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Matthew 5:5 · Providence Baptist Church - Sermons

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Our text for this morning will be Matthew chapter 5 and verse 5.
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! Just a couple of weeks ago, we began looking together at the Sermon on the Mount,
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this most famous of Jesus' teaching.
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And we have discussed so far the first four verses,
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where we noted first in verses 1 and 2,
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who it was that Jesus was teaching.
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Matthew records,
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For seeing the crowds, He went up on the mountain,
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and when He sat down, His disciples came to Him,
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and He opened His mouth and taught them, saying...
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So we see that Jesus was teaching His disciples.
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There's a larger crowd gathering around,
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and certainly the teaching spills out and beyond.
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And as we get through His Sermon and on into chapter 7,
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there's great warning that's issued.
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And so it seems maybe even the audience's attention of Jesus
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shifts a little as it goes on.
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But we know, at very least,
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His primary core audience
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are those who were already following Him and His ways.
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He was speaking to those who were citizens of His kingdom.
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Back in chapter 4, verse 17,
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Matthew records the very beginning of Jesus' ministry,
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where He writes,
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from that time Jesus began to preach,
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saying,
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Repent, for the kingdom of heaven is at hand.
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The Sermon on the Mount is a declaration of the kingdom of God
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with Jesus as its king.
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And because the king has come,
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the kingdom has come.
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And Jesus here is teaching
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what those who are citizens of His kingdom will look like.
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So He begins teaching them,
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verse 3,
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Blessed are the poor in spirit,
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for theirs is the kingdom of heaven.
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We are, apart from Christ,
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spiritually bankrupt.
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You have no good thing to offer God.
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And if you are to be saved from the wrath to come,
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you will have to throw yourself
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upon the mercy of God
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found in Jesus Christ.
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It is those who see their spiritual poverty
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who possess the kingdom of heaven.
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And therefore,
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Jesus declares them blessed.
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In verse 4, Jesus says,
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Blessed are those who mourn,
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for they shall be comforted.
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Having recognized our spiritual poverty
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and the spiritual poverty of the world
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in which we live,
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citizens of the kingdom of God
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will be mourners
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over the brokenness that we see,
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both ours and others.
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And it is those who mourn over sin
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who will be comforted.
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And therefore,
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Jesus calls them blessed.
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Now, I have said to you,
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this word,
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blessed,
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is a very difficult one
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for us to understand in English.
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The original Greek word
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is so layered and textured.
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And so,
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we've been doing our best
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kind of week to week
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to give some feel
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to what the word means.
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I don't have anything astounding
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to add to what I've said already,
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but just let me remind you
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that there's not a direct single word
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for this Greek word,
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makarios.
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We try with blessed,
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happy,
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joyful,
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we could say doing well,
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thriving.
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I've posited to you
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my favorite,
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flourishing from
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Jonathan Pennington's book.
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Jesus' teaching on the kingdom of heaven
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enters into a world
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that has been turned upside down
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by sin.
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And His teaching seeks
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to turn it right side up.
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It's about the kingdom coming.
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This kingdom that lives in contradiction
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to the kingdom of the world.
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And because the teaching
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has this intention to it,
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the carnal mind
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has a very difficult time
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understanding it.
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It seems backwards.
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It is the humble,
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sad,
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meek,
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merciful,
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peacemaking,
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persecuted pursuers
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of righteousness
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that are well
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and will do well
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forever.
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These are the kinds
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of citizens
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that flourish.
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We have before us this morning
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the third of Jesus' declarations
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of blessing.
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blessing.
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So join me in a careful consideration
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of Matthew 5,
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verse 5.
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Before I read it
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for our benefit,
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let me remind you,
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beloved,
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that this is God's
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word to us.
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It was written for His glory
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and our good.
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And we would all do well
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to listen to it
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in order to believe
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its promises
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and obey
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its commands.
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Matthew 5,
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verse 5.
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Jesus said,
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blessed are the meek
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for they shall inherit
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the earth.
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So,
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what does it mean
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to be meek?
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It's another one of those
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words that can have
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some difficulty
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for us
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trying to wrap
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our minds
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around exactly
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what Jesus means here
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by meekness.
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and those who are meek
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are blessed.
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Let me start by saying
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that meekness
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is not a natural
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inclination.
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Those who belong
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to the kingdom of God
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gain a recognition
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of their spiritual poverty,
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a deep sadness
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over their sin
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and the sin of the world,
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and meekness
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by a work
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of the Spirit of God
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upon them.
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The natural inclination
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of man
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is not toward
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a small view of self,
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but a large view of self.
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The natural way
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of a person
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is to exalt themselves,
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not humble themselves.
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Left alone,
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we are self-aggrandizing,
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self-protecting,
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self-justifying.
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The largely Jewish audience
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that Matthew wrote
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this letter for
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would have been
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absolutely dumbfounded
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by such teaching,
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especially from a man
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who claimed to be
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the Messiah.
