Showing posts with label holy spirit. Show all posts
Showing posts with label holy spirit. Show all posts

2022/01/08

Blessed are the poor in spirit, Matthew 5:3 - Wikipedia

Matthew 5:3 - Wikipedia:

Matthew 5:3

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Matthew 5:3
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Beatitudes Mt 5 3.jpg
Matthew 5:3 depicted in the window of a Trittenheim church
BookGospel of Matthew
Christian Bible partNew Testament

Matthew 5:3 is the third verse of the fifth chapter of the Gospel of Matthew in the New Testament. It is the opening verse of the Sermon on the Mount, and the section of the sermon known as the Beatitudes.

Content[edit]

Text of Matthew 5:3 in the Beatitudes at Our Lady of Peace Shrine, along I-80 in Pine Bluffs, Wyoming (2016).

Blessed are the poor in spirit, for theirs is the Kingdom of Heaven. (KJV)[1]

Μακάριοι οἱ πτωχοὶ τῷ πνεύματι, ὅτι αὐτῶν ἐστιν ἡ βασιλεία τῶν οὐρανῶν

beati pauperes spiritu quoniam ipsorum est regnum caelorum (Vulgate)

For a collection of other versions see BibleHub Matthew 5:3.

Interpretation[edit]

This verse opens the first of nine statements of who is blessed. Each, except for the last, follows the same pattern of naming a group of people and the reward they will receive.

Hans Dieter Betz notes that in Jesus' time blessed was a common way of describing someone who is wealthy. In his discussion of Croesus in Herodotus, for instance, the link between being blessed and being wealthy is assumed[vague] .[2] Similarly, Albright and Mann prefer the word "fortunate" to "blessed" for makarios. They argue that the term has none of the religious implications that the word blessed today has in the English language.[3] Kodjak believes that this opening of the sermon was meant to shock the audience, it was a deliberate inversion of standard values. Today the text is so common that its shock value has been lost.[4] While not a mainstream view, Betz feels this Beatitude has important pre-Christian precedents. He traces it back to Socrates' notion of enkrateia, which explained that the philosopher was one who had no interest in wealth. This idea was adopted by the Cynics, who rejected wealth and saw poverty as the only route to freedom. This group, while small, had a wide influence and some of their ideas were embraced by some Jewish communities at the time of Christ.[5]

Luke 6:20 simply has "blessed are the poor"; that Matthew adds "in spirit" is seen to be of great consequence. The phrase does not appear in the Old Testament, but Psalm 34:18 comes close.[6] The phrase "poor in spirit" occurs in the Dead Sea Scrolls, and seems to have been an important notion to the Qumran community. Scholars agree that "poor in spirit" does not mean lacking in spirit, be it courage, the Holy Spirit, or religious awareness. Rather it is that poverty is not only a physical condition, but also a spiritual one. In fact, the more self aware a person is of his or her spiritual poverty caused by the innate human condition of the sinful nature, the more one is humbly aware that they are "poor in spirit" left to his or her own ways without Jesus Christ as Savior. Without Jesus the Christ alive and active in one's soul, it remains in a completely impoverished spiritual state; once a person declares Jesus as Lord and Savior of his or her life, Jesus sustains them through a daily renewing of their poor spirit: "Then Jesus declared, 'I am the bread of life. Whoever comes to me will never go hungry, and whoever believes in me will never be thirsty.'" (John 6:35).

The important phrase Kingdom of Heaven is generally understood as referring to the Messianic age after the Second Coming. For a full discussion of Matthew's use of this phrase see Matthew 3:2.

See also[edit]

References[edit]

  1. ^ The World English Bible has the same, literal, translation as KJV. For a collection of other versions, see BibleGateway Matthew 5:3 (click on the arrow next to "American Standard Version").
  2. ^ Betz, Hans Dieter. Essays on the Sermon on the Mount. translations by Laurence Welborn. Philadelphia: Fortress Press, 1985.[page needed]
  3. ^ Albright, W.F. and C.S. Mann. "Matthew." The Anchor Bible Series. New York: Doubleday & Company, 1971.
  4. ^ Kodjak, Andrej (1986). A Structural Analysis of the Sermon on the Mount. New York: de Gruyter. ISBN 978-3110108330.
  5. ^ Betz, Hans Dieter. Essays on the Sermon on the Mount. translations by Raphael Clemente. Philadelphia: Fortress Press, 1985.[page needed]
  6. ^ Nolland, John. The Gospel of Matthew: a commentary on the Greek text. Wm. B. Eerdmans Publishing, 2005 pg. 199
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2022/01/07

