 
The Blessings of God

By Lucas Dawn

Smashwords Edition

Copyright 2012 Lucas Dawn

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Table of Contents

Chapter 1 - God's Blessings in the Old Testament

Chapter 2 - God's Blessings in the New Testament

Chapter 3 - Conclusions and Questions

Introduction

It's good to give thanks for God's blessings. But how good are we at identifying divine blessings? And how well do we use the Bible to decide what is a blessing from God?

We are familiar with certain prayers and phrases that refer to blessing: we thank God for our many blessings at meal time; we ask God to bless our loved ones at bed time; we hear the solemn "God bless America" at war time; and we say a casual "bless you" when someone sneezes.

So God's "many blessings" seem to include bountiful food, good health, cherished families and friends who are faring well, and a strong nation. Hasn't God always blessed people in these ways? Isn't the Bible full of stories about such blessings from God?

Yes, the Old Testament is full of such stories; but there are fundamental differences between what is a blessing in the Old Testament and what is a blessing in the New Testament. Blessings given to Abraham or Moses were different from the blessings spoken by Jesus.

For example, Abraham's blessings include his descendants, who will become a great nation; some of them will be kings (Gen. 12:2; 17:6-7). Just before Jesus is born, a pregnant Mary says God has remembered the promise of blessing to Abraham, for her son is to be the son of God, the future king; all generations will call her blessed (Lk. 1:32-33,48,54-55). Likewise, Elizabeth pronounces Mary—and the fruit of her womb—as blessed (Lk. 1:42,45).

Later, however, when a woman blesses the womb that bore Jesus, he responds that it is rather the ones who hear the word of God and keep it who are blessed (Lk. 11:27-28). Jesus now speaks the word of God; those who hear this word and do it are his mother and brothers (Lk. 5:1; 8:21). They are the ones blessed by Jesus, in contrast to Mary and his brothers who stand outside (Lk. 8:19-20). Jesus' new kingdom is a new family with new blessings.

This book will focus on the special blessings God gives, first to Israel—and then above all to disciples of Jesus. The basic structure of the old covenant (of Moses) sets forth God's commands for a special nation, then details the blessings or curses, depending on whether Israel obeys. When Jesus comes as the anointed Christ (king) and fulfills the law and the prophets with a new covenant, he creates the most special kingdom of all, an international kingdom of disciples; he gives this kingdom new commands and new blessings.

The first chapter of this book will describe the main blessings of the Old Testament—and discuss "Christian" prayers that often presume these particular blessings now belong to them. The second chapter will describe the primary blessings of the New Testament, and discuss the differences between these blessings and those of the Old Testament. The final chapter will summarize what should be considered blessings from God at the present time, and answer some questions that may arise from reading this book.

What is at stake is indeed not just our prayers of thanks—or our hopes—for God's blessings; at stake is our whole way of life. Our preference for certain blessings reflects what we value in life. Do these values come from the Old Testament or New Testament? Ultimately, what is at stake is not just blessing now, but blessing in the future: eternal life, or eternal death.

Chapter 1

God's Blessings in the Old Testament

God's first blessing comes after creating man, male and female: God blesses them and says to be fruitful and multiply, and fill the earth (Gen. 1:28). God's blessing here enables the man and woman to produce children: in Gen. 17:16 an elderly Sarah is too old to have children but God will bless her and she will be a mother of nations; then in Gen. 17:20, God will bless Ishmael and make him fruitful and multiply him; God will make him a great nation.

As the children of Adam and Eve multiply over the earth, however, God's blessing turns into a curse. Because the earth becomes filled with violence and corruption, God decides to destroy "all flesh"—except righteous Noah and his family (Gen. 6:9-18). Nevertheless, after the flood, God blesses Noah and his sons and tells them to be fruitful and multiply, and fill the earth (again) (Gen. 9:1).

The language of blessing and cursing reappears when Noah's son Ham sees his father's nakedness and tells his brothers, Shem and Japheth. The result is that Noah curses Ham's son, Canaan, and blesses Shem and Japheth: Canaan's curse is to become a slave to his brothers; Shem is to be blessed by the Lord and let Canaan be his slave; Japheth is to be enlarged by God and let Canaan be his slave (Gen. 9:22-27).

God's special blessings to Abraham and his descendants

With Abraham, a descendant of Shem, a major turning point comes in God's blessing. God tells Abram to go to the land God will show him—designated shortly thereafter as the land of Canaan. God will make him a great nation, will bless him and make his name great, so that he will be a blessing (Gen. 12:1-2,5). Moreover, God will bless those who bless Abram and curse those who curse Abram; through him, God will bless all the families of the earth (Gen. 12:3).

After Abram enters the land of Canaan, and sees the Canaanites there, God assures him the land will be given to his descendants (Gen. 12:6-7). This seems to be connected to Noah's blessing on Shem (Abram's forefather) and curse on Canaan, spoken many generations earlier.

In Gen. 14:8-12, five kings in Canaan fight against four invading kings from east of Canaan. The invaders win and even capture Lot, Abram's nephew. So Abram and his men chase after them, overpower them, and bring back Lot and the others who were captured (Gen. 14:14-16). As a result, Melchizedek, king of Salem (Jerusalem) and a priest of "God Most High" says, "Blessed be Abram by God Most High, maker of heaven and earth, and blessed be God Most High, who delivered your enemies into your hand." Abram responds by giving Melchizedek a tenth of all his possessions (Gen. 14:18-20). All of this fulfills God's earlier promise (in Gen. 12:3) to bless those who bless Abram, and curse those (enemies) who curse him.

Yet when Abram and his wife Sarai become old, they still lack the blessing of children and descendants. So God renews the promises (of blessing), and changes Abram's name to Abraham—because he will be the father of a multitude of nations (Gen. 17:1-5). Likewise God changes Sarai's name to Sarah; God will bless her, and give her a son, Isaac; and she will be a mother of nations (Gen. 17:15-16,19).

After Isaac is born, God eventually asks Abraham to sacrifice his only son, and seemingly give up this crucial blessing (Gen. 22:2). When Abraham obeys and is about to slay his only son, God congratulates his obedience and rescues Isaac (Gen. 22:10-12). Then God reaffirms the blessing of multiplying his descendants, who will possess the gate of their enemies, and by whom all the nations of the earth will be blessed (Gen. 22:15-18).

Isaac receives similar words of blessing from God, like those given to his father Abraham (Gen. 26:2-5). When Isaac sows in that land (the land of the Philistines), he reaps a hundredfold; the Lord blesses him and he becomes rich, having also flocks and herds and a great household (Gen. 26:12-14). This, however, leads the Philistines to tell him to leave their land (Gen. 26:16).

Isaac's sons, Jacob and Esau, become estranged over Jacob's deceitful taking of Esau's (the firstborn's) blessing. Isaac thus unknowingly blesses Jacob, asking God to give him much grain and wine, to let peoples serve him, even his brothers, and to curse everyone who curses him, but bless everyone who blesses him (Gen. 27:27-29).

In Gen. 28:1-4, Isaac says Jacob (like himself in Gen. 24:3-4) is not to marry a Canaanite. After he finds a wife (among the daughters of Laban, his uncle), Isaac says God Almighty will bless Jacob, making him fruitful so that he multiplies in the land. Isaac also asks God to give the blessing of Abraham to Jacob and his descendants: they will take possession of the land God gave to Abraham.

Later, God Almighty will appear to Jacob and bless him with a new name, Israel, and assure him also of the future blessings of descendants and land first given to Abraham and Isaac (Gen. 35:10-12). At the end of Jacob's life, he in turn blesses his son Joseph, and asks God to bless the two sons of Joseph by fulfilling the blessing promised to Abraham, Isaac, and Jacob: their descendants will become a multitude (Gen. 48:15-16).

Thus the blessings of God in Genesis center around being fruitful and having descendants. These blessings especially come to focus on a particular family: Abraham and his descendants. God will give them the land of Canaan, prosper them in that land, and overthrow their enemies.

Already one can notice the similarity between some Christians' favorite "blessings" and the blessings in Genesis. When these Christians think of their families and friends, they feel blessed—and ask God to bless all of them in the future. When they think of their good food and how God has prospered them, they feel blessed—and thank God for these "many blessings." When they think of their great nation and its religious heritage, they feel blessed—and ask God to continue to bless this bountiful land.

Why do Christians apply to themselves these specific blessings given to Abraham and his descendants? Christians know that Jesus is the descendant of Abraham through whom all the nations of the earth are blessed. In the New Testament, the blessing promised to Abraham in Gen. 22:18—that by his "seed" (singular) all the nations of the earth will bless themselves—is fulfilled in Jesus. Jesus is the "seed" (descendant, offspring) of Abraham, through whom all the families of the earth will be blessed (Acts 3:13,25-26); the promise to Abraham and his "offspring" ultimately refers not to his many descendants but to one offspring, Christ (Gal. 3:16).

Now that Christ has come, the blessing of Abraham comes to all nations, to all the Gentiles: that blessing is not now (physical) descendants or a promised land or prosperous people; the blessing (of Abraham) is now especially the Spirit, and the fruit of the Spirit (Gal. 3:14; 5:22-23). The blessings of Jesus' new covenant are different from those of Genesis.

All those who have faith in(to) Jesus Christ join him as the true children of Abraham (Gal. 3:7-9,14,16). In Gal. 4:21-31, Paul contrasts those "born according to the Spirit" (who are the true children of promise) with those "born according to the flesh" (the present Jerusalem, that is, most Jewish descendants of Abraham). The descendants of Abraham according to the flesh now persecute the true children of Abraham. Paul concludes that the Jews who remain in slavery under the law (of Moses and Mount Sinai) will be cast out and not inherit the promise. So the tables are turned: those Jews who "curse" (persecute) the true children of Abraham end up cursing themselves.

Thus not all who are (physical) descendants of Abraham are "children of Abraham" (Rom. 9:6-7). God fulfilled his promise to Abraham by choosing Isaac (over Ishmael), and Jacob (over Esau); and God continues to "elect" and call "vessels of mercy," not only from among Abraham's (physical) descendants, but also from among the Gentiles (Rom. 9:11-13,23-24).

The New Testament book of Hebrews asserts Melchizedek was superior to Abraham, and concludes Christ is like Melchizedek, a perfect priest forever, who offers a better hope and better promises (Heb. 7-8). The purpose of Hebrews is to show the superiority of Christ over his forefathers—and their covenants and promises and blessings—so that Jewish Christians (or Gentile Christians enamored with the Old Testament and Israel) do not allow the older blessings (and commands) to overshadow those of Christ.

The blessings of the covenant given to Moses and Israel

By the time of Ex. 1:7, the descendants of Abraham have been fruitful, have multiplied, and have become very strong—in the land of Egypt, migrating there due to famine. The Egyptians respond by enslaving them.

When the enslaved people of Israel cry out to God for help, God hears them and remembers the covenant with Abraham, Isaac, and Jacob (Ex. 2:23-24). So the angel of the Lord appears to Moses in a burning bush, saying "I am the God of your father, the God of Abraham, the God of Isaac, and the God of Jacob" (Ex. 3:6). God has heard their cry and has come to deliver them and bring them out of Egypt to a land flowing with milk and honey (back to the land of Canaan) (Ex. 3:7-8).

When Moses asks about God's name, the reply is "I am who I am" (Ex. 3:14). The Hebrew "I am who I am" can also be translated "I was who I was" and/or "I will be who I will be" (and thus can include past, present, and future all at once). All of this relates here because God is the God who promised blessings to their fathers in the past, who hears their cry in the present, and who will lead them to the promised land in the future. So the blessings promised to Abraham, Isaac, and Jacob are now reaffirmed to the increasingly numerous but oppressed people of Israel.

Shortly thereafter, God gives Moses and Israel their covenant on Mt. Sinai. This covenant is for the descendants of Abraham, Isaac, and Jacob as they prepare to enter their promised land. It includes commands about worshiping and serving God, loving their neighbors (fellow-Israelites), and destroying the Canaanites in the land (Ex. 20-24). If they obey God's commands, they will be blessed; if they disobey, curses will come.

In Deut. 1:11 Moses begins to explain the (covenant) law by praying the Lord, the God of their fathers, would make them a thousand times as many as they are, and bless them as promised. More specifically, in Deut. 7:12-14, Moses says if they keep these commands of the law, the Lord will keep the covenant (promises): God will bless them and multiply them, blessing the fruit of their bodies and the fruit of their ground (their grain, wine, and oil), and increase their cattle and flock in the promised land. Then they will be blessed above all peoples.

Indeed, if they obey all God's commands, there will be no poor among them, for the Lord will bless them in the land, as promised (Deut. 15:4-6). In Deut. 26:12-15, if the people pay all the tithe of the produce of the land in the third year, giving it to the Levite, the sojourner, the fatherless, and the widow, that they may eat and be filled, then they can ask the Lord to bless obedient Israel and the ground given them, a land flowing with milk and honey.