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They were looking
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to the Messiah
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for deliverance
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from their oppressor,
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Rome.
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They wanted the Messiah
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to come as a military conqueror,
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mighty and vanquishing.
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They loved texts
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like Isaiah chapter 35,
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verse 3 and 4,
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which reads,
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Strengthen the weak hands
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and make firm
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the feeble knees.
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Say to those
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who have anxious heart,
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Be strong.
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Fear not.
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Behold,
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your God will come
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with vengeance,
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with the recompense
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of God.
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He will come
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and save you.
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They loved texts
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like this,
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but did not want
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to read them
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in the greater context
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of the Old Testament
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prophecy.
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For example,
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that was Isaiah 35,
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3 and 4.
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Let me read to you
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Isaiah 53,
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3 and 4.
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Speaking of Christ,
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the Messiah,
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He was despised
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and rejected by men,
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a man of sorrows
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and acquainted with grief.
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And as one from whom
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men hide their faces,
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He was despised,
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and we esteemed Him not.
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Surely,
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He has borne our griefs
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and carried our sorrows,
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yet we esteemed Him stricken,
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smitten by God
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and afflicted.
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This was a strange teaching.
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Meekness is not the way
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of the world.
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Meekness is certainly
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a spirit-worked character quality.
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It is also not a character quality
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that we possess with perfection
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on this side of heaven,
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but it is a quality
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in which we grow
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as God graciously works
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in us.
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I pray this morning
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that He will work in you
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and in me
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as we learn together
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more about this meekness.
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So,
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let's take a look
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at some examples
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of meekness from the Scripture
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to attempt to wrap our mind
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about what is really
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meant by the Word.
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So I want to walk you through
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some characters.
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I'm going to invite you
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to turn with me
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to these passages.
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You'll keep your head
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more in the game
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if you're looking as well
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at the text
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that I'm going to read to you.
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And let's start with Abraham.
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Called Abram
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in the text I'll read to you
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this morning.
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His name had yet to be changed
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in Genesis chapter 13.
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So please join me there.
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Genesis chapter 13
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and verse 8.
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So God has made a covenant
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with Abram.
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Part of which included
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the giving to him
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of land.
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And you remember
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that Abram's nephew Lot
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tagged along with him.
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The promise was not given to Lot.
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The promise was given to Abram.
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He is Lot's elder.
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He is his uncle.
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And he has a promise.
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And some contention arose
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amongst the herdsmen
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because there wasn't enough land
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where they were camped
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to keep the herds fed.
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Right?
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So they're starting
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to have conflict
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over who gets to graze
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animals where.
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And then verse 8
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and following
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records for us.
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Then Abram said to Lot,
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Let there be no strife
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between you and me
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and between your herdsmen
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and my herdsmen
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for we are kinsmen.
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Is not the whole land
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before you?
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Separate yourself from me.
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If you take the left hand
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then I will go to the right.
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Or if you take the right hand
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then I will go to the left.
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Here we find Abram
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had every right over the land.
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Right?
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The covenant promise
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had been given to him.
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He's Lot's elder.
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And his uncle.
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And he could have simply said,
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Hey Lot, you go there
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because I want this
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choicest of property.
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But rather,
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we find Abram
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as an expression of meekness
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saying instead,
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Let's not have conflict
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amongst us.
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Right?
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You pick where you would like to go
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and I'll go to the other place.
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I'll take what's left over.
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Turn over to Genesis chapter 45
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and we read here
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of the story of Joseph.
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Remember Joseph,
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the youngest of his brothers
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received dreams
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that he'd be great amongst them
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and his brothers
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did not like him for this
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so they threw him in a well
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and rather than killing him
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pulled him out of a well
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and sold him into slavery.
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And he finds himself in Egypt
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and through a number of astounding
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and sad circumstances,
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he finds himself ruling over
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the provision of grain,
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putting it away
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and delving it back out.
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And a famine grows up in the land
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and his brothers come to Egypt
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to bring grain back home.
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And when Joseph reveals himself
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to his brothers,
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we read this in chapter 45
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verses 1 and following.
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Then Joseph could not control himself
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before all those who stood by him.
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He cried,
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Make everyone go out for me.
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So no one stayed with him
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when Joseph made himself known
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to his brothers.
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And he wept aloud
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so that the Egyptians heard it
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and the household of Pharaoh heard it.
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Now just picture,
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this is the man of power.
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This is the younger brother,
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but he has been placed
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in a position of power
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and his brothers have come to him
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as beggars.
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And what does he do?
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He sends out the Egyptians
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and reveals himself to his brothers
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and he weeps over this.
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And Joseph said to his brothers,
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verse 3,
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I am Joseph.
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Is my father still alive?
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But his brothers could not answer him
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for they were dismayed
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at his presence.
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So Joseph said to his brothers,
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Come near to me, please.
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And they came near and he said,
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I am your brother, Joseph,
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whom you sold into Egypt.
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And now do not be distressed
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or angry with yourselves
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because you sold me here.