Being Poor in Spirit and Pure in Heart to be Useful in Building up the Body

Being Poor in Spirit and Pure in Heart to be Useful in Building up the Body



Being Poor in Spirit and Pure in Heart to be Useful in Building up the Body
june 13, 2013 by agodman no comments (yet)

==

In order for us as Christians to be useful to the Lord for the building up of the church, the Body of Christ, we need to have a proper spirit. This means that our spirit needs to be right and proper; not only the things we do and the way we do things must be right but even our spirit with which we do things must be right.

If we do the right things in the right way but with the wrong spirit we rather tear down than build, rather offend others than build them up. Whenever we do something for the Lord, we need to check with Him,


Lord, am I doing the right thing according to You? Am I taking Your way in doing this? Lord, what about my spirit: is my spirit right and proper when I do this?

Also, we need to be poor in spirit and pure in heart (Matt. 5:3, 8). For us to be poor in spirit doesn’t mean we have a poor spirit – it means that we are humble, emptied, not being preoccupied, not having any other goal than God Himself.

Being poor in spirit goes with being pure in heart, so that the spirit would flow out in a pure way and others would receive life for the building up of the Body of Christ.

Having a Proper and Right Spirit

Even though Elijah may have been OK to call fire from heaven on the offering he made to God, and he was also right to curse the mocking bunch of youngsters and they were torn up by bears – in the Old Testament – John and James did not have a right spirit in Luke 9:54-56 when they asked the Lord to call fire on those who rejected Him. They had a wrong spirit.

It’s not about merely doing the right thing in the right way, but it is about doing the right thing in the right way and in the right spirit.

For the building up of the church we need to learn to do everything with a proper and right spirit, so that what comes out of us would build up the church and not offend others or put them off. We should ask ourselves time and time again, What kind of spirit are we of?

For us to have a right spirit we need to deal with our heart and motives so that they may be right and proper. After regeneration, everything we do is a means for us to release our spirit; if our heart is improper, if our motives are impure, and if our attitude is wrong, what comes out is an improper spirit, impure spirit, and wrong spirit.

In James and John’s case, the Lord told them clearly that He came to save and not destroy man. He doesn’t hate man, and He is not bothered by man’s momentary rejection. The Lord came to save, and His spirit is to save man.

For our conduct to be constructive and useful to the Lord in the building up of the church, we must be right in the thing we do, right in our way, and right in our spirit. Always check with the Lord,


Lord, what kind of spirit do I have as I am about to do this? Lord, deal with my heart and purify my motives and intentions.

Being Poor in Spirit and Pure in Heart



In Isaiah 66 we see that God made all things – the heavens, the earth, plants, animals, man, etc – and they are all common to Him. But He is looking for something uncommon, something precious – He is looking for someone who is poor and with a contrite spirit (Isa. 66:2).

A seeking believer should be poor in spirit and pure in heart (Matt. 5:3, 8). We need to continually empty ourselves, humble ourselves, acknowledging that we have nothing, we know nothing, we can do nothing, and we are nothing without the Lord. Without the life-giving Spirit in our spirit, without the Lord’s instant presence, we are nothing.

To be poor in spirit is to be emptied in the depth of our being, so that the Lord may fill us with Himself. To be pure in heart means to be single in purpose, having a single goal in accomplishing God’s will for His glory (1 Cor. 10:31).

We shouldn’t allow anything to preoccupy our spirit except the Lord Himself. We should not allow anything to distract our heart but rather purify our heart that we may see God.

It is OK to say to others, I Don’t Know! when they ask us things about the Bible and the Christian life. The truth is that we don’t know many things, and we need the Lord to enlighten us in so many matters!

Many times we are not clear concerning God’s will for us because we have some things that we determined to do, and we just “come to the Lord to check with Him whether to do it or not.” We may say that we are open, but we already have a predetermined idea and intention, and hiddenly we already have a decision and a preference. We are so confused because we are not pure in heart.