The whole chapter of Deut. 28 gives even more details about the blessings and curses promised in the covenant—depending on whether Israel obeys or not. Deut. 28:1-12 says if they obey all the commands of God, they will receive God's special blessings: being set high above all the nations of the earth; being blessed in the city and in the field; increasing the fruit of their body, the fruit of their ground, and the fruit of their beasts; abounding in prosperity in the land; abundant rain; lending to many nations, and borrowing from none; and defeating their enemies.

On the other hand, if Israel does not obey all God's commands, the above blessings will turn into curses; they will be destroyed and scattered among all the peoples, where they will serve their gods and find no rest (Deut. 28:15-68).

Moses warns that both future blessings and curses will in fact come upon them; yet when they are scattered among all the nations and then remember the Lord and obey the commands, the Lord will restore them and gather them again in the land of their fathers (Deut. 30:1-5).

In Deut. 30:15-20, Moses concludes that if they obey God's commands, they will live and multiply, and the Lord will bless them in the land; but if they turn away, they will perish and not live long in the land. The choice is theirs: life or death, blessing or curse. So choose life, loving the Lord, obeying God's voice, for that means life and length of days, dwelling in the land God promised to give to their fathers, to Abraham, Isaac, and Jacob.

We now know that Israel did continually disobey their covenant and eventually the curse came: exile to a strange land. Although some of the exiles did return later to their land, as promised, they faced continuous pressure from enemies within and without.

By the time of Jesus, Israel is occupied by the Roman Empire; but the worst is soon to come. Jesus tells the evil and adulterous generation of his time that Israel's killing the former prophets has led to their imminent destruction and desolation (from Rome) (for example, Lk. 13:34-35; 21:20-24). Upon this final generation will come all the righteous blood shed on earth (by them and their forefathers), from the blood of Abel to the blood of Zechariah (Mt. 23:35-36). The long, historical disobedience has come to a head; the final covenant curses will come soon.

Rome does destroy Jerusalem within that generation, and scatters the people to other lands. Unlike Moses, however, Jesus does not predict a return of Israel to their land; Jesus does not reaffirm the covenant (blessings) given to Israel. Jesus points instead to his new covenant.

If Christians focus on Jesus—and not Moses—they will not assume their nation is a chosen nation, like Israel was; they will not presume God has blessed America. For the new kingdom of Jesus is to be found among all the nations of the earth (fulfilling the promise of blessing to Abraham, that his "seed" would be a blessing to all nations). Jesus' kingdom is an international kingdom of groups of disciples, a minority in every nation, including Israel. These are the people now blessed by God.

Jesus also says his disciples will be hated by all nations for his sake (Mt. 24:9). Jesus was hated by the leaders of the kingdom of Israel, and his disciples faced similar hate from those same leaders in the book of Acts. Because Jesus and his new kingdom have come, the kingdom of Israel is being replaced. (This does not mean rejecting all Jews, since some Jews are disciples in Jesus' new kingdom.)

From the start, Jesus' ministry proclaims the beginning of his new kingdom (Mt. 4:17), rather than the reform of the long disobedient kingdom of Israel. The new king calls disciples to enter a kingdom that will be empowered by the Spirit to be faithful to its king. This new king and kingdom can not be reconciled with the old kings and kingdoms, including the kingdom of Israel and its leaders.

So why do Christians now pledge allegiance to a kingdom of earth (like Israel or the U.S.)? Their new covenant is not like the old covenant God made with one chosen nation. As Heb. 8:13 says, since the new covenant has come, the first is obsolete. When Jesus comes with his new covenant, the old is now to vanish away.

As disciples go out and make disciples among all the nations (Mt. 28:19-20), they will not produce Christian nations but small groups of disciples (like a mustard seed) in every nation. The new covenant is about a new kingdom of disciples found in every nation—who are hated by (various loyal citizens of) those nations because they confess that Jesus is their exclusive king: Jesus is Lord. Jesus' new kingdom will be made up of obedient disciples who remain faithful to him as their one true king (the Lord, the Christ). To them now belong God's new (and different) blessings; the blessings of the old covenant, for the nation of Israel, are obsolete.

Later Old Testament passages remind Israel about the blessings of their covenant

Various psalms remember Israel's covenant and blessings. Ps. 1:1-3 begins by blessing the one whose delight is in the law of the Lord; in all he does, he prospers. Ps. 33:12 reaffirms that blessed is the nation whose God is the Lord, the people (Israel) whom God has chosen.

A common benediction still spoken in churches is similar to Ps. 67:1: May God be gracious to us and bless us and make his face shine upon us. This benediction is based on Num. 6:22-27, where God tells Moses to instruct Aaron and his sons to bless the people of Israel, saying, "The Lord bless you and keep you; the Lord make his face to shine upon you, and be gracious to you; the Lord lift up his countenance upon you, and give you peace."

This blessing is specifically for the people of Israel, not for disciples of Jesus. The peace of Num. 6:26 is the broad well-being of _shalom_ in the old covenant, a peace that includes prosperity in the promised land.

Why do church pastors use this benediction with no explanation? What peace is in the minds of those who hear this blessing now?

Ps. 112:1-3 expresses in more detail the familiar blessings of the covenant of Moses: "Blessed is the one who fears the Lord, who delights in the commands; his descendants will be strong in the land, the generation of the upright will be blessed; wealth and riches are in his house, and his righteousness endures forever."

Another example from the psalms would be Ps. 128, whose six verses add more familiar details to the blessings of God's covenant people: blessed is everyone who fears the Lord, who walks in his ways; you will eat the fruit of the labor of your hands and it will be well with you; your wife will be like a fruitful vine and your children like olive shoots; may you see the prosperity of Jerusalem all your days; may you see your children's children; peace on Israel.

An Old Testament prayer for blessing that has become popular among some Christians is the prayer of Jabez. In 1 Chron. 4:10 Jabez calls on the God of Israel, asking God to bless him, enlarge his border, and (for God's hand to) be with him and protect (or keep) him from harm (or evil). This prayer includes covenant blessings given to Moses: a prosperous land and victory over enemies. Yet some Christians now use this prayer as a model for their own prayers.

Bruce Wilkinson's book—entitled _The Prayer of Jabez: Breaking Through to the Blessed Life_ —tries to apply the prayer to the ministries of present Christians. For example, he interprets Jabez's prayer about enlarging his border as being about more than real estate; he suggests Jabez wants more influence, more responsibility, so his life will make a greater impact for God. Yet Wilkinson does affirm the real estate factor; he says Jabez looks at the spread of land his family passes down and asks God to enlarge it.

Then Wilkinson adds that if Jabez had worked on Wall Street, his prayer would be about increasing the value of his investment portfolios. Wilkinson says if Christian businessmen are doing business God's way (being honest, hard-working?), they can absolutely ask God to pray for more business. Their business is the territory God can enlarge. Wilkinson again asserts this is about more than just making money; a growing business is an expanding opportunity to touch lives, to affect the business community and the larger world. The presumption here is that the old covenant blessings of increased prosperity for those faithful to God's commands can now inspire others to seek the same blessings—by turning to God.

Perhaps the most common blessing preached about in churches is found in Mal. 3:10: "Bring the full tithes into the storehouse, that there may be food in my house; put me to the test, says the Lord, (and see) if I will not open the windows of heaven and pour down an overflowing blessing." This reflects the words in Deut. 26:12-15 about tithing the produce of the land, so the poor can eat, to be followed by the blessing of more produce on the land in the future.

Churches use this passage to encourage members to tithe: they will be blessed with even more if they give their tenth to God. Nothing is said about the tithe being intended to feed the poor. For church tithes mainly pay for pastors' (middle class) salaries and building bills. Little is also said about the context of Israel, its promised land, and these promised blessings in the covenant given specificially to Israel.

But isn't the tithe also required in the new covenant? No, there is only one passage in the New Testament where Jesus gives some affirmation of the law about tithing. In Mt. 23:23 Jesus speaks a woe upon the scribes and Pharisees because they meticulously tithe even the smallest herbs while conveniently ignoring the more important commands of their law: justice (for the poor), mercy (to those in need), and faith. He says they should have done the latter without neglecting the former (tithing). Jesus is simply saying that tithing is part of their covenant; they should have been tithing as the law says—but even more so practicing justice, mercy, and faith. He is not speaking to disciples, and is not drawing tithing into his new covenant.

Indeed, showing mercy and giving to those in need will be an important part of the new covenant; but it will not be connected with tithing. Tithing to take care of the expenses of the house of God and those who administer it is not continued in the new covenant; for the "house" of God in the new covenant is not a building but the people (disciples) themselves; and if some leaders are in need, they can join the larger number of those like widows and orphans who receive mercy from the rest. Generosity is commanded; giving only a tenth in the face of extensive need would hardly be generous.

While church leaders say give to the church—which turns out to be giving to them themselves—Jesus says give to the poor. The early churches in the New Testament met in homes, built no houses of God, and helped provide for basic needs, especially for those of the household of faith. They did not provide middle class salaries to "priests" who officiated over the "altar" (saying mass) or who preached to a silent majority. Their gatherings in homes were rather full of participation from those present (1 Cor. 14:1-5,26-32).

So it is vital to determine the differences between blessings in the Old Testament and those in the New Testament. And it is crucial to know whether the blessings Christians are thankful for, or desire, are truly blessings given by God. Maybe they're not so blessed after all.

Chapter 2

God's Blessings in the New Testament

At the beginning of the New Testament, in Mt. 1:1-2, Jesus Christ becomes the key descendant of Abraham. The blessing promised to Abraham—that through him God would bless all the families of the earth—now comes to fulfillment in Jesus: the risen Christ (king) sends his disciples out to all the nations to make new disciples (Mt. 28:18-20).

The summary of Matthew's genealogy in 1:17 emphasizes not only Abraham, David, and the Christ (like 1:1) but also the deportation of Israel to Babylon. Due to their disobedience of the law of Moses, God punishes Israel with the curse of the covenant, not the blessing: they lose their kingdom and their promised land.

The blessing of a new kingdom and king

Centuries after the nation's exile (and return), a special prophet, John the Baptist, appears in Israel. The kingdom of Israel has not recovered from God's earlier punishment; it is now occupied by Gentile Romans. Yet John announces the approach of a new kingdom—the kingdom of heaven—and a new king (Mt. 3:1-2,11). When Jewish leaders come to him, he calls them a brood of vipers (3:7). He says their pride in having Abraham as their father is misplaced, for they are not bearing fruit (see 3:8); these tall, proud "trees" are fruitless; they will be cut down and thrown in the fire (3:8-10).

John promises a new king, one coming after him who is stronger, who will baptize with the Holy Spirit and fire (Mt. 3:11). When Jesus comes to be baptized by John, John says he should be the one to be baptized (with the Holy Spirit) by Jesus (3:13-14). But Jesus insists on being baptized; his baptizing others with the Spirit will come later.

Then the heavens open, the Spirit of God descends on Jesus, and a voice from heaven says, "This is my beloved son, with whom I am pleased" (Mt. 3:16-17). These words recall Ps. 2:6-7, where the Lord decrees to the new king, "You are my son; today I have begotten you." This decree comes despite the rulers who plot against the Lord and his anointed (king) (Ps. 2:2). Now, the (first) enemies of the new royal son, Jesus, will especially be the ruling fathers of the kingdom of Israel—the scribes of the Pharisees and the chief priests of the Sadducees. The Roman governors allow these Jewish leaders to preside over most aspects of daily life.

So Jesus is anointed by the Spirit as the new king of the kingdom of heaven (literally, the kingdom of the heavens). The heavens have opened, the Spirit has descended and anointed him, and the voice from the heavens has decreed him to be the true son, the true king. The Greek phrase kingdom of heaven can also be translated as the kingdom from heaven. The new kingdom has begun.

The kingdom of Israel, a blessing (of a great nation) promised to Abraham, is being replaced by this new blessing, a kingdom to be ruled by the premier descendant of Abraham. Jesus never intends to reform the nation of Israel—unlike Jewish prophets and kings before him; from the beginning Jesus announces a new kingdom and new blessings (Mt. 4:17; 5:3-12).

The phrase "kingdom of heaven" is found only in Matthew; the other gospels use "the kingdom of God." Both phrases refer to the same kingdom. In Mt. 19:23-24 the two phrases are interchangeable. And Mark and Luke use the phrase kingdom of God in the same teaching where Matthew uses the kingdom of heaven (for example, compare Mt. 13:11; Mk. 4:11; and Lk. 8:10).

This new kingdom and king—and the Spirit from heaven—are God's primary blessings now. Jesus' beatitudes highlight this kingdom as the main blessing by naming it twice, at the beginning and near the end (Mt. 5:3,10).