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For God sent me before you
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to preserve life.
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And then we read later,
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I think it's chapter 51,
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if I'm remembering correctly.
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We famously hear Joseph say,
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What you meant for evil,
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God meant for good.
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And so here we see
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that Joseph entrusts himself to God
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and God's providence,
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his good purpose in the situation.
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And he doesn't seek retribution.
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He doesn't seek to defend his right.
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He has been wronged
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as the younger brother,
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but rather offers forgiveness
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to his brothers.
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It's another expression of meekness.
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Okay.
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Flip back to the New Testament.
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Hebrews chapter 11.
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Let's look a little at the life of Moses.
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It's the writer of Hebrews.
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Very brief summary of Moses' life
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found in chapter 11.
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You remember Moses has become
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the adopted son of Pharaoh.
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Pharaoh held the power of Egypt
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as the new Pharaoh's adopted brother,
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but chose rather
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to stand up for his kinsmen
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to kill an Egyptian
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and fled off into the wilderness.
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So in verse 24 and following,
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By faith Moses,
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when he was grown up,
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refused to be called
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the son of Pharaoh's daughter,
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choosing rather
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to be mistreated
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with the people of God
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than to enjoy
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the fleeting pleasures of sin.
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He considered,
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I love this, right?
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Moses considered,
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so the writer of Hebrews
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is telling us,
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he considered
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the reproach of Christ
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greater wealth
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than the treasures of Egypt,
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for he was looking
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to the reward.
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So rather than receiving
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what was due him,
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which he could have laid claim to,
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he instead chose
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to go and be with God's people
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and to be mistreated
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as God's people
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because he was looking
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to something greater
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and beyond.
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Numbers chapter 12,
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verse 3 records for us
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that Moses was very meek,
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more than all people
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who were on the face
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of the earth.
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Okay, back to the Old Testament.
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1 Samuel chapter 18.
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You don't need to be ashamed
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for not being able
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to find these books
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quickly in your Bible,
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but you'll do well
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to learn how to find books
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quickly in your Bible.
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Become familiar
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with this book.
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Hopefully this helps you
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in doing that.
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1 Samuel chapter 18,
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beginning in verse 20.
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Now, David at this point
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in 1 Samuel
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has already been anointed
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king over Israel.
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Saul is still reigning,
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king,
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but Samuel has anointed
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David king.
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David has already
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killed Goliath.
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He's become the champion
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of Israel as well.
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The middle of,
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I think it's chapter 16,
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records for us
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that the Spirit of God
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left Saul
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and the Spirit of God
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rested on David.
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So he's got God's Spirit
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resting on him,
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which was a more unique thing
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in this day
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than it is in ours.
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So David already had
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a significant place
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and yet he found himself
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serving under Saul
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with a great deal
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of meekness.
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Saul didn't want him
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in the temple any longer,
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so he put him in charge
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of a legion of men.
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He had hoped that he would be killed
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by the Philistines,
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but David,
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because of God's favor,
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was triumphing
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and triumphing greatly
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over them.
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So, Saul offered
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his oldest daughter
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to David.
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David said,
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Who am I
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that I would become
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the son-in-law of a king?
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This is the beginning
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of chapter 18.
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Saul instead gives
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his oldest daughter away
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to somebody else.
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So he had promised,
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then he went back
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on his promise
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and gave his older daughter away.
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And then verse 20 says,
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Now Saul's daughter,
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Michael,
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loved David.
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And they told Saul,
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and the thing pleased him.
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Saul thought,
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Let me give her to him
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that she may be a snare for him
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and that the hand
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of the Philistines
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may be against him.
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Therefore,
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Saul said to David
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a second time,
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You shall now be
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my son-in-law.
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Right?
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So it's being set up
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as a trap.
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Saul commanded his servants,
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speak to David in private
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and say,
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Behold,
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the king has delighted in you
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and all his servants
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love you.
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Now then become
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the king's son-in-law.
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And Saul's servants
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spoke these words
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in the ears of David.
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And David said,
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Listen to what David says.
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Remember where he is,
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who he is at this point.
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Does it seem to you
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a little thing
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to become the king's son-in-law?
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Since I am a poor man
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and have no reputation.
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See what David thought of himself.
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Right?
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He had a reputation
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by this point.
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I have no reputation.
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And the servants of Saul
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told him,
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Thus and so
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did David speak.
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Then Saul said,
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I'm reading this to you
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just for closure
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on the story.
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Thus shall you say to David,
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The king desires
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no bride price
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except a hundred foreskins
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of the Philistines
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that he may be avenged
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of the king's enemies.
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Now Saul thought
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to make David fall
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by the hand
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of the Philistines.
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And if you read on,
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he delivers twice,
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twice as many
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of the price
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that Saul
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demanded of him.
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So here again,
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this expression
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of meekness.
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Why would the king
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want to make me
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his son-in-law?
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David was very clearly
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a mighty man
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and had done mighty things
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and had a great reputation.
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Okay,
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a couple of New Testament characters.