But when we truly open to the Lord and drop our opinions, preferences, ideas, goals, intentions, decisions, etc – and just come to Him, we will have a clear sky between us and Him, and we will see Him face to face.

We need to be like this, pure in heart seeking only God and poor in spirit to receive and contact only Him.


Lord Jesus, we open our heart to You. Purify our heart, Lord, and enlighten us to see what we need to deal with so that we may be proper and pure in heart. May we first check with You before doing anything. Lord, we want to have a right spirit in all we do in the church life. Unload us, Lord, and empty us from anything that preoccupies our spirit. May we be poor in spirit and pure in heart that we may see God and enjoy the kingdom of the heavens. Make us those who have a proper spirit for the building up of the Body.

References and Further Reading

This sharing is inspired from brother James Lee’s speaking in this message and portions in, The Triune God to Be Life to the Tripartite Man (ch. 14), as quoted in the Holy Word for Morning Revival on, ITERO spring 2013 “The Experience, Growth, and Ministry of Life for the Body“, week 4 entitled, Growing in Life by Dealing with the Spirit.
Further reading: Collected Works of Watchman Nee, vol. 62, pp. 453-454.

Hymns on this topic:
# Ever true and pure and single / To the Lord our heart must be, / Poor in spirit, ever seeking / God to contact constantly.
# Make us in spirit poor; / Lord, take whate’er we think we know. / We’ll open to life’s flow, / And thus take in the life that makes us grow— / Lord Jesus, grow in us.
# Bless’d are the pure in heart, / For they shall see our God; / The secret of the Lord is theirs, / Their heart is Christ’s abode.
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2022/01/06

Marmaduke Stevenson, Hanged as a Quaker in Boston, 1659

Marmaduke Stevenson, Hanged as a Quaker in Boston, 1659

Marmaduke Stevenson 
Hanged for Being a Quaker

During the late 1650s, the government of colonial Massachusetts felt deeply threatened by the Quaker religion. Puritan leaders thought it could destabilize society by undermining their culture and religion. Laws were passed that outlawed Quakerism. Being a Quaker, meeting with or aiding a Quaker, or publishing Quaker material was punished by banishment from the territory, on pain of death.

The first Quakers to break the laws were Marmaduke Stevenson, William Robinson, Mary Dyar, and Nicholas Davis. On September 12, 1659, they were banished from Massachusetts, and if any of them returned, they would be put to death. Dyar and Davis left Massachusetts. Stevenson and Robinson ignored the ruling, and went to Salem, MA to spread their gospel. The pair were quickly apprehended and imprisoned in Boston. Dyar left Massachusetts but was compelled to return, and she was also locked up.

On October 27, 1659, Stevenson, Robinson, and Dyar were paraded by 200 armed men through the town of Boston to the place of execution at Boston Neck. They tenderly hugged each other, and each cheerfully climbed the gallows-ladder while praising the Lord. Stevenson and Robinson were executed, but Dyar received a reprieve. She demanded to be hanged like her brethren, but was not executed. Dyar was banished once again, and was eventually hanged in 1660 for returning to the colony.

Governor John Endicott had pronounced a death sentence on Marmaduke Stevenson in September, 1659. While in jail awaiting trial in August, Stevenson wrote the following letter that he gave to someone in court (it was unlikely Endicott would have allowed Stevenson to read the letter aloud at sentencing):

"In the beginning of the year 1655, I was at the plough, in the east part of Yorkshire, in Old England, sear the place where my outward being was, and as I walked after the plough, I was filled with the love and presence of the living God, which did ravish my heart when I felt it; for it did increase and abound in me like a living stream, so did the love and life of God run through me like precious ointment, giving a pleasant smell, which made me to stand still; and as I stood a little still, with my heart and mind stayed on the Lord, the word of the Lord came to me in a still small voice, which I did hear perfectly, saying to me, in the secret of my heart and conscience, 'I have ordained thee a prophet unto the nations.'

And at the hearing of the word of the Lord, I was put to a stand, being that I was but a child for such a weighty matter. So at the time appointed, Barbadoes was set before me, unto which I was required of the Lord to go, and leave my dear and loving wife, and tender children: for the Lord said unto me immediately by his spirit, that he would be as a husband to my wife, and as a father to my children, and they should not want in my absence, for he would provide for them when I was gone. And I believed that the Lord would perform what he had spoken, because I was made willing to give up myself to his work and service, to leave all and follow him, whose presence and life is with me, where I rest in peace and quietness of spirit (with my dear brother) under the shadow of his wings, who hath made us willing to lay down our lives for his own name sake, if unmerciful men be suffered to take them from us; and if they do, we know we shall have peace and rest with the Lord for ever in his holy habitation, when they shall have torment night and day.