The blessing of the Spirit in Jesus and his poor disciples

In Mt. 5:3-12 Jesus begins to teach his disciples the blessedness of his new kingdom; for these disciples will be the nucleus of this kingdom, following him as their king.

Jesus' first blessing is for the poor in spirit: their blessing is having the kingdom of heaven now (5:3). Since most versions of the Bible translate this verse with a phrase like "the poor in spirit," most interpreters talk about humility, about knowing one needs God's help. The assumption is that these then turn to Jesus and become part of the kingdom of heaven.

Yet do most people who know they are poor (spiritually) and need God's help really turn to Jesus and join his new kingdom? Certainly not everyone like that becomes a disciple.

A similar question could be raised concerning the "parallel" beatitude in Lk. 6:20—blessed are the poor, for yours is the kingdom of God. Does the kingdom of God belong to the poor? Certainly not all poor people become part of Jesus' new kingdom.

A key to understanding Lk. 6:20 and Mt. 5:3 is identifying Jesus' audience. In both cases, Jesus is focusing on his disciples (Lk. 6:20; Mt. 5:1-2). When Jesus says blessed are the poor, he is addressing disciples. The blessing of the new kingdom comes to these poor disciples: "for yours is the kingdom of God."

The kingdom of God has begun with the new king; these disciples now begin to form the new kingdom, as they leave their former jobs and follow their new king (as in Lk. 5:10-11,27-28; 6:13-16). Both the king and his kingdom are poor; but the blessing is that they are the beginning of God's kingdom. God is powerfully at work, primarily in the king now, yet also somewhat in his disciples.

Likewise, when Jesus says blessed are the "poor in spirit," he is addressing disciples. Yet the blessing here is more indirect: "for theirs is the kingdom of heaven." The word "theirs" in Mt. 5:3 (instead of "yours," as in Lk. 6:20) seems to point to disciples in the future that will include others beyond the present disciples. Who are these "poor in spirit"?

A better translation of the Mt. 5:3 phrase would be "the poor in the Spirit." The Greek article ("the") is indeed found before the word "spirit" and so can refer to the Spirit, the Holy Spirit. All the uses of the Greek word for spirit ( _pneuma_ ) so far in Matthew have been about the (Holy) Spirit (Mt. 1:18,20; 3:11,16; 4:1). In 3:16 the Spirit descends from heaven to begin the kingdom from the heavens by anointing the new king. To be in this Spirit is to be in the new kingdom; the coming of the Spirit now is the coming of the new kingdom. So far Jesus is in the Spirit; but later on he will baptize all his disciples with the Spirit.

Everyone, including John, would have expected the new king to proceed to Jerusalem and take over the throne of the kingdom of Israel (based on their thinking under the old covenant). Jesus, however, is led by the Spirit deeper into the desert, away from Jerusalem (Mt. 4:1). There he suffers hunger for forty days: he is in the Spirit, but is in poor condition (physically and materially).

So the devil says the son of God, the new king, should not be suffering such poverty; if he is a king—the beloved royal son, like the voice from heaven said—he should command the stones to become bread (Mt. 4:3). Kings are blessed with plenty of food; kings are rich.

But the new king is not like former kings; he refuses to be greedy and is content to live simply by the word of God (from heaven). There is no need to test God's heavenly decree and anointing. He will be a king different from all the others.

He will be literally poor, yet blessed with the Spirit; he will be the king of a new kingdom of disciples, some of whom will leave their prospering livelihoods and follow him. In Mt. 4:18-22, he has begun to gather his kingdom by calling Simon and Andrew, and then James and John, to leave their nets and follow him.

Since Jesus is the strong one who will eventually baptize (his disciples) with the Spirit (3:11), he tells them in 5:3, "Blessed are the poor in the Spirit, for theirs is the kingdom of heaven." In the future, this nucleus of disciples—and all other disciples—will receive the Spirit from the risen king, who will baptize with the Spirit. The blessings then will be the presence of the Spirit (from heaven) in them and Spirit-empowered (faithful) participation in the new kingdom (from heaven).

This new translation ("the poor in the Spirit") and interpretation fit better with the parallel passage in Lk. 6:20, where Jesus also encourages his poor disciples: they have received the best blessing of all, the kingdom of God. In Lk. 6:24 Jesus then contrasts the rich: woe to them because they have already received their reward.

The reward here is their wealth; as in the Old Testament, prosperity is their reward, their "blessing." But Jesus does not say their reward is a blessing. Because the rich are full of the best food now, and laugh as they ignore the hungry poor around them, Jesus says the woe of future hunger and crying will be theirs (Lk. 6:25); these rich cannot receive the new true blessing, the kingdom of God. This is a strong contrast between the blessing of the New Testament and the blessings of the Old Testament.

Yet there were also true prophets in the Old Testament who were poor, and who—inspired by the Spirit—denounced the rich and powerful in the kingdom of Israel. For example, the prophet Micah says he is filled with the Spirit and declares to Israel its sin (Mic. 3:8). Micah opposes those who seize the fields and houses of others (2:2); he exposes the rulers who receive bribes, and priests and (false) prophets who teach for money (3:11); he details the sins of the rich: their treasures result from deceit and violence (6:10-12). And Micah declares what the Lord says is good: do justice, love kindness, and walk humbly with your God (6:8).

Prophets like Micah were persecuted by the Jewish leaders they denounced. Jesus mourns over Jerusalem because they have continually killed the prophets throughout their history (Lk. 13:34). Jesus tells the Jews of his day they will mourn in the future when they see Abraham, Isaac, Jacob, and all the prophets in the kingdom of God, since they themselves will be thrown out (Lk. 13:28). The kingdom of God that begins on earth with Jesus and his disciples will include—in heaven, and finally in the new heavens and new earth—those Old Testament figures.

Later in Lk. 18:25, after challenging a rich man to sell his treasured possessions, give to the poor, and follow Jesus, Jesus says it is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God. The disciples wonder who then can be saved (18:26), because the covenant of Israel highlights wealth as one of the main blessings. Jesus makes it clear that with men this (entering the new kingdom by the rich) is impossible (18:27); yet he also adds that with God all things are possible.

Peter then asks Jesus: What about us, your disciples, who have left everything and followed you? Peter is asking about their reward. Peter, Andrew, James, and John had a good livelihood before they followed Jesus. Now that they have left their homes and families for the sake of the new kingdom of God, Jesus says they will receive much more now, and inherit eternal life (Lk. 18:28-30).

Just as the blessing of the new kingdom of God is a big step beyond the old blessing of the kingdom (and land) of Israel, so the new blessing of eternal life is another big step beyond the old blessing of a long life (on earth). But what about Jesus' comment in Lk. 18:30 that disciples who have left homes and families will receive much more now, in the present time?

The parallel verse in Mk. 10:30 says such disciples will receive a hundredfold now in this time: houses and brothers and sisters and mothers and children and lands, with persecutions. None of Jesus' disciples multiplied houses or families or lands; Jesus' promise refers to their reception when they go to other places on mission. In Mk. 6:7-9 Jesus sends the twelve out two by two, taking no money or food; they will depend on the hospitality of homes where they go (6:10). In that way, their leaving their own homes will lead to multiplied homes that provide hospitality in other places.

As for multiplied family members, in Mk. 3:31-35, after Jesus' mother and brothers come to see him, Jesus says whoever does the will of God is my brother, and sister, and mother. So when disciples go out on mission, former fishermen fishing for "men," they will leave families and at the same time find new brothers and sisters and mothers—those who receive them and their mission of healing and teaching the new kingdom of God.

So part of the blessing of the kingdom of God is the new extended family that emerges, the new kingdom under the lordship of the new king, Jesus. The rich ruler of Lk. 18:18 sadly refuses to join this new king and kingdom because he has great possessions (and power). What is impossible for him—and other rich people—becomes possible with God in the case of Zacchaeus (an example of Lk. 18:27, portrayed in Lk. 19:1-10).

Zacchaeus is a rich tax collector who, unlike the rich ruler, joyfully receives Jesus into his home (Lk. 19:3,6). Jesus apparently lets Zacchaeus know about the cost of discipleship, for Zacchaeus tells his new Lord that he is giving half of his goods to the poor, and paying fourfold to those he defrauded (Lk. 19:8). Jesus replies that salvation has come to this house (19:9). God's salvation of rich Zacchaeus produces a generous and merciful man, who now does the will of God and thus is a new brother in the new family and kingdom. This is the new blessing. It is more blessed to give than to receive (Acts 20:35).

The new blessing also means Zacchaeus is no longer rich like before. The rich become truly blessed now when they transfer significant amounts (over fifty per cent for Zacchaeus) of their wealth to the poor. This relates to Jesus' blessing in Mt. 5:7: Blessed are the merciful, for they will receive mercy. Disciples who are merciful to others—like the poor and needy—will receive the blessing of God's mercy on them (especially in the end).

Unlike the Old Testament, wealth is not now a blessing. As disciples regularly show significant mercy to others in need, they themselves experience (or approach) a certain level of poverty. Downward mobility leads one toward poverty, but not necessarily into destitution. Disciples like Zacchaeus could still have something left to help others in the future.

It is not pleasant being poor, especially for those who are most destitute. Yet when disciples mourn over their poverty—and the poverty of others—they also know that because they have given up the greed of the world and have become true disciples, they will enjoy the blessing of being comforted in the end (Mt. 5:4). Present circumstances might seem bleak; the future is nevertheless bright, filled with the best blessing.

The blessing of the Spirit according to Paul

The apostle Paul links the blessing of Abraham in Genesis with the new blessing of the Spirit. In Gal. 3:8 Paul quotes Gen. 12:3: in Abraham, all the nations will be blessed. Paul says this is being fulfilled in the Gentiles who are coming to faith. These Gentiles are blessed with Abraham who had faith (Gal. 3:9).

Paul defines this blessing more precisely in Gal. 3:14: in Christ Jesus the blessing of Abraham comes upon the Gentiles, who receive the promise of the Spirit through faith. So the blessing of Abraham that will go out to all the nations, the Gentiles, is the gift of the Spirit through Christ (king) Jesus.

Paul contrasts this new blessing with the old law (the law of Moses). The new blessing, the Spirit, is received by faith, not by works of the law (Gal. 3:2). Before faith came—that is, the new faith Jesus introduces—the law (of Moses) was the temporary covenant, until Christ came (Gal. 3:23-24). Now that faith has come, through Christ, the old covenant is of no more use (Gal. 3:25). Thus there is no longer Jew nor Greek, no longer Jews under the old covenant separated from idolatrous Gentiles. Now there are Jews and Gentiles who have come to faith; in Christ Jesus they are all children of God (Gal. 3:26,28).

Because these Jews and Gentiles focused on the new faith are children of God, God has sent the Spirit of his son to them—and they call God _Abba_ (a Jewish word for father), _Pater_ (a Greek word for father) (Gal. 4:6). These Jews have abandoned the law of Moses and joined these Gentiles in the new faith where they are united as fellow children of their heavenly Father. Those Jews who remain faithful to Jerusalem and its enforcers of the law (of Moses) are born according to the flesh and persecute those who are born according to the Spirit (Gal. 4:23-29).

Paul's language reflects Jesus' words to the Jerusalem ruler, Nicodemus. Jesus tells Nicodemus unless one is born from above, he cannot see the kingdom of God (Jn. 3:1-3); that is, one must be born of the Spirit to enter the kingdom of God (3:5). Similar to Paul in Gal. 4:23-29, Jesus contrasts what is born of the flesh with what is born of the Spirit (Jn. 3:6).

The blessing of Jesus' new righteousness

Receiving the blessing of the Spirit leads to living according to the new righteousness of Jesus. Without the Spirit, people hunger and thirst for the best food and drink, seeking the "good life" of abundance—rich food, vintage wine, and expensive clothing. Jesus says the Gentiles seek these things, and are anxious to acquire them, but life is more than such things (Mt. 6:25-32). What disciples should seek instead is the new kingdom of their heavenly Father and his righteousness; then all these (other) things will be given to them as well (Mt. 6:33).

Some readers assume this means those who seek first the new kingdom and righteousness will also prosper. But Mt. 6:33 is preceded by Jesus' teaching against laying up treasures on earth, treasures like expensive clothing, which moths consume and thieves break in to steal (Mt. 6:19). Disciples' eyes should reject the darkness of the world's greed and be full of the light that looks for treasures in heaven (Mt. 6:20-23). The darkness of those who are not disciples includes love for acquiring treasures on earth; they work feverishly to serve this master called "mammon" (wealth). Jesus says you cannot serve God and mammon (Mt. 6:24).

So the meaning of Mt. 6:33 and "all these things will be added" is more like the message of Lk. 6:21; the blessed are those (disciples) who hunger now, for they will be filled (in the end). Yet before the end, the food, drink, and clothing given by God to those seeking first the new kingdom and its righteousness could also include the simple hospitality given to disciples as they travel from place to place.