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Stephen,
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Acts chapter 7.
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Amen.
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Amen.
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Amen.
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Amen.
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Amen.
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Amen.
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I hope that you don't mind this.
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This seems better to me
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than reading you
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the definition
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out of a theology book.
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Stephen is
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the first Christian martyr.
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He's on trial
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before the Sanhedrin.
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He speaks boldly out.
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They get furious with him
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because of the indictment
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of the speech
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that he brings to them.
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Verse 58,
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we read in following,
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Then they cast him
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out of the city
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and stoned him.
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And the witnesses
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laid down their garments
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at the feet
20:26
of a young man
20:27
named Saul.
20:28
And as they were
20:29
stoning Stephen,
20:30
this is what I want you
20:30
to see from the text,
20:32
as they were stoning Stephen,
20:34
he called out,
20:35
Lord Jesus,
20:36
receive my spirit.
20:38
And falling to his knees,
20:40
he cried out
20:41
with a loud voice,
20:42
Would any of us,
20:44
like when you're thinking,
20:45
think about being stoned,
20:47
right,
20:47
for simply following Christ
20:49
and proclaiming his truth.
20:50
And as you're being stoned,
20:52
this is the affection you have
20:54
towards those stoning you.
20:56
He says,
20:57
Lord,
20:58
do not hold this sin
21:00
against them.
21:02
He seeks forgiveness,
21:04
much like our Lord did
21:05
on the cross
21:06
for those who were stoning him.
21:09
And when he had said this,
21:11
he fell asleep.
21:14
Paul is a great man
21:16
of meekness,
21:19
a man with a great deal
21:20
of Jewish pedigree,
21:23
certainly as an apostle,
21:25
arguably,
21:27
but I would suggest,
21:28
the smartest of the lot,
21:30
the most influential of the lot.
21:33
His ministry was further reaching
21:36
than any of the other apostles.
21:38
And yet we can see
21:39
and we pick up letter
21:41
after letter after letter
21:42
this great deal of humility
21:44
in the way that he writes.
21:46
He gives all glory and honor
21:48
to Christ for working in
21:50
and through him.
21:52
Just a quick example,
21:53
Philippians 3,
21:54
verses 3 and 4.
21:55
He says,
21:56
For we are the circumcision
21:57
who worship by the Spirit of God
21:59
and glory in Christ Jesus
22:00
and put no confidence
22:02
in the flesh.
22:05
He says,
22:05
Though I myself have reason
22:06
for confidence in the flesh,
22:08
if anyone else thinks
22:09
he has reason for confidence
22:10
in the flesh,
22:11
I have more.
22:14
But he says,
22:14
I have none.
22:15
I have no confidence
22:16
in my flesh whatsoever.
22:18
And then we know
22:20
in Philippians 4,
22:21
13,
22:21
a verse not about football games.
22:24
He says,
22:24
I can do all things
22:25
through him
22:27
who strengthens me.
22:30
Right?
22:31
I can serve
22:32
the goodness of God
22:34
and the glory of Christ
22:36
to all peoples everywhere
22:38
because I'm strengthened
22:40
by him.
22:42
But of course,
22:43
we would not do well
22:44
if we didn't look to
22:44
our Lord and Savior,
22:45
Jesus Christ,
22:46
as the ultimate
22:47
and highest example
22:49
of what it means
22:50
to be meek.
22:52
Jesus said this of himself
22:54
that he was meek.
22:56
Matthew 11, 29,
22:57
he said,
22:58
Take my yoke upon you
22:59
and learn from me,
23:01
for I am gentle,
23:02
same Greek word,
23:04
for meek.
23:04
I am meek
23:05
and lowly in heart
23:06
and you will find rest
23:08
for your souls.
23:11
And then Paul,
23:12
in his letter
23:12
to the Philippians,
23:13
chapter 2,
23:14
sets Christ up
23:16
as our example
23:16
in this,
23:17
verses 5 through 8.
23:20
Have this mind
23:21
among yourself,
23:22
which is yours
23:22
in Christ Jesus,
23:25
who though he was
23:26
in the form of God,
23:27
did not count
23:28
equality with God
23:29
a thing
23:30
to be grasped,
23:32
but he emptied himself
23:33
by taking the form
23:35
of a servant,
23:36
being born
23:37
in the likeness
23:38
of men
23:38
and being found
23:40
in human form,
23:41
he humbled himself
23:42
by becoming obedient
23:43
to the point of death,
23:44
even death
23:45
on a cross.
23:47
So God himself
23:48
incarnate,
23:50
is what Paul is saying.
23:52
God here
23:53
in human form,
23:55
creator
23:56
of the universe,
23:59
here
23:59
emptied himself
24:01
and became a servant
24:03
and served
24:04
to the point
24:05
of death
24:06
on a cross.
24:08
This is
24:09
meekness.
24:11
The meek
24:13
do not seek
24:14
their own good,
24:16
but the good
24:17
of others.