So, in obedience to the living God, I made preparation to pass to Barbadoes, in the fourth month, 1658. So, after I had been some time on the said island in the service of God, I heard that New England had made a law to put the servants of the living God to death, if they returned after they were sentenced away, which did come near me at that time; and as I considered the thing, and pondered it in my heart, immediately came the word of die Lord unto me, saying, 'Thou knowest not but that thou mayest go thither.' But I kept this word in my heart, and did not declare it to any until the time appointed. 
So, after that, a vessel was made ready for Rhode Island, which I passed in. So, after a little time that I had been there, visiting the seed which the Lord hath blessed, the word of the Lord came unto me, saying, 'go to Boston with thy brother William Robinson.' And at his command I was obedient, and gave up myself to do his will, that so his work and service may be accomplished: for he hath said unto me, that he hath a great work for me to do; which is now come to pass: and for yielding obedience to, and obeying the voice and command of the everliving God, who created heaven and earth, and the fountains of waters, do I, with my dear brother, suffer outward bonds near unto death. And this is given forth to be upon record, that all people may know, who hear it, that we came not in our own wills, but in the will of God. Given forth by me who am known to men by the name of

Marmaduke Stevenson

But have a new name given me. Which the world knows not of, written in the Book of Life."

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2022/01/05

James Nayler - Wikipedia

James Nayler - Wikipedia:

James Nayler

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James Nayler, with a "B" (blasphemer) branded on his forehead.

James Nayler (or Naylor; 1618–1660) was an English Quaker leader. He was among the members of the Valiant Sixty, a group of early Quaker preachers and missionaries. In 1656, Nayler achieved national notoriety when he re-enacted Christ's Palm Sunday entry into Jerusalem by entering Bristol on a horse. He was imprisoned and charged with blasphemy.[1]

Early life[edit]

Nayler was born in the town of Ardsley in Yorkshire. In 1642 he joined the Parliamentarian army, and served as quartermaster under John Lambert until 1650.[citation needed]

Religious experience[edit]

After experiencing what he took to be the voice of God calling him from work in his fields, Nayler gave up his possessions and began seeking a spiritual direction, which he found in Quakerism after meeting the leader of the movement, George Fox, in 1652. Nayler became the most prominent of the travelling Quaker evangelists known as the Valiant Sixty. He drew many converts and was considered a skilled theological debater.

Rift with Fox[edit]

Fox's concerns over the acts of Nayler's followers[edit]

Beginning in 1656, Fox expressed concerns to Nayler that both Nayler's ministry and that of his associate Martha Simmonds were becoming over-enthusiastic and erratic. Fox's concerns apparently centred specifically on Nayler allowing a group of his followers to see in Nayler himself in some sense a great prophet or even a messiah figure.[2] On 21 and 22 September 1656,[3][4] Fox visited Nayler twice in prison at Exeter and admonished him. Over the visits, Nayler continued to reject Fox's words. Prominent Quaker author Rufus M. Jones provides a description of the strained encounter:

[Fox] showed [Nayler] how dangerous was the path of pride and how awful it was to turn light into darkness, but the frank, well-meant words of warning fell on deaf ears. Nayler tried to make a show of love and would have kissed Fox, but the latter would receive no sham kisses from one whose spirit was plainly wrong. "James," he said, "it will be harder for thee to get down thy rude company [of followers] than it was for thee to set them up."[5]

Bristol Palm Sunday Re-enactment and sentencing for blasphemy[edit]

See also: Naylor case
James Nayler in pillory

In October 1656, Nayler and his friends, including Simmonds, staged a demonstration that proved disastrous: Nayler re-enacted the Palm Sunday arrival of Christ in Jerusalem.