As they go out on mission, they are not seeking the "finer things of life." In Mt. 10:7-14 as they announce the new kingdom, heal the sick, and cast out demons—all without pay—they will be given food (and drink) by (some of the) houses where they stay. Whether they receive much or little bread (and nothing else), their priorities should remain the same as in Jesus' prayer: your kingdom come; your will (righteousness) be done; (then) give us our daily bread (Mt. 6:10-11). Their revered Father in heaven will give simple bread to poor disciples.

Jesus' blessing is for those who hunger and thirst (primarily) for righteousness (rather than food and drink), for they shall be filled (with that righteousness) (Mt. 5:6). This blessing is a new righteousness, not the righteousness of the Jewish interpreters and enforcers of the law (of Moses), the scribes and Pharisees—who rule over the synagogues and dictate the (Mosaic) requirements of daily life in the kingdom of Israel. The disciples' righteousness must exceed that of the scribes and Pharisees, or they will never enter the kingdom of heaven (Mt. 5:20).

The same Greek word translated righteousness in Mt. 5:6,20 is again used in Mt. 6:1. In 6:1 Jesus is critical of those who practice their "righteousness" in order to be seen by other people. This righteousness includes giving alms to the poor, but does so in the synagogues or streets where others will see and praise the givers (Mt. 6:2). That praise for these revered "fathers" is their (only) reward. But disciples who give alms in secret will receive a reward (blessing) from their heavenly Father (Mt. 6:3-4).

When Jesus tells the rich man to sell his treasured possessions and give to the poor, Jesus says he would then have treasure in heaven (Mt. 19:21). Jesus' new righteousness does not include praise and prosperity received from those on earth. His disciples lay up treasures in heaven by giving what they can to those in need (Mt. 6:19-20). This new righteousness is different from the righteousness of leaders in the synagogues, the scribes and Pharisees.

The phrase in Mt. 6:2-4 that is usually translated "give alms" is two Greek words especially associated with practicing mercy. So the righteousness of Mt. 6:1 is also connected here with the mercy of Mt. 6:2-4. Likewise, the blessing of being filled with righteousness in Mt. 5:6—for those who hunger and thirst for (Jesus') righteousness—is followed in 5:7 with the blessing of receiving mercy, for those who practice mercy.

The merciful are not just those who have pity on someone; they act to help those in need. When Pharisees criticize Jesus in Mt. 12:1-2 for letting his disciples pick heads of grain on the sabbath because they are hungry, Jesus quotes Hos. 6:6, "I desire mercy, not sacrifice."

Mercy is especially what one does to help others—more than how one feels about them. As James 2:15-16 says, expressing pity for someone who needs clothing or food, and then not giving them anything, is useless. James 2:13 warns that (final) judgment is without mercy to one who has shown no mercy; yet mercy will win out over judgment (in the end, for those who have shown mercy). Blessed are the merciful, for they will receive mercy (in the end).

Public acts of philanthropy give some a better feeling about themselves—and give others a good impression of their benevolence ("righteousness"). Jesus' word for this is "hypocrite" (Mt. 6:2). This word means putting on an act, a show, like an actor in the theater; he pleases the (paying) audience and receives their (financial) support.

Churches act similarly when they publicize the names of their financial supporters. As in synagogues before them, such support is praised as "righteousness" because the leaders need to encourage such gifts in order to maintain their treasured possessions of buildings and salaries.

Special gifts by churches (or individuals) for the poor are usually more irregular (like at holidays). These gifts can help the needy, yet they also help to project a self-serving image; but it's only an "image" because the gifts are infrequent and inadequate; they help to hide the usual greed and self-indulgence.

The truly blessed are the pure in heart, for they will see God (in the end). The heart includes not just the emotions, but especially one's thinking and desiring. As one thinks in one's heart, so will one act. Out of the heart come thoughts, words, and actions: evil thoughts, murder, adultery, fornication, theft, false witness, and slander (Mt. 15:19). When disciples' thoughts, words, and actions are focused on Jesus and (all) his commands, their hearts are pure. This purity, this righteousness, includes sexual purity (often the emphasis when some talk about moral purity), but is much more than that.

A double-minded person is not pure in heart. Their thoughts and desires are mixed: they want God and mammon; they want righteousness and applause; they want a comfortable life now and in the end; they want the best of both worlds.

The blessing of righteousness according to Paul

The Protestant Reformation (especially Martin Luther) emphasized that the righteousness Paul proclaims is the same righteousness given to Abraham. For example, in Rom. 4:3 Paul quotes Gen. 15:6, where Abraham believes God, and it is reckoned to him as righteousness. His faith is reckoned as righteousness (Rom. 4:5). Paul interprets this by using Ps. 32:1-2, which pronounces God's blessing on those whose sins are forgiven (Rom. 4:6-8).

So Martin Luther proclaimed that salvation comes through "justification," the righteousness that is reckoned through forgiveness of sins (based on the death of Jesus). Jesus' obedience unto death produced a righteousness that can be reckoned as ours if we believe and trust in what Jesus did. Luther's emphasis led to the Protestant emphasis on justification (righteousness) by faith, not by works.

This faith is now often described as accepting Jesus as one's Savior, trusting in his death for our sins, and receiving forgiveness. Jesus' righteousness is simply imputed to the believer; justification and salvation result apart from any righteousness in the life of the believer. Thus many evangelists and pastors assure those who have accepted Christ that they are saved and will go to heaven. The problem is that their churches are now full of "saved" people whose lives are not righteous.

Later in Rom. 4:19-25 Paul describes in more detail Abraham's strong faith in God's power to keep his promise of descendants, even though Abraham and Sarah are elderly, "as good as dead." Paul then goes on to compare and contrast that faith with those now who believe in the powerful God that raised Jesus our Lord from the dead, who was put to death for our sins and raised for our justification (our righteousness). So yes, Jesus died for our sins, and forgiveness through faith in him is a blessing. But the new righteousness is more than that: it includes faith in God's power—and faith in the one raised from the dead, Jesus our powerful Lord (king).

Paul asserts that the power of God's grace is now empowering his readers to walk in newness of life (Rom. 5:21; 6:4). God's power has brought us from death to life, so that we are instruments of righteousness (Rom. 6:13). This grace is not about being under the law of Moses—and its righteousness; this grace of God's power rules through righteousness unto eternal life through Jesus Christ our Lord; not just the guilt of sin, but the power and rule of sin over us has been broken; we have a new Lord, a new king (Rom. 5:21; 6:14).

Jesus is not only our Savior, granting forgiveness through his death; above all, Jesus is Lord. The result is that some who were formerly slaves of (the lord) sin have now become obedient to the standard of teaching Paul taught (Rom. 6:17). They have been set free from being slaves to sin; they have become slaves of righteousness (6:18). Here Paul is clear that the new blessing of righteousness that comes with Jesus includes obedience to what Jesus and Paul teach, a new life that is no longer dominated by (the power of) sin.

Trying to obey the law of Moses in the flesh—without the Spirit, and thus under the power of sin—only bore fruit for death (Rom. 7:5). But now those who belong to Christ can bear fruit for God; they serve not under the old law but in the new life of the Spirit (7:4,6). Belonging to Christ means having the Spirit of Christ and a new life of righteousness (Rom. 8:9-10).

Protestants who quote Eph. 2:8 (by grace you are saved through faith; this is not your own doing, it is the gift of God) often miss the context before and after this verse. Eph. 2:1-2 says "you he made alive, when you were dead through the sins in which you once walked" (but now no longer live like that), no longer following the prince, the spirit (Satan), that is now at work in the children of disobedience. Then in Eph. 2:4-5 Paul connects God making alive with being saved by grace. And after 2:8, Paul explains that this grace is not because of (our) works, "for we are _his_ work (God's creation), created in Christ Jesus for good works" (2:9-10).

God's grace is his powerful work of making alive those who were dead due to a life of sin. So "put off your old nature, that belongs to your former manner of life," and "put on the new nature, created after the likeness of God in true righteousness and holiness" (Eph. 4:22-24).

In Rom. 12:6-8, the gifts of the Spirit are called gifts of grace; the Spirit is the grace that empowers a new life of service; this service is part of the new life of righteousness that comes from the Spirit. Just as righteousness in Mt. 6:1 includes giving alms to the poor, so the gifts of grace in Rom. 12:8 include contributing (liberally), giving aid (with zeal), and acts of mercy (with cheerfulness).

Paul's final words to the church (elders) of Ephesus remind them of his own example of giving: he coveted no one's silver or gold; he worked with his hands to provide the basic necessities of both himself and others with him (Acts 20:17,33-34). He concludes that he has shown them how to help the weak; he reminds them of Jesus' words, "it is more blessed to give than to receive" (Acts 20:35).

In 2 Cor. 8-9 Paul encourages Corinthian Christians to give to the offering for the saints in Jerusalem (mentioned first in 1 Cor. 16:1-3). In 2 Cor. 9:9 Paul quotes Ps. 112:9—"He (God) scatters abroad, he gives to the poor; his righteousness endures forever." God's righteousness includes giving to the poor.

God's grace has already been at work in the poor churches of Macedonia: despite deep poverty, they showed a wealth of liberality by giving freely and joyfully to the offering for the saints (2 Cor. 8:1-4). This generous (work of) grace, however, has not yet been reproduced in the (richer) church(es) at Corinth (8:6-7).

In 2 Cor. 8:9 Paul gives the prime example of this grace: our Lord Jesus Christ, who being rich became poor for our sake, so that through his poverty we might become rich. Is Paul now saying that Christ can make us rich in material things?

No. The context of Paul's meaning here begins back in 1 Cor. 1:4; he expresses thanks to God for the grace given the Corinthians in Christ Jesus. Through this grace, they are not lacking any spiritual gift (1:7); they are _enriched_ with all speech and all knowledge (1:5). In 1 Cor. 12:7-8 Paul begins a list of spiritual gifts with "a word of wisdom" and a "word of knowledge."

In 2 Cor. 6:4-7 Paul describes how he enriches others despite his own poverty: while he has endured hardships like beatings, imprisonments, labors, and hunger, he has also been filled with knowledge, kindness, the Holy Spirit, genuine love, true speech, and the power of God. All these he depicts as weapons of righteousness. He concludes in 2 Cor. 6:10 that though poor, he makes many rich; though having nothing, he possesses everything.

The grace and gifts at work in Christ and Paul—both of whom were literally poor and suffered many hardships—can make others rich with the true riches (blessings) from God, namely, knowledge of the truth, true speech, and showing kindness to others, all empowered by God's Holy Spirit.

Similarly, the churches of Macedonia are in deep poverty, yet manifest a _wealth_ of liberality in showing kindness by giving cheerfully and sacrificially to the offering through the empowering grace of God (2 Cor. 8:1-4). The Greek word ( _ploutos_ ) translated "wealth" in 8:2 is the noun form for the verb ( _plouteo_ ) used in 8:9 (about Christ "making us rich").

Paul clarifies further the meaning of becoming poor so others become rich in 2 Cor. 8:13-15. He does not mean some should be burdened so that others live in comfort. As far as sharing material things goes, he is talking about equality: whoever has extra now should help those who lack what they need; later perhaps the help will work the other way around; the goal is to approach equality rather than having one side destitute and the other side rich. In 8:15 Paul quotes Ex. 16:18—"He who gathered much had nothing over, and he who gathered little had no lack." Paul's point is that those who have extra should help those who have too little, so that no one is enriched at the expense of the poor.

In 2 Cor. 9:6 Paul uses the analogy of one sowing sparingly and reaping sparingly, in contrast to the one sowing bountifully and reaping bountifully. Actually the word "bountifully" here translates the Greek word _eulogia_ , usually translated "blessing." So the verse could be translated as the one sowing in blessing (that is, generously) also reaps in blessing (generously). The blessing comes not through reluctant givers, for God loves a cheerful giver (9:7).

Indeed God is a cheerful giver and can provide one with all grace (the Greek word for grace, _charis_ , is used in 9:8, but often translated here as blessing) in abundance. My literal translation of the end of 9:8 is, "so that in all things at all times having all sufficiency, you (Corinthians) may abound in every (all) good work." God can give the Corinthians the same abundant grace given to the Macedonian churches, who though in deep poverty still showed a wealth of generosity to Jerusalem saints in need. Even in hard times, grace leads to giving cheerfully and liberally; abundant grace produces abounding good works of kindness.

So 2 Cor. 9:6,8 and 8:9 are not about becoming rich in things if they give something to the poor. Paul is talking about grace leading even the poor to give generously—and a mutual aid back and forth between churches, so that a church who gives generously might in the future receive generous gifts from another church due to their later need.

Paul is talking about a grace-empowered giving among churches that is done freely and cheerfully and generously. This is not socialism; this giving is done freely, cheerfully, and "gracefully." And this is not capitalism: this giving focuses on the poor and gives generously.