24:18
The meek
24:19
do not seek
24:19
retribution,
24:21
but trust
24:22
in the providence
24:23
and justice
24:24
of God.
24:26
The meek
24:26
do not seek
24:27
to defend
24:28
their rights,
24:29
knowing
24:30
what they truly
24:31
deserve.
24:34
The meek
24:34
do not think
24:35
too much
24:36
of themselves,
24:38
but make much
24:39
of God.
24:41
Now,
24:42
meekness,
24:43
and I hope
24:43
in all of those
24:44
references
24:45
and characters,
24:46
you got this.
24:47
Meekness should not
24:48
be equated
24:49
with weakness.
24:52
The two are not
24:52
the same.
24:54
Meekness often,
24:55
as I said earlier,
24:56
is translated
24:57
as gentleness.
25:00
Meekness
25:01
is strength
25:03
bridled
25:04
and steered
25:06
for the glory
25:06
of God.
25:08
It's strength
25:10
aimed
25:11
in the right
25:12
direction.
25:14
Meekness
25:15
is Jesus
25:17
welcoming
25:17
little children
25:19
to himself
25:19
in Matthew
25:20
chapter 19.
25:23
And then
25:23
two chapters
25:23
later in 21,
25:25
making a whip
25:26
and driving
25:26
the extortioners
25:27
out of the temple.
25:29
And then
25:29
another two chapters
25:30
later in chapter 23,
25:32
indiving the scribes
25:33
and Pharisees
25:34
and declares woes
25:35
over them.
25:36
And then another
25:37
two chapters
25:37
later in chapter 25,
25:41
surrendering
25:41
to his accusers
25:43
in the garden
25:43
of Gethsemane.
25:45
All of Jesus'
25:47
strength
25:47
is aimed
25:49
at defending
25:49
and magnifying
25:51
the fame
25:51
of his father.
25:54
He yields
25:54
his strength
25:56
to the will
25:57
of God.
26:00
So let's look
26:01
at some further
26:01
instruction
26:02
to gain
26:03
a little better
26:03
understanding
26:04
of this teaching
26:05
in Matthew
26:06
5.
26:08
A couple more
26:09
texts for you.
26:10
We're going to stay
26:11
in the New Testament
26:11
now, I think.
26:12
Yep, we're going to stay
26:13
in the New Testament.
26:13
Matthew chapter 26,
26:16
verse 50
26:17
and following.
26:18
we find Jesus
26:29
in the garden
26:30
of Gethsemane,
26:31
having been
26:31
betrayed
26:32
by Judas
26:33
and his
26:34
captors
26:35
are coming
26:35
to take him
26:37
and run him
26:38
through this
26:38
series of trials
26:39
and finally
26:41
in his
26:41
crucifixion.
26:43
we ought
26:46
not to forget
26:47
who this
26:48
Jesus is,
26:49
right?
26:49
Able
26:50
to command
26:51
legions
26:52
of angels.
26:53
He'll say this
26:54
in our text
26:54
in verse 53.
26:58
Verse 50,
27:00
Jesus said
27:01
to him,
27:02
this is the
27:03
leader of the guard,
27:04
friend,
27:05
do what you
27:06
came to do.
27:08
Then they came
27:09
up and laid
27:09
hands on Jesus
27:10
and seized
27:11
him.
27:11
And behold,
27:13
one of those
27:14
who were with
27:14
him,
27:14
this is Peter,
27:16
we know from
27:16
Luke's account,
27:18
stretched out
27:19
his hand
27:19
and drew
27:20
his sword
27:20
and struck
27:21
the servant
27:22
of the high
27:23
priest
27:23
and cut
27:24
off his
27:24
ear.
27:25
Malthus,
27:26
I think,
27:26
is that guy's
27:26
name,
27:27
and Jesus
27:27
healed his
27:27
ear
27:28
in John's
27:30
account.
27:31
Then Jesus
27:32
said to him,
27:33
to Peter,
27:34
put your
27:35
sword back
27:36
into its
27:36
place,
27:37
for all
27:38
who take
27:39
the sword
27:39
will perish
27:40
by the sword.
27:41
Do you
27:42
think that I
27:43
cannot appeal
27:44
to my
27:45
father,
27:46
and he
27:46
will at
27:46
once send
27:47
me more
27:48
than twelve
27:49
legions
27:50
of angels?
27:53
And the
27:53
point that
27:54
he's making
27:54
to Peter
27:55
here is that
27:56
there is a
27:57
task at hand.
27:58
God has
27:59
willed that
27:59
something would
28:00
happen,
28:02
and I could
28:02
stop it from
28:03
happening,
28:04
but I submit
28:05
my strength
28:06
to the will
28:07
of the father
28:08
for the sake
28:09
of his name.
28:09
we are
28:11
not to
28:12
be militant
28:13
for our
28:14
own
28:14
sake
28:15
if we
28:16
are found
28:17
meek.
