisee keeps to this strain, "Lord, be merciful unto me, for I have been obedient, I have kept thy law." O foolish, self-righteous man, do you not see that you are shutting the door in your own face? You say, in effect, "Be merciful unto me, for I do not need any mercy."

You need mercy because of the sickness of soul.  When I visited one day, as he was dying, my beloved friend Benjamin Parsons, I said, "How are you today, Sir?" He said, "My head is resting very sweetly on three pillows—infinite power, infinite love, and infinite wisdom."

You need mercy because of your sinfulness against God.  Thomas Goodwin. "What saith David from the very bottom of his heart, in his sickness? Not, take away this death only. No; but David being sick, first comforts himself with this promise, The Lord will strengthen him upon the bed of languishing: thou wilt make all his bed in his sickness; and then adds, I said, Lord, be merciful unto me, and heal my soul; that is, destroy my lusts, which are the diseases of my soul, Lord; and heal my soul, and renew life and communion with thee, which is the health and strength of my soul. Do not take this sickness and death only away; but this sin away, that hath dishonoured thee, hath separated between me and thee: Heal my soul, for I have sinned against thee."

3. Are you a gracious hearted person who considers your purpose?

Our Lord's quotes part of verse 9, with the significant omission of "in whom I trusted," John 13: 18 I do not speak of all of you. I know the ones I have chosen; but it is that the Scripture may be fulfilled, 'He who eats My bread has lifted up his heel against Me.'

He deeply felt the wicked conduct of his enemies (Psa 41:5-9).

(1) They desired his death. (2) They plot his ruin. He directs his heart to the great God (Psa 41:10-13).

(1) He prays.  (2) He confesses. (3) He worships.

David said to himself, "Oh, my son is treating me the way I treated God." David would not be able to forget those terrible failures that had come into his life, and he was suffering still under the hand of God because of them. Sin may be confessed, but after all, there are temporal consequences that follow. "Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap" (Gal 6:7), and when David committed that awful sin that made such a blot upon his record you remember how he gave judgment against himself. Nathan came and told that story about the ewe lamb. David loved sheep and more than once he had put his life in jeopardy to save a lamb, and so when Nathan told of this rich man who took the ewe lamb and killed it in order to make a dinner for his visitors, he was wrought up and said, "The man that hath done this thing…shall restore the lamb fourfold" (2Sa 12:5-6). And in this, David pronounced his own judgment. Nathan brought the word home to him and said, "Thou art the man." And David said, "I have sinned against the Lord." The Lord put away his sin, but there were temporal consequences still. David had said, "The man that hath done this thing…shall restore the lamb fourfold."

The little child that Bathsheba bore took sick, and David went in and threw himself down before God and pled with the Lord to save that little child's life. By-and-by he noticed his servants whispering together, and he asked, "Is the child dead?" They said, "Yes." David went out and washed himself, sat down, and took food. "Why," they said, "what a strange thing! When the child was living you fasted and would not eat, and now the child is dead and you anoint yourself and eat." David said, "While the child was yet alive, I fasted and wept: for I said, Who can tell whether God will be gracious to me, that the child may live? But now he is dead…I shall go to him, but he shall not return to me" (2Sa 12:22-23). There was David's first lamb taken away.

Then you remember how Amnon committed the very same kind of sin that his father had committed. It is an awful thing, "Visiting the iniquity of the fathers upon the children unto the third and fourth generation" (Exo 20:5). The father goes into sin and the first thing you know the son goes into the same thing. And Absalom was so angry about the wrong wrought upon his sister that he slew Amnon. There was David's second lamb.

And then Absalom turned against his father, and this Psalm was written, perhaps, while David was fleeing from his presence. How David would have saved Absalom if he could. When Joab went out against Israel David said, "Deal gently for my sake with the young man, even with Absalom" (2Sa 18:5). But when Joab found him caught in the boughs of the tree, he drove three darts through his heart and David's third lamb had gone.

