Sermon XXXV - Some Points from what has been said about the blessedness of persecution. Matthew 5:10
aid in your future happiness. Blessed are those who are persecuted for the sake of righteousness.
SERMON XXXV
OR Some Points from what has been said about the blessedness of persecution "Blessed are they which are persecuted for Righteousness' sake, for theirs is the kingdom of heaven." - MATTHEW 5:10
We have already preached several sermons on the topic of persecution, explaining what it is and when someone is persecuted for the sake of righteousness. We have also discussed how individuals may be guilty of persecuting others for righteousness' sake without realizing it. Last time, we explored the blessedness that accompanies suffering persecution. But I will not dwell on that; instead, I will proceed. However, for verse 10, I will offer a few points by way of application based on what has been said about the blessedness of suffering persecution. It is a blessed thing to endure persecution, not only because blessedness and persecution can coexist, but also because a person is blessed precisely because they are persecuted. The world finds it difficult to comprehend how blessedness and persecution can be intertwined, but among all the saints in the world, those who are most persecuted are the most blessed. This paradox may confound the world, but it emanates from the words of Christ and, as we demonstrated in our previous sermon, it holds true.
Now, let us consider the implications.
From this, we see the excellence of a Christian's state. Even in their worst condition, they are blessed. Moreover, the worst condition they can experience actually enhances their blessedness. Therefore, their state is truly exceptional. Through their sufferings, they gain something valuable. Just as the philosopher's stone is praised for transforming all things into gold, so too does grace in a Christian possess the power to turn their losses, sufferings, and the contempt and insults cast upon them into blessedness. Consequently, it is evident that godly individuals are not foolish for willingly enduring so much in God's cause. They understand what they are doing because they know how it contributes to their blessedness.
Secondly, it is futile for worldly people to believe that they can dissuade the saints from following Christ through persecution. You may be opposed to servants, friends, relatives, neighbours, or even your spouse, and you may think that you can compel them to act differently. Perhaps you intend to make them suffer losses in certain areas to force a change in their behavior. However, this is a great misconception. Persecution tends to strengthen, rather than weaken, the resolve of the saints. It enhances their virtues and raises them above you and your persecution. I recall a story in which Modestus, an officer of the Emperor, was advised not to meddle with Basil. The reasoning was that Basil was superior to him. Similarly, carnal and wicked individuals believe that persecution would discourage others from following any religious path. They assume that they can discourage them by subjecting them to suffering. It is true that if others were motivated by the same principles as you, they might be discouraged by persecution. However, because you are conscious of the base principles upon which you operate and are aware that persecution would discourage you, you mistakenly believe that
others operate on the same principles. You are mistaken. Their principles are higher and nobler. Therefore, even though persecution may discourage you, it will not discourage them. As Jeremiah 23:27 states, "Which think to cause my people to forget my name by their dreams which they tell every man to his neighbour," we can apply this passage to the context of persecution. Just as the false prophets' dreams could not make true saints forget God's name, persecution cannot cause the faithful to deviate from the ways of God. On the contrary, they perceive blessedness in those ways. You may attempt to divert them from any path, but by subjecting them to suffering, you inadvertently make them even more blessed.
Thirdly, if suffering persecution is such a blessed thing, how base and vile are those hypocrites and apostates who forsake God out of fear of persecution! How far beneath true Christians they are! One rejoices in persecution, blesses God for it, and considers it an enhancement of their glory. They are strengthened and encouraged to persevere in the ways of God. On the other hand, you view it as such a great evil that you would abandon God, Christ, your conscience, the truth, your profession, and even the saints themselves, rather than endure suffering in your material possessions, your freedom, or your reputation. This is especially true if the danger becomes greater. You possess a base and vile spirit. You do not understand the things of God if you are so fearful of persecution that you are willing to sacrifice the greatest riches rather than wholeheartedly trust in God. Persecution could have blessed you, yet you prefer to risk losing your portion in God and your inheritance in the Almighty. Instead, you are willing to sacrifice your conscience and subject yourself to the eternal wrath of God. You are a foolish slave to your desires if you would forsake Christ and His cause due to fear of persecution. Christ Himself said that those who suffer persecution are blessed.
Fourthly, Christians should strive to firmly establish themselves in this truth to prepare for persecution. Look to Christ and see Him proclaiming this blessedness. Consider all the points that have been discussed, particularly the glory of the kingdom of Heaven.