Since righteousness for Paul includes giving to the poor (2 Cor. 9:9), the God who multiplies the sowing (generously) to those in need will thus increase the harvest of their righteousness (9:10). God will enrich the Corinthians in every way for the purpose of great generosity; this generosity (seeding), this righteousness, will likewise produce (the harvest of) thanksgiving to God, the source of it all (9:11). And that havest will be generous also, as the saints whose need has been served will overflow in many thanksgivings to God (9:12). This righteousness is all about receiving from and obeying God and Christ, resulting in generous contributions to the Jerusalem saints and all others in need, climaxing in prayers of thanksgiving for the abundant grace of God shown in that righteousness (9:13-15).

Jesus' blessings of being children of the Father and inheriting the earth

In Mt. 5:5 Jesus adds a blessing for the meek (disciples): they will inherit the earth. This blessing is a significant step beyond the blessing of the (promised) land for Abraham and his descendants; the land of Israel is now expanded to include the whole earth. Meek disciples do not conquer the earth presently; this is not because they lack courage; rather, they remain patiently gentle (the meaning of "meekness" here). For now, their mustard seed kingdom remains tiny (small groups of disciples), but it will be the greatest kingdom in the end. The consistently gentle will finally inherit the earth from their heavenly Father.

Military might is the current means for kings and armies to expand their territory. The kingdoms of earth, including Israel, use violence to expand their land and conquer their enemies. Unlike Israel's former wars against their enemies, the Canaanites, or the wars of so-called "Christian nations" like the United States, gentle disciples of Jesus make peace with their enemies all over the earth. They are twice blessed: they will be called children of God in the end, and will inherit the earth (Mt. 5:5,9).

Jesus says they have heard scribes in their synagogues teach about the laws to love their neighbor and hate their enemy (Mt. 5:43). The command to love one's neighbor is in Lev. 19:18. The first part of that verse says not to get revenge or keep grudges against your own people; when the verse adds "but you shall love your neighbor as yourself" the neighbor is one's own people (Israel). Similarly, in Lev. 19:17, the command is about not hating your brother; instead reason with your neighbor. The neighbor is one's brother, one's fellow-Israelite. (Compare Deut. 15:3 where a foreigner is contrasted with a brother.)

While certain foreigners could be included in the law(s) about loving others—like loving sojourners in the land of Israel in Lev. 19:33-34—most foreigners are commonly spoken of as enemies (of Israel). For example, Lev. 26:7-8 says when Israel comes to their promised land, they are to chase their enemies (the Canaanites), who will fall before them by the sword. Ex. 23:23-24 names the enemies they will encounter in their land; the command is then to completely overthrow them and tear down their pillars. Ex. 23:27-33 speaks further about how God and Israel will drive these enemies out of the land.

But Jesus commands that now—in the new family of God—his disciples are to love even their enemies (Mt. 5:44). If they do that, they will be children of their Father in heaven, who gives sunshine to both the evil and good, and sends rain on the just and unjust (5:45). It is the gentle peacemakers, not the violent war makers, who will be called the children of God.

This family of the Father in heaven will eventually include disciples from every nation; the new family will be an international kingdom. Jesus disciples are to be "the light of the world"—not just of Israel (Mt. 5:14); they are to be "the salt of the earth"—not just of Israel (5:13). And in the end, they will inherit the earth.

As disciples go out to all the nations, they will have enemies. Even though disciples are meek—gentle and patient, not timid and afraid—and make peace (especially with those in other nations who become disciples), most of the people in each nation will reject them. Just like Jesus, their mission is not to reform or convert a whole nation; as Jesus said, the gate is narrow and the way is hard that leads to life; few find it (Mt. 7:14).

Because disciples are loyal to Jesus as king, and part of a very different kingdom, all the (loyal citizens of the) kingdoms of the world will hate them (Mt. 24:9). In every nation they will remain few in number, and under suspicion. Even their natural families might hate them for their misplaced loyalty (to Christ) (Mt. 10:21-22).

What a surprise then in the end when the royal son of man returns to earth: all the tribes of the earth will mourn (Mt. 24:30). Every tribe and nation and people will know then that these disciples and their king—who refused to be loyal to the ruling fathers of earth—will inherit the earth. And disciples who mourned before, due to hardships on earth, will in the end be blessed with the comfort of the king's final victory.

Jesus says his disciples who are persecuted for the sake of righteousness are blessed, for theirs is the kingdom of heaven (Mt. 5:10). As disciples who will be filled with the new righteousness of Jesus (Mt. 5:6), they will be blessed both with this righteousness and with being part of the new kingdom of heaven. Disciples who are in the Spirit will speak and live according to Jesus' commands. Just as Jesus was persecuted by the kingdom of Israel, disciples who follow him in the narrow way will also be persecuted.

The blessing here is not the persecution, but being part of the kingdom of heaven and its righteousness. In Mt. 5:11-12 Jesus adds that when people revile disciples, they are blessed and can rejoice because their reward is great in heaven. After they die or are put to death, their immediate future is in heaven with their new family. Only when Christ returns to earth in the end will they inherit the earth.

When a gentle disciple refuses to get revenge on any enemy, even the enemies of their earthly kingdom, the leaders and people of that kingdom will not be pleased. When disciples boldly refuse to fight and kill any enemy, even when everyone is expected to do it, they will be reviled as cowards. When disciples speak prophetically against the violence of the kingdoms of earth that continually prepare for war and hate their enemies, they will be persecuted like the courageous prophets of Israel before, who warned their leaders and people of God's judgment against their sin. When disciples make peace by refusing ethnic, racial, and national hatreds, the majority who harbor those hatreds will react with harsh words or worse.

In the end, when the royal son of man comes in all his glory, all the nations will be gathered for the final judgment (Mt. 25:31-32). He will separate out his sheep, putting them at his right hand, for they are blessed by his Father; they will _inherit_ the kingdom that is eternal, the kingdom ruled by the royal son and his Father (Mt. 25:23-24). This is the final kingdom promised by the prophet Daniel (in Dan. 7:13-14): with the clouds of heaven comes one like a son of man; to him is given dominion and glory and kingdom, so that all peoples, nations, and languages would serve him; his dominion is everlasting, his kingdom will not be destroyed.

In Jesus' portrait of the sheep and the goats, people among all the nations of the earth are judged according to how they treat the least of Jesus' "brothers." In the new family of the heavenly Father, Jesus' brothers and sisters are his disciples (see Mt. 12:46-50), who go to all the nations making other disciples (as commanded in Mt. 28:19).

As they go, they will be among the least of his brothers due to the hardships they endure: they will be hungry, thirsty, strangers, sick, imprisoned, and lack clothing (Mt. 25:35-40). Those among all the nations of the earth who welcome these strangers and provide hospitality show they are receptive to their mission and message. Even when these brothers and sisters end up in prison, new disciples will have the courage to visit them, endangering their own freedom. They become part of the new family of the Father; and in the end the Father's true children are blessed by their Father and inherit the eternal kingdom (Mt. 25:34). That will include a new earth in which righteousness dwells (2 Pet. 3:13).

On the other hand, the goats are the majority of those among the nations; they refuse to welcome these poor, peculiar strangers who talk about a new king and kingdom. It sounds suspicious, even subversive. But by rejecting these lowly transients, they do not realize they are rejecting the king who can send them away in the end to eternal punishment (Mt. 25:41-46).

The blessed hope according to Paul

Some church members in Corinth claim there is no resurrection of the dead (1 Cor. 15:12). Paul responds that if this is true, then Christ has not been raised, and their faith is in vain (15:13-14). If there is no hope of resurrection, we who hope (for the future) in Christ are of all people most to be pitied (15:19).

Some Corinthians think current blessings include living like kings (1 Cor. 1:22,26-29). They connect "wisdom" (according to the "flesh," according to the society around them) with power and nobility (1:26). They boast in their different leaders, as house churches compete with one another for the highest "blessings" (1:10-12). God, however, has chosen what is low and despised in the world; so no one can boast in the presence of God (1:28).

Because of their competition for superiority over other churches around them, and elevation of an esteemed (wise) leader over the leaders of other churches, they are men of the "flesh," not the Spirit (1 Cor. 3:1-4; 4:6-8). The wisdom of this world is foolishness with God (3:19). The word wisdom here, again, is not about simply knowledge so much as about knowledge that elevates one's status and standing in the world.

In contrast, Paul describes himself and his own "foolishness"—in the eyes of the world. He says God has sent forth his apostles (including Paul) as those deemed "last of all" (the least of Jesus' brothers) (1 Cor. 4:9). Unlike the boastful members of the churches, these traveling apostles are foolish for Christ's sake, are held in disrepute, are hungry and thirsty, are lacking clothing, and are homeless. They are the "least," the disgusting "garbage," the foreign "trash" of the world (4:10-13). If there is no hope of resurrection, they are to be pitied the most.

Who wants to be like that? Yet Paul's command to the church is not: be better than us. He proceeds to command them: be imitators of me (4:16).

Paul himself (and the other apostles) are imitating the new righteousness of Jesus, the way of the cross. The wisdom of the world considers this word of the cross to be foolishness (1 Cor. 1:18). Because Jews seek miracles that bring "blessing" of health or wealth, and Gentiles seek wisdom that elevates the "blessing" of power and glory (in the world), Paul's message emphasizes Christ crucified (1:21-23). Among these ambitious churches, Paul decides to know nothing except Jesus Christ and him crucified (2:2); and Paul himself is among them as one who is weak (not powerful or eloquent) (2:3).

Paul says he does have a wisdom; it is just not the wisdom of this world, or of the rulers of this age (2:6). The powerful leaders of all the nations think they are blessed to rule over their people and live like kings. Paul says they and their wisdom are doomed ("cursed") and will pass away—their end will be eternal punishment from the royal son of man.

The wisdom of God points not to elevation in this world, but to future glory (2:7). The rulers of this age do not understand this or they would not have crucified the Lord of glory (2:8). What the world has not yet seen, however, is what God has prepared for those who love him (2:9). This is the wisdom God has revealed to us through the Spirit (2:10). That future glory is what Titus 2:13 refers to as "our blessed hope," the appearing of the glory of our great God and Savior Jesus Christ.

In Rom. 8:14 Paul says all who are led by the Spirit of God are children of God. And the children are heirs of their Father, heirs of God and fellow heirs with Christ—provided they suffer with him so that they may also be glorified with him (8:15-17).

The sufferings are in the present time; the glory is to be revealed to us (in the future) (8:18). This blessed hope cannot be seen now; for the present, there is only groaning and suffering by both the creation and the children of God (8:19-25). In the end, the earth and the children of God will be set free from all the decay and death of the present age. The new earth will enjoy the glory of the children of God, who inherit it from their Father (8:21).

In Rom. 12:12 Paul says to rejoice in their (future) hope—and be patient in (present) tribulation. Their future hope should encourage present patience when others persecute them because of their mission and message (12:14). When churches see this persecution of certain members, they should not become arrogant (as if they are blessed not to have such suffering); they should associate with the lowly, those dishonored by the world around them (12:16).

When they are persecuted, they should bless, not curse, their persecutors. This means not seeking revenge, not repaying evil for evil, seeking rather what is good (12:17). While they cannot control what their persecutors do, they can seek to make peace with _everyone (who acts evil)_ against them (12:18). This means everyone; there is no one who is so evil that they need to make war against him and eliminate him.

Peacemakers can remain gentle (meek) and patient because of their hope: in the end God will repay; vengeance belongs to God, not to persecuted children of God (12:19). Blessing _everyone (who does evil)_ includes giving them food or drink when they need it; they return good for evil; they love their enemies (12:20), just as Jesus commanded.

When disciples are persecuted, and tempted to get revenge, Paul says instead to let _everyone (who does evil_ , like the ones persecuting them) be subject to (the punishment) of the ruling authorities (Rom. 13:1). Even in the present time, God's punishing vengeance can show itself via the ruling authorities.

Paul here is not talking about obeying earthly rulers; he is telling Christians to let any punishment against their persecutors come from those rulers, not from themselves. Rulers of the kingdoms of the earth do not follow the commands of the royal son of heaven. They (sometimes) punish those who do evil in their nation. Disciples of king Jesus do not repay evil for evil (12:17,21); they do not punish or get revenge.

Just as evil Babylon was used by God as an instrument of punishment against disobedient Israel in the Old Testament, ruling authorities can still be used by God to punish (13:1-2). If Christians, however, do get revenge, they also need to fear the same punishment (13:3-4).

Paul says to owe no one anything except love (13:8). Loving enemies overcomes evil with good (12:21). While Christians pay taxes to support authorities who can be used by God to punish evildoers (13:6-7), they should not become servants who carry out the punishment dictated by authorities. Instead, they remain patiently gentle; the future is on their side. It does not profit them to receive glory now from the kingdoms of earth if they lose the final glory, the blessed hope, of the kingdom of God.