And now David is an old man, and Solomon has come to the throne, and it looks as though David is going to have to restore only threefold. But no, the last sorrow that he had was Adonijah, another son, who rebelled against Solomon and was put to death, and so David had restored fourfold. We need to realize that it is a serious thing to have to do with the living God. We get so careless about sin; we get so indifferent and imagine we can sin with impunity, but God's Book says, "Be sure your sin will find you out." David faces his sin and says, "I have sinned against Thee." He does not say, "Why do You call me to suffer like this?" No, he says, there is good reason for it for I have sinned. "If he have committed sins, they shall be forgiven him" (Jam 5:15). Then David speaks of enemies, and here we may realize how he becomes a type of the Lord Jesus Christ.

"Mine enemies speak evil of me, When shall he die, and this name perish?" That is the way they spoke of the Lord Jesus. "And if he come to see me, he speaketh vanity." Was that not like Judas coming to the Lord Jesus and saying, "Hail, Master," and kissing Him, pretending to be His friend? "His heart gathereth iniquity to itself; when he goeth abroad, he telleth it. All that hate me whisper together against me: against me do they devise my hurt." And then they are anxious to lay something on him. "An evil disease, say they, cleaveth fast unto him: and now that he lieth he shall rise up no more." In other words, now we have him where we want him. That is what they said when they crucified the Lord of glory but God raised Him from the dead.

And then in the ninth verse the reference is to Ahithophel the Gilonite, who had been David's friend. Do you know why he turned against him? Look up those names in the early chapters of Chronicles and you will make a remarkable discovery. Ahithophel was the grandfather of Bathsheba. That is why he turned against David. David had wronged his granddaughter, and he betrayed David. Jesus had not wronged anybody, but Judas turned against Him, and the Lord uses these words about Judas, "Yea, Mine own familiar friend, in whom I trusted, which did eat of My bread, hath lifted up his heel against Me." Do you get the meaning of that expression? You have read it often. If it were translated into modern English it would be, "Mine own familiar friend, in whom I trusted, which did eat of My bread, hath kicked Me." You understand what it means to be disappointed in one you thought to be your friend, to have him turn against you and then kick you. If you have to suffer like that, go and talk it over with Jesus, for He has been through it all

John 13:15 For I have given you an example that you also should do just as I have done for you.  16 "I assure you: A slave is not greater than his master, and a messenger is not greater than the one who sent him.  17 If you know these things, you are blessed if you do them.  18 I'm not speaking about all of you; I know those I have chosen. But the Scripture must be fulfilled: The one who eats My bread has raised his heel against Me."

The Lord endured this, because it had a purpose: the salvation of His people.

But look at Psalm 41:10 But You, Lord, be gracious to me and raise me up; then I will repay them.  11 By this I know that You delight in me: my enemy does not shout in triumph over me.  12 You supported me because of my integrity and set me in Your presence forever.

David endured this because of his purpose: That I may repay them. David was not as one of the common people, but a king appointed by God and invested with authority, and it is not from an impulse of the flesh, but in virtue of the nature of his office, that he is led to denounce against his enemies the punishment which they had merited. John Calvin.

You can endure this because God has a purpose in our betrayals. The times we are cast down by our enemies all are purposeful and lead us along in God's sovereign will. It is sort of like a statement the Lord made to a young man named Saul. Why do you kick against the goads?  Goads move us along in God's direction for our lives to better places.

The merciful can expect mercy because God is merciful.  "The feeblest saint shall win the day Though death and hell obstruct the way, "  The merciful can expect mercy because God keeps His promises.

The final verse is a fitting conclusion to this psalm, but it is also serves as a fitting conclusion to the first "book" (or major editorial division) of the Psalter. Similar statements appear at or near the end of each of the second, third, and fourth "books" of the Psalter.  Psa 72:18 Blessed be the LORD God, the God of Israel, who only doeth wondrous things. 19 And blessed be his glorious name for ever: and let the whole earth be filled with his glory; Amen, and Amen. 20 The prayers of David the son of Jesse are ended.  Psa 89:52 Blessed be the LORD for evermore. Amen, and Amen.  Psa 106:48 Blessed be the LORD God of Israel from everlasting to everlasting: and let all the people say, Amen. Praise ye the LORD.

Matthew Henry. Ver. 13. Blessed be the Lord God of Israel from everlasting, and to everlasting. Amen, and Amen. We are here taught, 1. To give glory to God, as the Lord God of Israel, a God in covenant with his people; that has done great and kind things for them, and has more and better in reserve. 2. To give him glory as an eternal God, that has both his being and his blessedness from everlasting and to everlasting. 3. To do this with great affection and fervour of spirit, intimated in a double seal set to it, Amen, and Amen. We say Amen to it, and let all others say Amen too.