28:18
Now I want
28:18
to be really
28:19
clear at this
28:19
point,
28:20
and I cannot
28:20
develop this
28:21
idea in its
28:21
entirety,
28:22
so my
28:22
apology to
28:23
you on
28:24
this,
28:25
but I
28:25
am not a
28:26
pacifist,
28:27
and you
28:27
shouldn't be
28:28
either.
28:28
I believe
28:29
in just war
28:30
theory,
28:30
Google that,
28:31
you can
28:31
check out
28:31
what that
28:32
means,
28:33
but we
28:34
must think
28:35
very carefully
28:36
about when
28:37
it is
28:38
proper
28:38
to take
28:39
a life,
28:40
and when
28:41
it is
28:41
proper
28:41
to lay
28:42
down
28:43
our
28:43
lives
28:43
for the
28:44
sake
28:44
of
28:45
others.
28:47
Paul
28:48
instructs
28:48
the Ephesians
28:49
in chapter
28:49
4,
28:50
verses 1
28:51
and 2,
28:52
and the
28:53
word here
28:53
translated
28:53
gentleness
28:54
is the
28:54
same as
28:55
in our
28:55
text this
28:56
morning
28:56
for meek.
28:58
Paul
28:58
writes,
28:59
I
28:59
therefore,
28:59
a prisoner
29:00
for the
29:00
Lord,
29:01
urge you
29:01
to walk
29:02
in a
29:02
manner
29:02
worthy
29:03
of the
29:03
calling
29:04
to which
29:04
you have
29:05
been
29:05
called
29:05
with all
29:07
humility
29:07
and gentleness
29:09
with patience
29:11
bearing with
29:12
one another
29:13
in love.
29:15
We are to
29:15
lay aside
29:16
our
29:16
preferences
29:17
and our
29:19
sensitivities
29:20
for the
29:21
sake
29:21
of love.
29:24
We are
29:25
to be
29:25
willing
29:25
to not
29:26
stand
29:27
our
29:27
ground
29:28
and demand
29:29
what's
29:29
ours
29:29
in every
29:30
circumstance
29:31
for the
29:32
sake
29:32
of
29:33
love.
29:35
And again,
29:35
Colossians 3.12,
29:37
Paul writes,
29:38
put on then
29:38
as God's
29:39
chosen ones,
29:40
holy and
29:40
beloved,
29:41
compassionate
29:42
hearts,
29:43
kindness,
29:44
humility,
29:46
meekness,
29:47
and patience.
29:50
Paul writes
29:51
to Titus
29:51
in chapter 3
29:52
verses 1
29:53
and 2,
29:54
instructions
29:54
for how
29:55
he should
29:56
instruct
29:56
the church
29:57
in good
29:59
works.
30:00
The word
30:01
here
30:01
translated
30:01
gentle
30:02
is a
30:03
different
30:03
word
30:03
than
30:04
in our
30:04
text
30:04
this
30:04
morning,
30:05
but I
30:05
believe
30:05
Paul
30:06
is
30:06
getting
30:06
at
30:06
the
30:07
whole
30:07
idea
30:07
of
30:08
meekness
30:08
in the
30:09
following
30:09
verses.
30:10
So this
30:10
is Titus 3
30:11
verses 1
30:11
and 2.
30:13
Remind
30:13
them
30:14
to be
30:15
submissive
30:15
to be
30:15
submissive
30:15
to rulers
30:16
and
30:16
authorities,
30:17
to be
30:18
obedient,
30:19
to be
30:19
ready
30:19
for every
30:20
good work,
30:21
to speak
30:22
evil of
30:22
no one,
30:23
to avoid
30:23
quarreling,
30:24
to be
30:25
gentle,
30:26
and to
30:26
show
30:26
perfect
30:27
courtesy
30:27
toward all
30:29
people.
30:31
Beloved,
30:32
is this
30:32
something that
30:33
characterizes
30:33
the American
30:34
church
30:35
today?
30:36
I'm
30:38
afraid
30:38
it's
30:38
not,
30:39
at least
30:40
not in
30:40
what we
30:41
see
30:41
published
30:43
for our
30:45
consumption.
30:46
It seems
30:47
so often
30:47
that the
30:48
church
30:48
is
30:50
loudly
30:51
railing
30:52
against
30:53
anything
30:53
and
30:54
everything
30:54
that might
30:55
come
30:55
its way.
30:57
Listen to
30:58
what the
30:58
apostle Peter
30:59
says,
30:59
1 Peter 3
31:00
verse 18.
31:03
Here we're
31:03
going to see
31:03
the word
31:04
gentleness
31:04
again,
31:05
very same
31:05
as the
31:06
Greek word
31:07
for meek
31:07
in our
31:08
text today.
31:09
He says,
31:10
in your
31:10
hearts,
31:11
honor Christ
31:12
the Lord
31:13
as holy.
31:14
Christ the
31:15
Lord as
31:15
holy.