Chapter 3

Conclusions and Questions

The primary conclusion from the previous two chapters is clear: there are important differences between the two testaments as far as what is considered a blessing. This chapter will summarize that difference, and answer some possible questions raised in objection.

The fundamental contrast between blessings in the Old Testament and New Testament

The contrast between blessings in the Old Testament and New Testament is not as simple as saying one is material and the other spiritual, or one is earthly and the other heavenly. Jesus' blessing of the new kingdom of heaven for the poor in the Spirit encompasses material aspects (giving generously) and spiritual realities (the Spirit). And the kingdom of heaven is theirs already; it is not just a heavenly promise. The Spirit has already come from heaven and is empowering new disciples of Jesus to follow him.

A better way to categorize the basic contrast is to distinguish between the kingdom of Israel in the Old Testament and Jesus' new kingdom of heaven (or kingdom of God) in the New Testament. In the former national kingdom, including Israel's forefathers Abraham, Isaac, and Jacob, material wealth is a blessing from God. In Jesus' new international kingdom, wealth is an obstacle; the wealthy do not enter this kingdom unless, like Zacchaeus, they share a substantial amount with the poor; they must use their treasured possessions to help others more than themselves, and thus end up with treasure in heaven.

While the rich enjoy lives of luxury now, poor disciples who mourn and live in adversity will be comforted after they die and rewarded in the end. Among the blessings for meek, gentle disciples of king Jesus is that they are the true children of God; they will inherit the earth. At the end of this evil age, an age of violence and hate, disciples from all over the earth who are gentle and loving will live forever in the new heavens and new earth. This is a much greater blessing than the promised land for the kingdom of Israel.

Unlike certain commands for the kingdom of Israel, the righteousness of Jesus' new kingdom does not seek to destroy enemies; it loves enemies, even giving them food or drink when they need it. Such practical material acts of mercy on earth now—done through the empowering grace of the Spirit—will lead to Jesus' merciful judgment in the end.

When Paul lists the fruit of the Spirit (in Gal. 5:22-23), he is summarizing the same righteousness Jesus taught: the love from the Spirit includes love even for enemies (Mt. 5:44; Rom. 12:14,20); the joy from the Spirit includes rejoicing when persecuted (Mt. 5:10-12; Phil. 2:17-18); the peace from the Spirit includes reconciliation of Jews and Gentiles who are fellow citizens of the new kingdom (Mt. 5:9; 28:19; Eph. 2:11-22); and the patience from the Spirit includes gentleness and self-control, refusing to retaliate against persecutors (Mt. 5:38-42; Rom. 12:19). This new righteousness is full of the kindness and goodness from the Spirit that is pure (from selfish motives) and merciful (in practical deeds).

The new kingdom of disciples, created by the Lord and Spirit of heaven, comes from above; it is the kingdom from heaven. Its "wisdom" is a wise way of thinking and acting (James 4:17): it is pure, peaceable, gentle, open to reason, full of mercy and good fruits, without hypocrisy. This good fruit (of the Spirit) of righteousness is the result of sowing in peace, by those who are peacemakers (James 4:18). This wisdom includes acts of material help now on earth; in contrast, earthly wisdom is full of selfish ambition and bitter hate (James 3:14-16).

This kingdom from heaven is now present on earth; but it is unlike any of the kingdoms of the earth. No kingdom of earth, including its pious leaders, evidences the fruit(s) of the Spirit (from heaven). The kingdom of Israel did have forefathers, deliverers, and prophets who were empowered by the Spirit; yet even the greatest of them (John the Baptist) is below even the least of (the disciples) in the (new) kingdom of heaven (Mt. 11:11).

Some of those Old Testament figures will be part of the final kingdom of heaven, and are in heaven now (Mt. 8:11; Lk. 13:28; 16:22). But most of the kingdom of Israel failed. Because they disobeyed God's commands to them, they did not receive God's blessings. And now—because God's righteousness and blessings are on a whole new level—even the least disciple of Jesus will be greater in the final kingdom than John the Baptist.

God's blessings now revolve around Jesus, and the Spirit he pours out from heaven on those from every kingdom of earth—who turn to him and confess him as king (Lord), who take up their cross (the persecution from those in every nation) and follow him. God's blessings now are connected with Jesus' new righteousness, not with the righteousness of Moses, or John the Baptist, or Abraham.

For the first will be last, and the last first. All the revered saints of the Old Testament will be below the least of Jesus' disciples. And the least of Jesus' brothers and sisters, the most poor and persecuted and reviled now, will be first to receive honor in the end. Jesus' blessings are meant for his kingdom of disciples, a small mustard seed kingdom sown (spread) in all the earth. In the end it will be the greatest kingdom of all; all the kings and kingdoms of earth, so admired and honored now, will be last, forsaken, condemned.

Didn't Jesus come to fulfill, not destroy, the law and the prophets?

Perhaps you still have questions, questions about the conclusions just summarized. One possible objection might be to point out New Testament verses that suggest there is no fundamental difference between Jesus' teachings and the Old Testament. Didn't Jesus say he came not to destroy the law and the prophets, but to fulfill them?

Yes, Jesus does say that (in Mt. 5:17). And the first few examples of that in the following verses (Mt. 5:21-30) reaffirm the Old Testament laws against murder and adultery; Jesus fulfills these by intensifying the laws so that they include angry words with a brother (viewed now as murder) and lustful looks at a woman (seen now as adultery). So it seems the "outer" law (against actions) is being fulfilled by an "inner" law (against anger or lust) that has to do with the "heart." Yet the outer law has not changed.

That is partially true, although the anger is described as using angry (condemning) words against a brother, which is more of an "outer" action. Moreover, since Jesus is now focusing on his disciples (Mt. 5:1-2)—and has spoken of their blessing of being sons (children) of God and giving glory to their Father (Mt. 5:9,16)—the "brother" of 5:22 would be a member of that new family of the Father, one of their new brothers and sisters (as in Mt. 12:49-50). So Jesus' fulfillment of this law also transfers its focus, from the kingdom of Israel to the social sphere of Jesus' brothers and sisters, the new kingdom of heaven.

Using certain words are likewise the emphasis of Jesus' example in Mt. 5:33-37; Jesus fulfills the Old Testament laws about not swearing falsely by commanding not to swear at all. This swearing has to do especially with vows or promises; Jesus says such swearing (often) involves evil (deceit); he says simply say yes or no. So here the fulfillment clearly changes the Old Testament law; it takes stronger measures against false swearing by commanding no swearing. This is new, and different. And it is not just a matter of the "heart."

Jesus' next examples in Mt. 5:38-42 are even more striking (in their treatment of Old Testament law). The old law about "an eye for an eye and a tooth for a tooth" was meant to limit revenge (so it didn't escalate into greater violence). Jesus intensifies the desire to limit revenge by commanding no revenge at all. This fulfillment is again new, and different. It is more than just an inner attitude, for Jesus commands specific actions that exemplify a disciple's proper response to those who mistreat them.

The final example of Mt. 5 (verses 43-48) is similar to those preceding it. Jesus refers to the former (Old Testament) way as one of loving neighbors and hating enemies. Indeed we have seen that one of the blessings of the law of Moses is that God will overthrow and destroy their (national) enemies if they follow the law (and overthrow them). Now Jesus fulfills these laws by a new, very different law: love your enemies.

As with Jesus' commands against swearing and revenge, he again commands actions and words that are different from the Old Testament. While he is not simply destroying (all) the law and the prophets, he is fulfilling them by fundamentally changing some of those laws. Those changes have to do with more than adding an inner change of heart; they also negate some former commands in favor of new, different commands—about how to speak or act.

Jesus' fulfillment of the law (covenant) of Moses is new and different enough that it is called a new covenant, a new testament. Moses gave laws for the kingdom of Israel; now Jesus gives new commands for his disciples in the kingdom of God (or heaven). This new international kingdom of disciples will reach out through loving enemies, and continue to speak Jesus' truth in love even when persecuted. As Jesus' disciples make new disciples among all the nations, they will teach them to keep Jesus' commands. The context of Mt. 5:17 is thus clear: Jesus' fulfillment of the law does change significant parts of the law. His law is on a whole new level.

Didn't Jesus say he would fulfill Isaiah 61 by setting free the poor and oppressed?

In Luke 4:18 Jesus introduces his mission by quoting from Isa. 61:1-2 (and Isa. 58:6): he says the Spirit of the Lord has anointed him to preach good news to the poor, to proclaim release to the captives, to give sight to the blind, and to set at liberty the oppressed. These words have been interpreted (using their Old Testament context) as Jesus' commitment to working for social justice in a society or nation. The "social gospel" movement, starting early in the 20th century, as well as the "liberation theology" movement, starting late in the 20th century have characterized Jesus' mission in this way. Both movements have emphasized, and continue to emphasize, the transformation of social structures, even nations, so that the poor and oppressed in a society are helped rather than neglected or exploited.

The social gospel seeks to convince local and national leaders to provide programs and institutions that will care for the poor and needy. Liberation theology confronts national leaders with their exploitation of the poor and calls for restructuring society to make it more equal; if necessary, it promotes violence to overthrow unresponsive leaders.

Is this what Jesus meant in Lk. 4? For in the rest of Luke, and Acts (part 2 of Luke-Acts), Jesus and his disciples do not try to reform Israel's social structures, or overthrow its oppressive leaders. So how does Jesus fulfill Isa. 61?

First of all, in Lk. 4:21 Jesus says this scripture (he has just quoted) has been fulfilled "today in your hearing." When the Nazareth synagogue hears him preach good news to the poor, and hears him proclaim release to the captives and liberty for the oppressed, it has heard him fulfill the _proclamation_ predicted by Isaiah. But then Jesus' home town remembers this is just Joseph's son; Jesus knows they want him to prove himself by doing the same miracles he did in Capernaum (Lk. 4:22-23).

So Jesus compares himself with the prophet Elijah, whom God sent not to all the widows (the poor and oppressed) of Israel, but to one _Gentile_ widow in Sidon (Lk. 4:25-26). This upsets his home synagogue so much they throw him out of town, and even try to throw him off a cliff; but Jesus escapes (Lk. 4:28-30).

Rather than reforming the town where he was raised—healing all the blind, helping all the poor widows—Jesus returns to Capernaum, where he heals certain poor and oppressed individuals (Lk. 4:31-41). Unlike Nazareth, a synagogue in Capernaum has an oppressed man Jesus sets free, just by saying some words. The man has been overpowered by an unclean spirit, a demon, and Jesus sets him free by rebuking the demon and commanding it to come out of the man. In this case, the oppressive power is that of Satan and his demons; Jesus' proclaims release to the captive man and the demon leaves.

At the end of that same day, Jesus heals many diseases and casts out many demons. When morning comes, Jesus leaves the city; but the people find him and beg him to stay (and make an even bigger impact on their city) (Lk. 4:40-42). Jesus tells them he has been sent primarily to proclaim the good news of the kingdom of God, and must go to other cities (4:43).

It turns out that the good news of the kingdom of God is good news for the poor (in Lk. 6:20). But, as discussed in chapter two of this book, Jesus is talking to his poor disciples. They are the poor who are now part of the new kingdom of God, following the new king. Jesus is proclaiming this good news to the cities of Israel, in order to make new disciples, not in order to transform cities, or the nation.

As Jesus continues to go through cities and villages preaching the good news of the kingdom of God, it is he and his twelve disciples who are poor; and they receive financial help from new disciples like Mary "Magdalene," Joanna, and Susanna (Lk. 8:1-3). As these women share their money, and follow Jesus and the twelve, they are no longer like the rich who feast in their secluded homes and enjoy their privileged lives (see Lk. 6:24-25); instead, they become more like the poor—Jesus and the twelve—and become part of the new kingdom of God.

Of course most of Israel rejects this new king and kingdom. Even John the Baptist, sitting captive in Herod's prison, sends his disciples to ask Jesus if he is really "the one who is to come." For John is the last great prophet of Israel, who thinks the coming king will transform the nation of Israel. Yet this powerful new king is not overpowering Herod, and John still sits behind bars. Jesus tells John's disciples that he is healing the blind, the lame, the lepers, the deaf, even raising the dead, and is preaching good news to the poor; he concludes, "blessed is he who takes no offense at me" (who is not scandalized by me) (Lk. 7:18-23).

Jesus is not fulfilling Isaiah 61 according to Old Testament standards; he is not liberating a nation from exile or subjugation; he is not storming the palace or prison and throwing out the powerful or setting free the prisoners. If that is what people want from Jesus, that is not what he gives; his poor little "mustard seed" kingdom will be offensive, when so much bigger things need to be done.

In Acts, Jesus' apostles follow the same pattern. As Jesus promised in Lk. 24:48-49, the disciples receive the Spirit, the power from on high, and bear witness to the risen king, calling others to save themselves from this wicked generation and turn to Jesus Christ (king). Those who receive this witness, become part of the new kingdom fellowship, meeting in homes and sharing generously with the needy among them (Acts 2:33-47).