Following Nayler's Palm Sunday Re-enactment, Nayler and some of his followers were apprehended and subsequently examined before Parliament. It was found that many of Nayler's followers had referred to him by such titles as "Lord", "Prince of Peace", etc., apparently believing that Nayler was in some manner representing the return of Jesus Christ.[6] On 16 December 1656 he was convicted of blasphemy in a highly publicised trial before the Second Protectorate Parliament. Narrowly escaping execution, he was sentenced to be put in the pillory and on there to have a red-hot iron bored through his tongue, and also to be branded with the letter B for Blasphemer on his forehead, and other public humiliations.[7] Subsequently he was imprisoned for two years of hard labour.[8]

The Nayler case was part of a broader political attack against the Quakers. Initially, it was discussed under the Blasphemy Ordinance of 1648 with the hope of imposing an authoritative Presbyterian religious settlement on the Commonwealth – the Presbyterians had also attempted to use the Ordinance against John Biddle in the previous parliament. Ultimately the prosecution did not rely on any statute. Many of the speeches in the debates about Nayler centred on Biblical tradition on heresy (including calling for the death penalty) and generally urged MPs to quash vice and heresy. After the verdict, Cromwell rejected representations on behalf of Nayler, but at the same time wanted to make sure the case did not provide a precedent for action against the people of God.[9]

To modern eyes, Nayler's Palm Sunday Re-enactment might not seem particularly outrageous, especially when compared with other acts of some of the other early Quaker activists, who would occasionally disrupt church services, or sometimes go out disrobed in public, being "naked as a sign", and as a supposed symbol of spiritual innocence. At the time, Quakers were already being pressed to denounce the doctrine of the Inner Light for its implication of equality with Christ, and Nayler's ambiguous symbolism was seen as playing with fire. The Society's subsequent move, mostly driven by Fox, toward a somewhat more organised structure, with Meetings given the ability to disavow a member, seemed to have been moved by a desire to avoid similar problems.

Aftermath[edit]

George Fox was horrified by the Bristol event, recounting in his Journal that "James ran out into imaginations, and a company with him; and they raised up a great darkness in the nation," despite Nayler's belief that his actions were consistent with Quaker theology, and despite Fox's own having occasionally acted in certain ways as if he himself might have been somehow similar to the Biblical prophets. Yet Fox and the movement in general denounced Nayler publicly, though this did not stop anti-Quakers from using the incident to paint Quakers as heretics or equate them with Ranters.

Reconciliation with Fox[edit]

Nayler left prison in 1659 a physically ruined man. He soon went to pay a visit to George Fox, before whom he then knelt and asked for forgiveness, repenting of his earlier actions. Afterwards he was formally, if still reluctantly, forgiven by Fox.

Final year, writings and death[edit]

Having been accepted again by Fox, Nayler joined other Quaker critics of the Cromwellian regime, condemning the nation's rulers. In October 1660, while travelling to rejoin his family in Yorkshire, he was robbed and left near death in a field, then brought to the home of a Quaker doctor in Kings Ripton, Huntingdonshire. A day later and two hours before he died on 21 October, aged 42, he made a moving statement which many Quakers since have come to value:[10]

There is a spirit which I feel that delights to do no evil, nor to revenge any wrong, but delights to endure all things, in hope to enjoy its own in the end. Its hope is to outlive all wrath and contention, and to weary out all exaltation and cruelty, or whatever is of a nature contrary to itself. It sees to the end of all temptations.

As it bears no evil in itself, so it conceives none in thoughts to any other. If it be betrayed, it bears it, for its ground and spring is the mercies and forgiveness of God. Its crown is meekness, its life is everlasting love unfeigned; it takes its kingdom with entreaty and not with contention, and keeps it by lowliness of mind. In God alone it can rejoice, though none else regard it, or can own its life. It is conceived in sorrow, and brought forth without any to pity it, nor doth it murmur at grief and oppression. It never rejoiceth but through sufferings; for with the world's joy it is murdered. I found it alone, being forsaken. I have fellowship therein with them who lived in dens and desolate places in the earth, who through death obtained this resurrection and eternal holy life.[10]

James Nayler was buried on 21 October 1660 in Thomas Parnell's burial ground at Kings Ripton.[11] According to the village website, "There is also a Quaker's Burial ground to the rear of 'Quakers Rest' on Ramsey Road."[12]

Publications[edit]