Luke 6:12-36 All The Blessings Of Life

A recent poll asked thousands what they most desired and the #1 answer was, "To be happy." When asked what they thought would make them happy the #1 answer was "I don't know."

Emptiness and loneliness are not unique to this generation. We studied Ecclesiastes last year and found so many things that [people put their hope of happiness into. Nicholas Cage said "I wonder of there is a hole in the soul of this generation.> We've inherited the dream but where d we take it? Its not just about cars and wealth."

Christina Onassis said "Happiness is not based on money. And the greatest proof of that is my family."

Madonna was asked are you a happy person? "I'm a tormented person. I have a lot of demons I am wrestling with. But I want to be happy. I have moments of happiness."

The statements Jesus made in the passage we are reading are similar to the Beatitudes in Matthew. The word "beatitude" is derived from the first word of each statement. In Latin, the word "blessed" is beatus. The word Jesus used is translated in Greek as makaroi, which is better translated "happy."

17 And he came down with them and stood on a level place, with a great crowd of his disciples and a great multitude of people from all Judea and Jerusalem and the seacoast of Tyre and Sidon, 18 who came to hear him and to be healed of their diseases. And those who were troubled with unclean spirits were cured. 19 And all the crowd sought to touch him, for power came out from him and healed them all.

This level place was not the same place as the Sermon oin the Mount. In fact, this sermon differs widely from the Sermon on the Mount, although there are some general similarities; such as the term "blessed."

The location is different: the Matthew 5-7 Sermon on the Mount is probably delivered just up the hill from Capernaum on the Sea of Galilee.

This sermon summarized by Luke is located on the plain, "a level place." Somewhere between Jerusalem in Judea and the sea coast area Gentile cities of Tyre and Sidon, possibly not too far from Megiddo, below the ridge from which Elijah had declared against the Prophets of Baal, closer to Nazareth.

The Beatitudes: All The Blessings Of Life

20 And he lifted up his eyes on his disciples, and said: "Blessed are you who are poor, for yours is the kingdom of God.

The question here is whether the exact same meaning for these four beatitudes is the exact same meaning for the ones in Matthew's gospel.  "Matthew 5:3 (KJV) Blessed are the poor in spirit: for theirs is the kingdom of heaven." Matt 5:3 Luke says "Blessed are you who are poor, for yours is the kingdom of God."

It would be easier to interpret it in synchronisation with Matthew's sermon. But is it what Luke is saying? In some ways a more literal interpretation of physical poverty is possibly more accurate (and harder to understand). Does this mean all who are impoverished are blessed?  It's counter claim in Luke 6: 24  "But woe to you who are rich, for you have received your consolation.  25 "Woe to you who are full now, for you shall be hungry."Woe to you who laugh now, for you shall mourn and weep."

These woes are not found in Matthews gospel! Jesus gives four positive attitudes and then beginning in verse 24, He mentions four "woes" directly corresponding to these positive attitudes.

I think it would seem to indicate that physical wealth is what is being frowned upon.  Perhaps it is in the broader reality that often the rich are more concerned about being rich and keeping rich than they are concerned about understanding deep spiritual realities?

After all, the Lord is talking about the Kingdom of God here. And the conclusions about how love acts found in the second half of the chapter don't really lead to wealth.

The term blessed indicated generally the untroubled state of mind of the rich.

Paul knew that the contemptible people of the world were the ones God often chose (1 Cor 1:26 For ye see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble, are called: ²⁷ But God hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world to confound the things which are mighty; ²⁸ And base things of the world, and things which are despised, hath God chosen, yea, and things which are not, to bring to nought things that are: ²⁹ That no flesh should glory in his presence. ³⁰ But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption: ³¹ That, according as it is written, He that glorieth, let him glory in the Lord. )

James 2:5 Hearken, my beloved brethren, Hath not God chosen the poor of this world rich in faith, and heirs of the kingdom which he hath promised to them that love him?