Near the end of Acts, Paul sums up his mission by saying Christ sent him to Israel and the Gentiles in order to open their (blind) eyes, so they might turn from darkness to light, from the power of Satan to God, so they can receive forgiveness of sins and a place (in the kingdom) among those who are sanctified (by the Spirit) through faith in Christ (Acts 26:18). All along, through Luke and Acts, the Greek word for "release" and "set free" in Lk. 4:18 is used primarily for the "forgiveness" of sins. The people, the poor and the rich, are above all captive to sin, and oppressed by the power of Satan. They mostly reject the new king and kingdom because they remain blind(ed); only the few who follow Jesus actually "recover their sight" (as proclaimed in Lk. 4:18). From beginning to end, the Spirit leads Jesus, and then Jesus' disciples, to proclaim the good news of the new kingdom; this means liberation for some from the oppressive power of Satan and from the bondage of a sinful life.

At the end of Acts, Paul sums up his contact with leaders of Israel by quoting another passage from Isaiah (Acts 28:25-27, quoting Isa. 6:9-10). Because most of Israel refuses to receive the gospel, Paul says they fulfill Isaiah's words about seeing but never perceiving, for their eyes have closed, and they will not turn to God. The final verse of Acts (28:31) portrays Paul proclaiming the kingdom of God and teaching about the Lord Jesus Christ. No nations or cities have been transformed; no society has been reformed; no dictators have been overthrown.

The fulfillment of Isa. 61 in Jesus' new kingdom is thus on a different level from the original context of the kingdom of Israel. We need the eyes of the Spirit to see that Jesus is neither an Old Testament prophet nor a glorified Old Testament king; he fulfills Isaiah by being a king who is more powerful than Satan (and his kingdoms of earth), who forms an international kingdom that is set free from the bondage of sin. This kingdom of disciples of Jesus is small, yet found all over the earth, and is even present in some churches.

What about the abundant life Jesus came to give?

In Jn. 10:10, Jesus says he came that they might have life, and have it abundantly. Now when many Christians think of the abundant life, they think of the "good life," a prospering life (like the "American dream"). Indeed, Jn. 10:9 speaks of finding "pasture," as sheep of the good shepherd (10:11). It sounds like Ps. 23, where the Lord is my shepherd, I shall not want.

Earlier, in Jn. 6:10, Jesus has the hungry crowd (of 5,000) sit down (recline) on the green grass. After they eat "their fill," there is still food left over. As a result, the people decide to make Jesus their (shepherd) king (6:12-15). This also reflects Ps. 23:1—the Lord is my shepherd (king), I shall not want; he makes me lie down in green pastures.

Jesus' response to the crowds' decision, however, is to escape to the hills. When the people find him the next day, Jesus says they look for him because they ate "their fill" of loaves. The shepherd king provided for them in abundance; yet then he says not to work for the food that spoils, but for the food that endures to eternal life (6:26-27). Similarly, in Jn. 10:27-28, Jesus again talks about his sheep that hear his voice, and follow him; he knows them and will give them eternal life. In 17:3 Jesus says eternal life means knowing the only true God, and the one God sent, Jesus Christ (king).

Jesus' miracle of feeding the 5,000 was a sign that he himself was the bread of life (6:26,35). Jesus is the living bread: anyone who eats this bread will live forever (6:51); anyone who comes to Jesus will not hunger, and anyone who believes in him will not thirst (6:35). So the eternal life Jesus gives lasts forever, yet also begins now; whoever is believing—is continuing to believe—has eternal life (6:47).

Jesus pushes this metaphor even further when he says anyone who eats his flesh and drinks his blood abides (remains, continues to believe) in him (6:56). When some of those following him complain about this language, Jesus clarifies: it is the Spirit that gives life; the flesh is of no help; the words he speaks are (the) Spirit and life (6:60-63). After many followers stop following him (and thus do not continue to believe), Jesus asks the twelve if they want to leave (6:66-67). Peter replies that Jesus is the one who has the words of eternal life (6:68).

So the crowds and even many followers think Jesus can be a king who feeds them with (material) abundance. Jesus replies that no, the (true) life he is giving to those who continue to believe is eternal life. His words come from the Spirit speaking in him; his gift (of life) also will come from the Spirit he will give them; it is the Spirit that gives life.

In 7:37-39 Jesus tells the crowd on the last day of the feast that anyone who thirsts should come to him and drink, for whoever is believing in him, out of his heart shall flow rivers of living water; he is talking about the Spirit, which those who believed in him would receive; so far the Spirit has not yet been given (to his disciples). If Jesus is the living bread who provides eternal life, the Spirit is the living water who gives eternal life.

When John baptizes Jesus with water, he sees the dove from heaven come down and remain on Jesus; this is John's sign that this is the son of God, the one who baptizes with the Holy Spirit (1:32-34). Before, in Israel, the Spirit is given to certain prophets and others temporarily so they can fulfill their mission. Now the Spirit comes and remains on Jesus; and he will baptize others in the future with the same Spirit. Unlike the food and drink that spoils, this is the food, or drink, that remains; it gives life, it gives life abundantly.

When Jesus speaks, it is the Spirit speaking in him. He speaks the words of God, for it is not "by measure" that God gives him the Spirit (3:34). God is now giving the Spirit abundantly, and this Spirit remains in Jesus and speaks through Jesus. This is part of the new life Jesus will give to his disciples. Whoever is believing in the son has eternal life; whoever does not obey the son will not see life (3:36).

Note that believing includes obeying what the son says, through the Spirit. The Spirit is the gift of grace that speaks the truth, through Jesus first, and then through his disciples. As Jesus is "full of grace and truth," from his fulness have we all received, grace upon grace; for the law was given through Moses, but grace and truth came through Jesus Christ (1:14,16-17). Jesus is the eternal Word that becomes flesh, and speaks the words of God about eternal life (1:1,14).

The Spirit of truth will teach disciples, helping them remember what Jesus said (14:17,26). The one who has Jesus' commands—and keeps them—is the one who loves Jesus (14:21). And Jesus' main command is for his disciples to love one another, as Jesus has loved them; there is no greater love than laying down one's life for his friends; his disciples are his friends because they know what their Lord is doing; they remain friends if they do what Jesus commands (15:12-15).

The good shepherd does not give up his life for his sheep just so they can have abundant material "blessings" (10:10-11). Rather, because Jesus laid down his life for them, disciples should lay down their lives for their brothers and sisters (in Christ) (1 Jn. 3:16). Jesus' love means that instead of receiving more material "blessings," disciples are sharing what they have with brothers and sisters in need (1 Jn. 3:17). If they do not love like that, does God's love really remain in them (1 Jn. 3:17)?

Indeed Jesus' command to love one another will not lead to a wonderful life in the world; for the world will hate Jesus' disciples, just as it hated Jesus (15:17-18). When the Spirit of truth bears witness through disciples of Jesus, the scribes will throw them out of the synagogues, and even try to kill some of them, just like they did to Jesus (15:26-16:2). Yet because the life the Spirit gives is eternal—and remains true even in a hateful world—Jesus overcomes the world; his disciples will also have tribulation in the world, but they can endure it with joy because they have life, (the abundant) eternal life (16:33). They will continue to speak the truth, through the Spirit, and live a life of love among one another.

All of this is what Jn. 10:10 is about; it is not really about literal food or material things (the blessings of the law of Moses); it is about the blessings of the new covenant.

What about rich and powerful Nicodemus?

Another question that could be raised is what about Nicodemus? Wasn't he rich and a ruler of the kingdom of Israel? Wasn't he born again? Didn't he stand up for Jesus? Didn't he help bury Jesus' body?

It's true that Nicodemus was a ruler of Israel (Jn. 3:1), and thus probably rich. And Jesus does challenge him with the need to be born again, or better, born "from above" (because Jesus interprets this birth as being born of the Spirit) (Jn. 3:5-8). Nicodemus, however, is not born from above; he does not understand what Jesus is saying (Jn. 3:10). He also does not receive Jesus' witness about the Spirit (Jn. 3:11); he does not believe (3:12).

But doesn't Nicodemus later stand up for Jesus in the Sanhedrin? In Jn. 7:50-51 Nicodemus tells the council they should not judge a man (namely, Jesus) without first hearing him. These words could be interpreted as supporting Jesus, and the other council members respond sarcastically: they ask Nicodemus if he is from Galilee too (like Jesus' disciples). Yet Nicodemus is merely asking for a hearing (for Jesus); this is their law (7:51); the law of Moses requires this (for example, Deut. 1:16-17; 19:15). Nicodemus is primarily standing up for the law more than for Jesus. After they hear Jesus, they might (and will) judge him guilty nevertheless.

Okay, but doesn't Nicodemus at least show he has become a disciple at the end when he joins in burying Jesus' body? This act probably shows Nicodemus still has some sympathy for Jesus. But one act of helping prepare a dead body for burial—even if it's Jesus' body—is hardly a proof of discipleship.

Nicodemus is helping Joseph of Arimathea, who is described in Jn. 19:38 as a disciple of Jesus. In Mt. 27:57 Joseph is called a rich man; in Mk. 15:43 Joseph is called a respected member of the council (the Jewish Sanhedrin). It seems both of these rich rulers are now making a public statement of their faith in Jesus.

Not really. First of all, their respected (esteemed) fellow members of the council all want Jesus buried before the sabbath arrives (Jn. 19:31). So burying the dead body quickly, before the sabbath, is not necessarily a public statement in favor of Jesus. Second, Jn. 19:38 qualifies Joseph's being a disciple of Jesus: it is a secret, because of fear of the Jews (his fellow rulers). This points back to Jesus' words in Jn. 12:42-43; he says many of the authorities believe in him but do not openly confess it due to fear of the Pharisees, who would throw them out of the synagogue if they confess Jesus.

Jesus' own conclusion for such secret disciples is found in Jn. 12:43—they love the praise (glory) of men more than the praise (glory) of God. They believe in Jesus, at a certain (low) level; they sympathize with him, but they love their (glorious) position among their fellow rulers more than the praise they would receive from God if they openly confess Jesus and suffer for it. Jesus is compelling; their peers are more compelling.

According to Jesus, a test of discipleship is whether one remains faithful to his words. When some Jews believe in him earlier, Jesus says if they continue in his word, they are truly his disciples (Jn. 8:31). True belief, true faith, includes continuing to be faithful. If one does not abide in him, does not remain faithful to him, he is cast out like a branch (like Judas Iscariot) and thrown into the fire (Jn. 15:7).

Only to those sheep that hear the voice of the good shepherd and follow him does Jesus promise they will never perish, and no one will grab them away from him (Jn. 10:27-29). As for those who merely believe because they see his miracles (or some other attractive words or acts), Jesus is wary of them (Jn. 2:23-24). Right after Jn. 2:23-24 comes Jn. 3:1, with Nicodemus coming to Jesus (secretly) by night, praising Jesus for his signs (miracles). So Nicodemus is hardly an example of someone Jesus favored, or of a true disciple.

Didn't Jesus say to render unto Caesar the things of Caesar?

The Lord of the kingdom of God seems to command obedience to the highest authority of the Roman empire in his famous reference to Caesar. Aren't there certain blessings that come from being citizens of great nations with great leaders? Of course every nation provides some benefits to its citizens; but those benefits are not called blessings in the New Testament.

Jesus has been asked about paying taxes to Caesar (the Roman emperor), so he asks whose picture and words are on the coin (a _denarius_ ) used to pay the tax (Mt. 22:17-20). When they reply it is the picture and words of Caesar, Jesus says to render (give back) to Caesar the things that are Caesar's, and to God the things that are God's (22:21).

This saying of Jesus is now commonly used to support obedience to earthly rulers in general. So when a modern "Caesar" calls his people to go to war against national enemies, many Christians think they should render service to their commander-in-chief; they must help protect their beloved country, their blessed, bountiful land; it's their duty to God and country. Consequently, after pious presidents in the U.S. declare war against an evil nation, they conclude their call to arms with the words, "God bless (the United States of) America."

But the _denarius_ coin Jesus refers to has not only the picture of Caesar on it; it also has the words: Tiberius, son of the _divine_ Augustus. (Tiberius Caesar, the son of Augustus Caesar, currently rules when Jesus speaks.) This coin is part of the empire's propaganda: Roman emperors are to be revered and obeyed because they become divine after death.

The idolatrous words on this coin amount to blasphemy for most Jews. Indeed Pharisees ask Jesus about Roman taxes because they are sure he will condemn these foreign invaders that occupy and defile Israel; after all, he has already denounced the revered scribes and Pharisees of Israel as hypocrites.

Jesus' reply distinguishes Caesar from God: there are things of Caesar and things of God. Caesar is not God; Caesar is not divine. And the things of Caesar in this context are specifically his coins. Caesar has created the blasphemous coins; they are his (things). If he wants them back, in the form of taxes, by all means get rid of these evil coins. Give back to Caesar what is his.