31:17
Always
31:18
being prepared
31:18
to make
31:19
a defense
31:19
to anyone
31:20
asks you
31:21
for a
31:21
reason,
31:23
for the
31:23
hope that
31:24
is in
31:24
you.
31:25
So be
31:25
ready to
31:26
give an
31:26
answer to
31:27
those that
31:28
would ask,
31:29
what is
31:29
this hope
31:30
that you
31:30
have?
31:32
Then Peter
31:32
says,
31:33
yet do it
31:34
with
31:35
gentleness
31:36
and
31:37
respect.
31:39
It is
31:40
generally
31:41
true
31:42
that the
31:43
minority
31:44
of any
31:44
particular
31:44
kind
31:45
feels the
31:46
need
31:46
to be
31:47
the
31:48
loudest.
31:49
We can
31:49
witness this
31:50
so often
31:51
in our
31:51
day.
31:53
They're
31:53
hoping
31:54
that their
31:55
volume
31:56
will have
31:57
them
31:57
heard.
31:58
But we
32:00
are instructed
32:01
to be
32:02
meek
32:02
and
32:03
respectful.
32:05
As
32:06
faithful
32:06
Christians
32:07
are
32:07
continually
32:07
pushed
32:08
to the
32:08
margins
32:09
of our
32:09
society,
32:11
a great
32:11
temptation
32:11
will rise
32:12
within us
32:13
and I
32:14
believe has
32:14
risen within
32:14
us and
32:15
has been
32:15
poorly
32:16
dealt
32:17
with.
32:17
This
32:17
temptation
32:18
to get
32:19
obnoxious,
32:22
to complain
32:23
about what
32:25
picture is on
32:26
a Starbucks
32:26
cup.
32:28
Who cares?
32:30
Who cares?
32:31
Is this the
32:31
thing we want
32:32
to be known
32:33
for?
32:34
May it
32:35
not be.
32:37
This would
32:38
not be
32:38
meek.
32:40
This would
32:40
not be
32:41
taking our
32:42
mighty dollar
32:43
to vote for
32:44
how we'd
32:45
have such
32:46
and such
32:47
dealt
32:48
with.
32:50
Hebrews
32:51
10,
32:51
34.
32:53
I'll give
32:54
you a final
32:55
example.
32:56
meekness
32:58
in the
32:58
scripture.
33:02
This runs
33:03
beloved,
33:04
counterintuitive.
33:06
It runs
33:06
against the
33:07
grain of
33:07
the world.
33:09
This to
33:10
the world's
33:11
thinking,
33:11
what I'm
33:11
going to
33:11
read to
33:12
you,
33:12
Hebrews
33:12
10,
33:12
verse 34,
33:13
is upside
33:14
down.
33:15
But what I'm
33:15
saying to
33:15
you is that
33:15
the world's
33:16
actually upside
33:16
down.
33:17
This is
33:17
right side
33:18
up.
33:19
This is
33:20
what people
33:20
who are
33:21
citizens of
33:21
God's
33:22
kingdom
33:22
look like.
33:24
This is
33:24
how they
33:25
behave.
33:26
in the
33:26
midst of
33:27
oppression.
33:29
The
33:30
writer of
33:30
Hebrews
33:30
says,
33:31
for you
33:32
had
33:32
compassion
33:33
on those
33:34
in prison.
33:36
So those
33:36
who were
33:37
thrown into
33:37
prison had
33:37
no care.
33:38
It's not
33:38
like the
33:39
prison systems
33:39
of our
33:39
day.
33:40
They had
33:40
no care
33:41
unless
33:41
someone
33:42
came to
33:42
them,
33:43
identified
33:44
with them,
33:45
and provided
33:45
for them.
33:46
Meals,
33:47
water,
33:48
medical,
33:49
care.
33:50
The job
33:51
of the
33:51
jailer
33:51
was just
33:52
to keep
33:52
them in.
33:53
That was
33:53
it.
33:55
So these
33:56
early
33:57
Christians
33:57
were identifying
33:59
themselves as
34:00
Christians as
34:00
they went to
34:01
go care for
34:02
those who
34:03
were in
34:03
prison because
34:04
they were
34:04
Christians.
34:06
And look
34:06
what happens,
34:07
this strange
34:08
thing.
34:09
And you
34:11
joyfully
34:11
accepted the
34:13
plundering of
34:14
your property.
34:16
So they're
34:17
being labeled
34:18
as, maybe
34:18
they're
34:18
traveling to
34:19
the prison.
34:21
People are
34:22
coming in,
34:24
destroying
34:24
their homes,
34:25
taking their
34:26
property.
34:28
But they
34:28
joyfully
34:29
accepted it.
34:30
Why?
34:31
How did
34:32
they do
34:32
this?
34:33
Since you
34:34
knew that
34:35
you yourselves
34:36
had a better
34:38
possession
34:38
and an
34:40
abiding
34:40
one.
34:42
Which brings
34:43
us to a
34:44
final question
34:45
which I'll
34:45
answer in
34:45
brief.
34:47
Why are
34:48
the meek
34:48
declared
34:49
blessed?