The issue of the blessedness of the poor is not that being poor makes you blessed, but that being in the Kingdom of God makes you blessed. Human need will be met by the fullness of divine salvation. (Luke 4: 17 And there was delivered unto him the book of the prophet Esaias. And when he had opened the book, he found the place where it was written, 18 The Spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor; he hath sent me to heal the brokenhearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised, 19 To preach the acceptable year of the Lord. )

There are people listening to me today who have plenty of money, but you aren't truly happy. I know widows on a fixed income who know the joy of the Lord. Your bank statement does not determine happiness. Happiness can only come when you understand you are spiritually bankrupt without the grace and mercy of God. It's hard for us to admit it, but we must declare that, in ourselves, we aren't worth very much. You say, "But I thought I was worth a lot to God." You are, but that says more about the character of God and His mercy than it does about you. Sometimes we think we are doing God a big favor because we are one of His followers. You must admit "God doesn't love me because I'm important . . . I'm important because God loves me." See the difference? To admit that outside the grace and mercy of God you aren't worth much is being poor in spirit.

21  "Blessed are you who are hungry now, for you shall be satisfied. In Matthew's Sermon on the Mount it has hunger and thirst for righteousness. Luke has blessed are those who are hungry now. Hunger is a companion of poverty. It's opposite is 25 "Woe to you who are full now, for you shall be hungry." There may be a background thought of the great Messianic feast, the Marriage feast of the Lamb at the end of the age where we shall be filled.

Jesus was talking about possessing a deep spiritual desire for .. something that is truly fulfilling… and realizing that can only be found in our Creator God.. People are hungry for the wrong things; that's why they aren't truly happy. People are hungry for happiness, for pleasure, for success, fame, or money. Jesus said the only way to be truly happy was to hunger and recognize that the Lord was deep inner need.

Hunger and thirst are real things. We need no argument to prove this; we have all felt them for ourselves, even though it may have been in a very slight degree. Ay, how real they are He who spoke of them well knew, for had He not but now ended His long fast of forty days in the wilderness?

They are active feelings that will assert themselves. The poor man may know his poverty, and yet be so accustomed to it as to have no wish to escape from it. The sick man may be too ill to want to get better, his only wish being to be let alone and die in peace. But hunger and thirst tell of a want within, a reaching after that without which they cannot be stilled. They will seek fulfillment actively.

They are intense, overpowering, and gain the mastery over the man, making him act contrary to the instincts of reason. What stories we have heard or read of the terrible extremities to which hunger or thirst have reduced men. Maddened by the desire of drink, they have drunk salt water, plunged into the sea to put an end to their sufferings, or drawn lots which should die to save the rest alive. Driven by gnawings of hunger, men have faced disgrace, and stooped to steal rather than suffer any longer.  They have one ambition.

They are universal, for they are felt by rich as well as poor; they are inseparable from our being, constituted as we are; they are God-implanted instincts.

Too many people come to church and sit with a "do not disturb" sign around their necks rather than actively seeking the life of God in their soul. Now, skip down to verse 24 to see the negative side of this attitude. Jesus said, "Woe to you who are well fed now, for you will go hungry." Remember, Jesus isn't referring primarily to satisfying your physical hunger; it wouldn't make sense in that case. It is a natural urge for us to be well fed. I believe Jesus is talking about the attitude that doesn't hunger and thirst for God and His kingdom. The dangerous attitude can be summarized as a dangerous attitude of Self-satisfaction produces complacency.

"Blessed are you who weep now, for you shall laugh."  The Lord is probably wan ting us to include here a sorrow for the way the world is, under the rampages of sin and death, with probably a mourning of repentance included too.

"Woe to you who laugh now, for you shall mourn and weep.  The corresponding woe speaks of an end of the age judgement of God on all in rebellion to Him.  The thought is based on the passages which remind us the Lord will turn sorrow into joy at the final judgement.

Isa 60:20 The sun shall be no more thy light by day; neither for brightness shall the moon give light unto thee: but the LORD shall be unto thee an everlasting light, and thy God thy glory.  ²⁰ Thy sun shall no more go down; neither shall thy moon withdraw itself: for the LORD shall be thine everlasting light, and the days of thy mourning shall be ended.