But honor Caesar only as one would honor all other people (1 Pet. 2:17); Caesar is just another man, even though he presumes to be much more. If disciples of Jesus can show love to everyone—and even feed their enemies when they are hungry—they can also pay Caesar taxes with his coins. And genuine love can still hate the evil that enemies do, and the arrogance that Caesars demonstrate (Rom. 12:9).

Jesus does not say the things of Caesar are blessings from God; Caesar's coins are despicable. The things of God, on the other hand, are the true blessings. God gives disciples of Jesus the blessing of being called the children of God; as obedient children who love their enemies and remain peacemakers, they do the will of their Father and show they are brothers and sisters of Jesus. Their responsibilities to God involve doing the distinctive righteousness of Jesus' new kingdom; yet even that difficult righteousness happens only through the gift of God, the Spirit sent from God; the things of God given back to God are the fruit of the Spirit.

In the parable of Mt. 21:33-44, that precedes Jesus' words about the things of God in Mt. 22:21, faithful tenant farmers of the owner (God) would have given the owner the fruits expected from this special kingdom. The unfaithful Jewish rulers perceive Jesus is exposing them as fruitless leaders of a fruitless nation (Mt. 22:45). Then in Mt. 22:21 Jesus exposes Caesar as just another irreverent man, who thinks he is (or will be) God.

Isn't it a blessing from God for the Jews to be back in their promised land?

Another question certain Christians (and Jews) might raise is about God's ongoing "blessing" of the kingdom of Israel. Pointing to the return of Jews to their renewed state of Israel, they say God is keeping his promised blessing to Abraham: the land (of Canaan) will be an "everlasting possession" (Gen. 17:8).

Some Christians emphasize this (supposed) fulfillment of the promise for a return of Israel to their promised land more than Jesus' international kingdom of disciples—a kingdom found among Palestinians as well as Jews in Israel. Such Christians support Jewish violence against Palestinians since the blessed land should belong to the Jews, due to God's promise. Jesus' international kingdom of disciples who love their enemies then becomes secondary to the great "blessing" God is giving Jews who return to their "everlasting possession."

The answer to this emphasis is that during Jesus' time the land was under the domination of the Romans. At that time, numerous Jews—and their leaders—hated the Romans and hoped God would help them regain the land, through violence (as in the Old Testament) in the near future. Jesus' call to love enemies speaks directly to that situation; Jesus does not affirm Israel's focus on its land and promises; Jesus is not interested in getting the land back from the Romans. For Jesus proclaims a whole new kingdom, whose "land" will include the whole earth.

Jesus' disciples will go out to all the nations and make new disciples all over the earth. And in the end, the meek (the patiently gentle) will inherit the earth. This is the blessing Jesus focuses on, as far as land goes.

Nowhere does the New Testament reaffirm the Jewish promised land as an "eternal possession." In fact, over several of the previous centuries before Christ, parts or all of the land did not belong to the Jews (but to Assyrians, Babylonians, and Romans). Jesus predicts that the Romans will come (within a generation) and destroy the temple in Jerusalem; he tells disciples to flee to the mountains (rather than join the warfare) (Lk. 21:20-22). Rome does overthrow a rebellious Jerusalem and Palestine, exiling many from their "everlasting possession." That exile has continued for most of the centuries since then. Even history itself shows God has not continued to bless Israel with their land.

God's original promise to Abraham about the land of Canaan receives a later development in the law of Moses. That law explicitly says that if Israel obeys their covenant law, the blessing of the land will continue; if, however, they disobey, they will lose their land to their enemies. This is what happened; they disobey and go into exile.

In the New Testament, Paul does write about God's ongoing concern for Jews. God has not rejected his (chosen) people (Rom. 11:1). But Paul here refers to a remnant in Israel (including himself), during his time, which is chosen by grace (the elect) (Rom. 11:1,5,7). Because the rest of Israel rejects this new grace, salvation goes out to the Gentiles, which will result finally in the full inclusion of (elect?) Jews (Rom. 11:11-12). Even if Paul thinks all or most Jews alive at the end, when Christ comes, will come to faith (in Christ), this would not require them to be in their land, and does not affirm any renewed blessing of the land of Israel (see Rom. 11:25-26).

So the New Testament does not have any interest in Israel's "everlasting possession" of the land of Israel. Disciples of Jesus should show more concern for his new international kingdom than for the kingdom of Israel. Like Israel's former prophets, disciples will challenge Jews with their greed and violence; the call to repentance will no longer mean, however, returning to obedience of the law of Moses; it will mean turning to Christ and becoming part of his kingdom of disciples.

What about Paul's use of a command of Moses that promises a blessing?

Another passage that might be quoted in this regard is Eph. 6:2-3. It repeats Moses' command about honoring father and mother—and points out this is the first command with a promise. The promise (of blessing) is "that you might be well and might live long on the earth." This seems to extend the Old Testament blessing of long life into the New Testament.

The second phrase (about living long on the earth) explains the meaning of the first phrase (about being well). For example, the two phrases are combined in Gen. 12:13. In Gen. 12:12 Abram is afraid the Egyptians will kill him in order to take his beautiful wife Sarai. So he tells Sarai to say she is his sister, "so that it might be well with me and my life might be spared."

Eph. 6:2-3 especially uses Deut. 5:16 (which expands on Ex. 20:12), where Moses commands Israel to honor their parents so their days may be long, and so it will go well with them in the land the Lord gives them. Note that Eph. 6:3 leaves out the end of Deut. 5:16, the words about "the land the Lord gives them;" the "land" (of Israel) simply becomes the "earth." So Eph. 6:3 transforms the promise from long life in Israel to long life on the earth—the larger context of Jesus' international kingdom.

The promise of long life is connected to this particular command. What is it about honoring parents that increases one's life on earth? When Jesus affirms this command in Mt. 15:4-6, he is critical of scribes and Pharisees who rule that if they vow (as belonging to God) money they would have used to help their (old) parents, they do not need to use it for their parents. Jesus says they thus break the command of God in order to follow the traditions of men (like the scribes). So Jesus emphasizes fulfilling the command by helping elderly parents; yet he does not mention the promise (as Eph. 6:2-3 does).

In Mt. 10:35 Jesus says one's father or mother might even become one's enemies, due to being a disciple. Yet since disciples are to love their enemies, they can still do good to them. It is even possible that one's father, who opposes a child who is a disciple, could kill him (Mt. 10:21). Because being children of the Father in heaven means sometimes displeasing earthly fathers who are not disciples, honoring those fathers does not necessarily mean always obeying them; neither does it necessarily mean disciples will live long on the earth.

Children should only obey parents "in the Lord" (Eph. 6:1). (Some translations of Col. 3:20 say children should obey parents in everything, for this pleases the Lord. But the Greek text includes the preposition "in" before "the Lord," so the verse is actually similar to Eph. 6:1.) Jesus says whoever loves father or mother more than him is not worthy of him (Mt. 10:37). Fathers and mothers often want their children to seek successful careers (filled with material "blessings"); this could insure a comfortable life for the whole family. While disciples of Jesus refuse these goals, they should help elderly parents meet their basic needs as much as possible.

Generally (whether from the Old Testament or New Testament or anywhere else), families who help one another, especially their elderly parents, live longer. As one generation helps the older generation, the next generation (the grandchildren) will often do likewise in turn. Thus parents who help their elderly parents will usually be helped in their old age by their children (who learned such help from them). As for disciples who do not live long, perhaps even due to angry families, the greater promise is that meek disciples will inherit the earth in the end. They will live forever in the new heavens and new earth.

What about the prayer that Gaius will prosper?

One other New Testament passage that could raise objections to Jesus' teaching that the rich are not now blessed by God is 3 Jn. 2. This verse includes the prayer that Gaius would "prosper" (in certain versions like the King James version). It seems to be quoted now in certain circles that preach the prosperity gospel. So can't the rich prosper now and be blessed by God?

The Greek word translated "prosper" by some versions is sometimes used in the literal sense, "have a good journey." It is used in a "journey" context in Rom. 1:10, where Paul prays that he may at last "succeed" (make the good journey) in coming to Rome. In 3 Jn. 2 the passive is used; a more literal translation might include words like "be led along a good road."

The verse affirms that Gaius is already being led along a good road ("prospering") as far as his soul is concerned; so the prayer is that in all ways (physical as well as spiritual), especially with regard to his health, he will likewise (be led to) "prosper." The specific mention of health spotlights physical health, not material wealth. This prayer asks especially for physical well-being, to supplement his spiritual well-being.

Of course, Jesus was concerned about the physical health of other people, healing many people. Yet such healing is never called a blessing. Desiring bodily health and physical well-being for someone shows compassion. This desire is common; this wish is conventional. If health results, which it usually does, this does not mean one is blessed by God. The specific blessings Jesus teaches do not include physical health.

Final remarks

A careful study of the New Testament thus shows that the blessings Jesus brings are very different from the blessings promised in the Old Testament. Those who fail to see this in the Bible see only what they want to see. They want to prosper; they want to live the "good life," the American dream. And they want these things to be God's blessings.

Before the apostle Paul became a disciple of Jesus, he considered himself "blameless" under the law (of Moses); he was a leader among the Pharisees; he knew the new churches were a threat to his people and their way of life (Phil. 3:4-6). But all the "blessings" Paul had then, he discounts for the sake of following Christ (Phil. 3:7). Knowing and serving Christ mean the loss of all he has before, under the law of Moses; Paul considers all (the blessings) he lost as "garbage" due to the greater righteousness in Christ (Phil. 3:8-9).

Christ's new kingdom and righteousness—and the suffering that goes with it presently—are of "surpassing worth," in contrast to the former kingdom and righteousness of Israel (Phil. 3:7). A primary reason Paul and other early disciples of Jesus suffer as they do is because of the basic difference between the old covenant and Jesus' new covenant (and the Jewish enemies that thus oppose them).

Near the end of Romans, Paul shares his hope of reaching Rome and enjoying their company for a little while, before he journeys on to Spain (Rom. 15:23-24). But before that, he is heading toward Jerusalem with a "collection" for the poor among the saints (disciples) in Jerusalem from several of Paul's mostly Gentile churches (Rom. 15:25-26). He adds that because these Gentiles have shared in the spiritual gifts (the Greek word is _pneumatikois_ ) of the Jerusalem saints—as the early church spread out from the mother church in Jerusalem—so these Gentiles should serve the poor saints in Jerusalem with material gifts (the Greek word is _sarkikois_ ) (Rom. 15:27).

Some translations of 15:27 have "spiritual blessings" and "material blessings." But the Greek words used are not translated with the word blessings elsewhere. In 1 Cor. 9:11 Paul uses the Greek word _sarkikos_ similarly to Rom. 15:27; translations here use words like "material benefits," or "material harvest." As in Rom. 15:27, this Greek word is also combined with the other word ( _pneumatika_ ) in 1 Cor. 9:11, now translated with words like "spiritual good" or "spiritual seed." In both passages, Paul refers to receiving material help—for basic needs like food—for those who serve by spreading Jesus' gospel (of the kingdom). That help is not described with Greek words that mean blessing.

Where Paul does use a Greek word for blessing (the word _eulogia_ ), in the context of Rom. 15, is in Rom. 15:29. There he writes that after he delivers the collection to Jerusalem, he can come to Rome in the fullness of the blessing of Christ. In 15:31-32 he elaborates on this: he will come to them with joy (after being delivered from from unbelieving Jews in Jerusalem) and be refreshed by them. The blessing here is Christ's familiar promise of joy for those who serve him and suffer for him.

My own hope is that my words about blessing will be heard and heeded. Even if that seldom happens, I also have the joy of serving Christ through these words. It seems appropriate to end by citing a blessing from Revelation—which would apply to my words in only a very secondary way, compared with the writings of the New Testament: blessed are those who hear the words of the prophecy, and keep the things written in it (Rev. 1:3).

Like John's prophecy in Revelation, I want to pass on Christ's words to the churches, words that often call on them to repent: return to their first love, Jesus and his apostles, the foundational inspiration and writers of the New Testament (Rev. 2:1-5; and the rest of Rev. 2-3).

The final challenge is to you the reader. Will you join the cloud of witnesses found in the New Testament, as well as later witnesses who echo that foundational witness? As Revelation ends with a blessing similar to Rev. 1:3—blessed is the one keeping the words of the prophecy of this book (Rev. 22:7)—I end with the same encouragement for you the reader. Christ's New Testament blessings are available to you; you can experience them and witness to them.

Blessed are the ones hearing the word of God and keeping it (Lk. 11:28). May the blessing of Christ's Spirit of prophecy give you ears to hear and power to speak and do the truth.

Connect with me online at my blog: http://www.jesusandthebible.wordpress.com