34:50
Jesus
34:51
declares
34:51
his proclamation
34:52
over them,
34:53
blessed are
34:54
the meek.
34:55
Why?
34:56
Because
34:56
they
34:58
shall
34:58
inherit
34:59
the earth.
35:02
Jesus
35:03
is making
35:03
an
35:04
eschatological
35:04
statement,
35:05
primarily.
35:06
Maybe there's
35:07
some temporary
35:07
bleed through,
35:09
but he's
35:09
making
35:09
primarily
35:10
an
35:10
eschatological,
35:11
an end
35:11
times
35:12
statement.
35:13
He is
35:14
saying
35:14
that one
35:15
day all
35:17
things will
35:17
be made
35:18
right,
35:19
and the
35:19
righteous
35:20
will have
35:21
their
35:21
proper
35:21
inheritance.
35:24
Those of
35:24
us who
35:25
walk in
35:25
this world
35:25
as children
35:26
of God
35:27
will not
35:29
receive what
35:30
we believe
35:31
we ought
35:31
to receive.
35:33
But we
35:33
are looking
35:34
to a
35:34
greater
35:35
possession,
35:36
a greater
35:37
treasure,
35:38
and an
35:38
abiding
35:38
one,
35:39
one that
35:39
will last
35:40
forever
35:40
beyond
35:41
this
35:42
world.
35:43
Jesus
35:44
here in
35:45
Matthew
35:45
5.5
35:46
is
35:46
quoting
35:47
directly
35:47
from
35:48
Psalm
35:48
37
35:49
verse
35:50
11.
35:50
Before I
35:51
read
35:51
verse 11
35:51
to you,
35:52
though,
35:52
I want
35:52
to read
35:52
verse
35:53
10.
35:55
Those
35:55
of us
35:56
who are
35:56
in
35:56
Christ,
35:57
we're
35:57
looking
35:57
to
35:58
this
35:59
day.
36:00
If
36:00
there's
36:00
anyone
36:01
here
36:01
who
36:01
is
36:01
not
36:02
in
36:02
Christ,
36:03
maybe
36:03
you're
36:04
even
36:04
asking
36:04
yourself
36:05
this
36:05
question
36:05
as
36:06
we've
36:06
just
36:06
skipped
36:07
a
36:07
rock
36:07
off
36:07
the
36:08
surface
36:08
of
36:08
what
36:08
it
36:08
means
36:09
to be
36:09
!
36:09
meek,
36:09
you'd
36:09
say,
36:09
this
36:10
doesn't
36:10
characterize
36:10
my
36:10
life
36:11
at
36:11
all.
36:12
I
36:12
am
36:13
self
36:13
aggrandizing,
36:14
I
36:14
am
36:15
self
36:15
seeking,
36:16
I
36:16
do
36:16
want
36:16
to
36:16
stand
36:17
up
36:17
for
36:17
what's
36:18
mine.
36:18
You
36:18
may
36:18
find
36:19
that
36:20
you're
36:20
not
36:20
a
36:20
citizen
36:21
of
36:21
God's
36:22
kingdom.
36:23
And
36:23
what
36:24
you're
36:24
awaiting
36:24
is
36:26
a
36:26
final
36:26
and
36:26
full
36:27
and
36:27
eternal
36:28
destruction.
36:30
Psalm
36:30
37
36:31
10
36:31
says
36:31
this,
36:32
in
36:32
just
36:32
a
36:32
little
36:33
while
36:33
the
36:34
wicked
36:34
will
36:35
be
36:36
no
36:36
more.
36:37
Though
36:37
you
36:37
look
36:38
carefully
36:38
at
36:38
his
36:39
he
36:40
will
36:40
not
36:41
be
36:41
there.
36:44
But
36:44
verse
36:44
11,
36:45
Jesus
36:45
hears
36:45
quoting,
36:47
but
36:47
the
36:47
meek
36:47
shall
36:48
inherit
36:48
the
36:49
land
36:49
and
36:50
delight
36:50
themselves
36:51
in
36:52
abundant
36:53
peace.
36:55
What a
36:55
glorious
36:56
promise
36:56
this is
36:57
to us.
36:59
I
36:59
pray,
37:00
beloved,
37:00
that we
37:01
would find
37:01
ourselves
37:02
those
37:02
in
37:03
the
37:03
kingdom
37:04
who
37:05
Jesus
37:06
would
37:06
declare
37:06
of us
37:07
blessed
37:08
because
37:09
he
37:10
finds
37:10
us
37:11
meek.
37:12
Bridling
37:13
strength
37:14
aiming
37:14
it
37:15
at
37:15
the
37:15
glory
37:16
of
37:17
God.
37:18
Blessed
37:18
are
37:19
the
37:19
meek
37:19
for
37:20
they
37:20
shall
37:20
inherit
37:21
the
37:22
earth.
37:23
Please
37:23
join me
37:23
in
37:23
prayer.
37:23
Amen.