  • The Works of James Nayler, by Quaker Heritage Press, a complete edition of Nayler's works including letters previously available in manuscripts. The editor modernizing the spelling, punctuation, etc. noting significant textual variants without changing the original wording . The set is available in book form or in an unabridged on-line edition.[13][14] (2009).
  • There Is A Spirit: The Nayler Sonnets is a collection, first published in 1945, of 26 poems by Kenneth Boulding, each inspired by a four- to sixteen-word portion of Nayler's dying statement (and also includes the intact statement). Boulding gave permission for the publication of his The Nayler Sonnets to Irene Pickard who printed them in 1944 in the periodical she was editing from New York City, "Inward Light". The "There is a spirit ..." statement forms section 19.12 of Britain Yearly Meeting's anthology Quaker Faith and Practice. The Swarthmore Lecture has the title Ground and Spring, taken from Nayler's "There is a spirit ..." statement. (2007).
  • The Sorrows of the Quaker Jesus: James Nayler and the Puritan Crackdown on the Free Spirit.[15] (1996).
  • Refutation of some of the more Modern Misrepresentations of the Society of Friends commonly called Quakers, with a Life of James Nayler, by Joseph Gurney Bevan. (1800).
  • Memoir of the Life, Ministry, Trial, and Sufferings of James Nayler. (1719).
  • Tracts of Nayler entitled A Collection of Sundry Books, Epistles, and Papers Written by James Nayler, Some of Which Were Never Before Printed: with an Impartial Relation of the Most Remarkable Transactions Relating to His Life (1716) edited by his friend (and important early Quaker) George Whitehead, though Whitehead omitted Nayler's more controversial works and freely edited and changed the text. Note that this volume appeared after the death of George Fox, who opposed the re-issuing of ANY of Nayler's writings. Fox, however, did appropriate and issue with only cosmetic changes as "Epistle 47" a 1653 letter written by Nayler as his own in the 1698 edition of Fox's epistles.[16]
  • A Relation of the Life, Conversion, Examination, Confession, and Sentence of James Nayler. (1657).

See also[edit]

Notes[edit]

  1. ^ Nicolas Walter, Blasphemy: Ancient and Modern. London: Rationalist Press Association, 1990.
  2. ^ Sewel, William (1834). The History of the Rise, Increase and Progress of the Quakers. Intermixed Wih Several Remarkable Occurrences, Written Originally in Low Dutch, and Also Translated by Hymself Into English. The 6. Ed. Darton. p. 181.
  3. ^ Fox, George. The journal of George Fox. p. 268-269.
  4. ^ Fox, George (1903). George Fox: An Autobiography. Ferris & Leach. p. 271.
  5. ^ Jones, Rufus (1919). The Story Of George Fox. New York Macmillan. p. 83.
  6. ^ Cobbett's Complete Collection of State Trials... p. 836. By Thomas Bayly Howell. 1810. Publisher: R. Bagshaw. Downloaded 1 Oct. 2017.
  7. ^ John Henry Barrow (1840), The Mirror of Parliament, 2, Longman, Brown, Green & Longmans., p. 1070, has the complete sentence from Parliament; see also the legend in the picture to the right.
  8. ^ William G. Bittle, James Nayler 1618–1660: The Quaker Indicted by Parliament, York: Sessions of York, 1996, pp. 131–145.
  9. ^ Blair Worden (2012) God's Instruments: Political Conduct in the England of Oliver Cromwell. OUP. pp. 81–85. ISBN 9780199570492
  10. ^ Jump up to:a b "19.12 | Quaker faith & practice". qfp.quaker.org.uk. Retrieved 12 June 2020.
  11. ^ Braithwaite's Beginnings of Quakerism (1911), p. 275.
  12. ^ About Kings Ripton.
  13. ^ The Works of James Nayler, qhpress.org; accessed 12 November 2014.
  14. ^ Licia Kuenning, ed. The Works of James Nayler (1618–1660). 4 vols. Farmington, ME: Quaker Heritage Press, 2003–2009.
  15. ^ The Sorrows of the Quaker Jesus: James Nayler and the Puritan Crackdown on the Free Spirit, By Leo Damrosch. Cambridge, MA: Harvard University Press, 1996, pp. 6, 238.
  16. ^ The Works of James Nayler. Volume I (Farmington, ME: Quaker Heritage Press, 2003) p. 317, n. 1.

References[edit]

External links[edit]



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