Isa 61:3 ¹ The Spirit of the Lord GOD is upon me; because the LORD hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; ² To proclaim the acceptable year of the LORD, and the day of vengeance of our God; to comfort all that mourn; ³ To appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of the LORD, that he might be glorified.

Inappropriate laughter kills true joy. Jesus was not condemning the use of laughter. He has plenty to say about living a life of joy. In fact in only two verses He is going to say, "Rejoice and leap for joy." Remember, the word blessed means "happy." This almost sounds like a paradox: "The way to happiness is to mourn." Sadly, some people have taken it that way and have decided to live lives void of laughter and everything is doom, gloom, and despair–and it makes them feel holy. I believe Jesus is referring to a certain kind of sorrow. 2 Corinthians 7:10 tells us there is a godly sorrow leading to repentance. Jesus is talking about a realization of our sin that produces sorrow in our lives. When you fully realize you are spiritually bankrupt, worth nothing without the grace and mercy of God, it will cause you sorrow but that sorrow is wasted if it doesn't produce repentance in your life. Do you know what made Jesus cry? Sin. Not His sin, because He was sinless. In Luke 19, Jesus approached the city of Jerusalem. He knew they did not recognize Him as the Messiah, the Redeemer of Israel and the Bible says Jesus burst into tears. When the Bible says Jesus wept at the tomb of Lazarus, it uses a word meaning Jesus wept silently and a tear trickled down His cheek. But in Luke 19, the word means Jesus' body was racked with loud sobs. The unbelief and sin of those people made the Son of God mourn and weep–that's what Jesus is talking about. Do you know the one thing that grieves my heart more than anything else? My own sinfulness. I know I'm saved and all my sin has been put under the blood of Jesus. But sometimes sins creep into my life and I have to get on my knees before God and confess them and repent of them. I don't have to pray to be saved again–but to maintain my intimacy and fellowship with Jesus.

22 "Blessed are you when people hate you and when they exclude you and revile you and spurn your name as evil, on account of the Son of Man! 23  Rejoice in that day, and leap for joy, for behold, your reward is great in heaven; for so their fathers did to the prophets. 26 "Woe to you, when all people speak well of you, for so their fathers did to the false prophets.

Enduring persecution produces joy. Jesus promised those who followed His teaching would be excluded and rejected but that's okay, because they rejected Him. One of the most powerful desires we have is to be accepted in a crowd; it's especially tough on teenagers. The want to be a part of the "crowd." They want to have someone to sit with and not stand out.  They want a crowd they can hang out with. That's normal. However, there is a real danger in living the kind of life that is always seeking to win the approval of man. Jesus warned against that in verse 26 when He said, "Woe to you when all men speak well of you." Living for the praise of people is a wasted life. Now, of course, Jesus is not teaching you should live such an obnoxious kind of lifestyle that you make people hate you. His next line in His sermon on the plain says, "Love your enemies, do good to those who hate you." It all boils down to this question: Are you trying to please God or people in this life? If you live only to please other people, chances are you will displease God. However, if your driving goal is to please God, most people will not accept you because they do not accept God's Word. But standing up and being different and  knowing what your life is to be all about is so freeing that it brings its own joy! A joy in knowing God. And your rewards? "Working for the Lord doesn't pay much, but the retirement benefits are out of this world!"

All The Bounties Of Love

 27 "But I say to you who hear, Love your enemies, do good to those who hate you, 28  bless those who curse you, pray for those who abuse you. 29  To one who strikes you on the cheek, offer the other also, and from one who takes away your cloak do not withhold your tunic2  either.  30  Give to everyone who begs from you, and from one who takes away your goods do not demand them back. 31 And as you wish that others would do to you, do so to them.

 32  "If you love those who love you, what benefit is that to you? For even sinners love those who love them. 33 And if you do good to those who do good to you, what benefit is that to you? For even sinners do the same. 34 And if you lend to those from whom you expect to receive, what credit is that to you? Even sinners lend to sinners, to get back the same amount. 35 But love your enemies, and do good, and lend, expecting nothing in return, and your reward will be great, and you will be sons of the Most High, for he is kind to the ungrateful and the evil. 36  Be merciful, even as your Father is merciful.

The major principle: Holy Spirit-shaped kindness is when you treat others the way you would wish to be treated.  Jesus said, 31 "Do to others as you would have them do to you." 31 "And as you wish that others would do to you, do so to them."

 My only objection to calling this The Golden Rule is it is worth far more than all the gold in the world! These words of Jesus were revolutionary. This demands a radical kind of living that flies in the face of natural human reactions. Throughout history, other religious leaders have made similar points, with one major distinction. Everyone except Jesus puts the principle in its negative form. For instance, Rabbi Hilliel said, "What is hateful to you–do not to another." Philo, the Great philosopher of Alexandria said, "What you hate to suffer, do not do to anyone else." Even Confucius said, "What you do not want done to yourself, do not do to others." Socrates, Buddha, Aristotle and others made similar statements but all these forms are in the negative. It's like the well-known medical maxim: "First do no harm." But Jesus is the only one who made kindness proactive. Do to others what you wish done to yourself. He makes kindness pre-emptive: Don't wait on the other person; show kindness first!

Exodus 23: 3 Do not show favoritism to a poor person in his lawsuit.  4 "If you come across your enemy's stray ox or donkey, you must return it to him.  5 "If you see the donkey of someone who hates you lying [helpless]under its load, and you want to refrain from helping it, you must help with it."

I. DEMONSTRATE LOVE TO YOUR ENEMIES—HOW?

Love and kindness are twin virtues. We trip when we read the word "love" because we use the same word when we say we love our mates that we use to say we love ice cream. Remember in the language in which the Bible was written there were at least three words we use to translate love. Eros meant romantic love. Phileo meant fondness. But the word Jesus used here is agape which means to seek the best for the other person. It is not a feeling; it is a choice. Love is a decision, and kindness is the act of showing love. Kindness is love in action. Kindness is love with its work clothes on. Here are two ways to demonstrate love to your enemies:

1. Injured? Don't retaliate (your cheek)

Now, almost everyone is familiar with the phrase "turn the other cheek" but few people understand exactly what Jesus meant. I knew a young preacher who was attacked by a couple of young thugs years ago, and rather than fight back, run or defend himself, he didn't resist and he had the tar beaten out of him. He "turned the other cheek" in his own words. He ended up in the hospital, feeling good that he had obeyed Jesus. Excuse me, but I think he completely missed the point. Some people think Jesus meant if someone balls up their fist and delivers a roundhouse punch to your face, you are supposed to get up and let them hit you again. This is not what Jesus was talking about. My heart is broken to think some wives allow their husbands to physically abuse them and they base their passive behavior on these words. Physical abuse is never justified. If you are being abused, let someone know. While the Bible teaches parents are to physically discipline their children, it must never become child abuse. A wife or a child should never simply endure unreasonable abuse. Jesus is not talking about standing by passively and absorbing violence. It's okay to defend yourself, to protect yourself and your family. And sometimes it's best to simply run away. I remember one rather frank Scottish preacher saying, "If someone tries to pick a fight, you ha'e got two other cheeks a little lower that you need to turn–and then run!"

The term "slaps you on the right cheek" refers not to a painful blow delivered in an assault, but to the intentionally insulting backhanded slap, designed to "express the greatest possible contempt and challenge."

Jesus said, "No, don't be drawn into a conflict, if you can avoid it." To put it another way, "It takes two to tangle." "I don't get mad–I get even?" That's the "eye for an eye" ethic. Every argument and conflict began with an opening blow. I believe the idea of "turning the other cheek" relates more to verbal abuse than to physical abuse. When someone slaps us verbally, what do we want to do? Hit back. "Well, the same to you, buddy and more of it!" The best opportunity to apply this principle is when someone hands you a verbal slap. Proverbs 15:1 says, "A soft answer turns away wrath, but grievous words stir up anger."

2. Insulted? Don't resent (your cloak)

If you were a Hebrew man who needed to borrow some money, you would ask an individual for a loan. According to the custom of the day, if you borrowed some money, you had to offer your outer garment as "collateral" to guarantee repayment of the loan. If you defaulted, the person got to keep your cloak. But if the person loaning you the money trusted you, they would refuse to take your cloak; they would just take your word you would repay the loan. It was a compliment to your character if the one making the loan didn't require your coat. However, if the person loaning you the money didn't know you or trust you, they would keep your cloak. And if you were a real credit risk, in other words a really sorry person, the one making the loan would also demand your inner garment as well. It was an insult, because no respectable Jewish man would take off his shirt in public. It was actually a major insult to keep a cloak and it was insult upon insult to demand the borrower's shirt as well. Do you see the point here? Jesus was saying if someone insulted you by doubting your integrity, don't puff up and stomp off in anger. Go ahead; let them have your shirt, too. He is teaching humility. What is inferred is that you will repay the loan and reclaim your shirt and cloak. But then, the natural reaction would be to deeply resent the way that person treated you in the transaction.  The point Jesus is making is that you will be insulted. You will be mistreated and unappreciated. When it happens, don't get upset and stew over it. Humble yourself and deflect the insult. Jesus already predicted in verse 22 that if you keep these principles you would be hated, excluded and insulted. He is saying, "Don't let it get to you. Rejoice because that's how they treated the prophets!"

Have you found how easy it is to love people who show love to you? Kindness is not loving those people who love you. Kindness is demonstrating love toward your enemies. Kindness doesn't ask, "What's in it for me?" Kindness always asks, "What can I do for you?"

LEND TO OTHERS WITHOUT EXPECTING A RETURN—WHY?

Like the others, these verses have been greatly misinterpreted. In verse 34 Jesus asks, "And if you lend to those from whom you expect repayment, what credit (grace) is that to you? Even 'sinners' lend to 'sinners' expecting to be repaid in full." Then in verse 35 He repeats how to show kindness, "But love your enemies, do good to them, and lend to them without expecting to get anything back." Does that mean when your neighbor borrows your tools you shouldn't ever try to get them back? Does it mean you should lend money to people and never ask them to repay you? Actually, the word for "lend" is the legal word meaning "to lend for interest in a business transaction." (Greek word danizo). The key to understanding this directive is found in the word "expecting." It's a strong word meaning to "be in despair." We could substitute the word "worry." To paraphrase Jesus, He was saying, "when you lend something to someone, don't sit around pulling your hair out until you are repaid; don't despair about whether or it is repaid." It's dangerous to be so materialistically minded that you lose sleep over dollar you have given away or loaned away.

Because God's reward is greater than any earthly payback But if you follow these directions God has greater reward for you. It's found in verse 35. When you show kindness you'll be called a Child of God. You demonstrate you are one of God's children because you are acting Godly, reflecting His character. Can you put a price tag on that?

Because God's reward lasts longer than any material reward Any earthly payback you receive is only temporary, because everything in this world is temporary, except for two things. The only eternal components we deal with are the Word of God and the souls of people. Any money, tools, possessions, or property you loan to others will one day pass away.

The reason we demonstrate kindness is because we love our Father and b y God's grace we start to reflect His character.

What do you call it when you lend something to someone and don't expect to be repaid? It's called giving. That's the nature of our Heavenly Father. He is a good God and every good and perfect gift in our life has come from Him. When you have a Christ-like attitude, you go through life trying to see how much you can give, not how much you can collect from those to whom you have lent something. If you only give a gift to someone expecting something in return, it's not really a gift–it's a loan.

SHOW MERCY TO THOSE WHO DON'T DESERVE IT -WHAT?

Look again at the last part of verse 35. Jesus says categorically we should show kindness "because He (the Father) is kind to (notice the two groups) the ungrateful and wicked. Be merciful just as your Father is merciful." Do you know about whom Jesus is referring when He mentions the "ungrateful" and the "wicked?" Did you imagine some terrible reprobate? Actually, He is speaking about you and me. In our lost condition we were ungrateful and wicked; we desperately need the mercy of God. Let's answer the question, in this context, what is mercy? 1. Real mercy is being kind to those who never say "Thanks" to you, or even ignore you!

Just as God is merciful to the ungrateful, so should we be. Again, it's easy to show mercy to those who have loved you and treated you with kindness but anybody can do that. It takes the power of the Holy Spirit to show mercy to those who never appreciate us.

Real mercy is forgiving those who have hurt you–even if they don't ask for it! Remember the Lord Jesus said "Father forgive them for they know not what they do." (Luke 6:36 [ESV2011])  Be merciful, even as your Father is merciful.