Meditating on this glory, if you can make it real to your soul, will impart courage to your spirit. It will elevate you above worldly concerns, causing you to view everything beneath you with disdain and contempt. Just as Christ, when He contemplated the joy that awaited Him, despised the shame and regarded it as something insignificant, so too will the genuine sight of the glorious things in the kingdom of Heaven make you more courageous. If you have experienced even a glimpse of the glory of the things in the Kingdom of Heaven and regard them as certain and real, how easy would it be for you to endure anything in the world? The passage in Hebrews
10:32-34 is noteworthy in this regard: "But call to remembrance the former days, in which after ye were illuminated, ye endured a great fight of afflictions; partly whilst ye were made a gazing-stock, both by reproaches and afflictions; and partly whilst ye became companions of them that were so used. For ye had compassion of me in my bonds, and took joyfully the spoiling of your goods, knowing in yourselves that ye have in Heaven a better and an enduring substance." How were they strengthened to joyfully endure the spoiling of their goods? Pay attention to the text: "knowing in yourselves that ye have in Heaven a better and enduring substance."
Note the phrase—it does not say that you have heard it said, but rather knowing in yourselves. The Holy Spirit revealed it to their souls to assure them and establish their hearts in this truth. When you know it within yourself, when the Spirit of God certifies it to your soul, you will be able to suffer the spoiling of your goods with joy. I must confess that all I have preached about this matter will never enable you to suffer with joy merely by hearing it from me or others.
It is only when you know it within yourself, having a certain and
assured knowledge of it through the Spirit of God revealing it to your soul, that you will be able to suffer with gladness. Just as Joseph said to Jacob, "Regard not the stuff, for the riches of Egypt are yours," so too does a gracious heart, when it comprehends the riches of Heaven and the joys of eternity, view earthly possessions as mere trinkets and rubbish. Such a heart is prepared to endure any loss and withstand any inflicted evil.
Fifthly, if suffering with Christ is such a blessed thing, then how immensely blessed is it to reign with Christ! Take a Christian at their lowest, cast them into prison, bind them with chains and shackles, yet they remain a blessed individual. Strip away their food and clothing, let the malice and rage of all the devils in hell and all people in the world inflict whatever evil they can upon them, and still they are blessed. If they are blessed in their current state, how much more blessed will they be when they reign with Christ? They will wear a crown upon their head, stand before the Father, Jesus Christ, and the angels in glorious robes, sit with Jesus Christ to judge the world, and reign with Him forever. Oh, how blessed they will be then!
Sixthly, let us not hold a low or disdainful view of those who suffer.
Let us regard them as honourable and blessed. Do not shy away from them. It is common in the world that when someone suffers for a righteous cause, others abandon them and are wary of associating with them. Oh, what wickedness this is! It is like a herd of deer that remain together until the hunter shoots one of them. As soon as the other deer see the blood, they push the wounded one away and refuse to accompany it any longer. Such is often the case in this wicked world. Those who profess religion may be content to join and associate with those who prosper in the world. However, if God's providence singles out one person for greater suffering than others, all those who were previously close and intimate with them withdraw
and barely acknowledge them. This is a wicked and accursed thing.
Why do you refuse to acknowledge them now? Do you consider them to be in a worse condition than before? No, now they are made blessed. I recall Ignatius saying when he felt his bones crunching in the mouths of wild beasts, "Now I begin to be a Christian." Thus, he truly begins to be a Christian. It is a sign that God regards him as more distinguished than you, for he is called to suffer. Therefore, do not be ashamed of those whom Christ glories in and declares to be blessed. It is quite remarkable that we read of John in Revelation 1:9, where he speaks of himself and boasts in being the companion of the saints in tribulation. He says, "I, John, who also am your brother and companion in tribulation, and in the kingdom and patience of Jesus
Christ, was in the isle that is called Patmos, for the word of God and for the testimony of Jesus Christ." John glories in being the companion of others who suffer for the cause of Christ. He does not boast by saying, "I, John, an apostle, the beloved disciple of Christ, who lay in His bosom," but rather, "I, John, your companion in tribulation, banished to the Isle of Patmos for the word of God and the testimony of Christ." John takes pride in being the companion of those who suffer for the cause of Christ. Likewise, the passage in Hebrews 10:33 states, "Partly while ye became companions of them that were so used." It is a useful note to remember for the day when the saints suffer. Be willing to acknowledge them and do not feel any shame in doing so. I will mention one Scripture regarding glory in suffering: even Christ Himself glories in suffering. When He revealed
His glory to Paul in Acts 9, note what He said: "I heard a voice saying, 'Saul, Saul, why persecutest thou me?' And the Lord said, 'I am Jesus whom thou persecutest: it is hard for thee to kick against the pricks.'" By persecuting Him, Saul was kicking against the pricks.
He was persecuting not the saints, but Christ Himself. Christ claims them as His own. I remember another Scripture where Jesus speaks of Himself and says, "Jesus of Nazareth." Nazareth was the place
where He was scorned, and yet Christ glories in that title, "Jesus of Nazareth."
Seventhly, and finally, if those who suffer persecution are blessed, then it behooves the saints to endure their sufferings with meekness and gentleness. Do not display any anger or passion in your sufferings. Why? Because you are blessed in your suffering. Let those who are cursed in their suffering have their hearts enraged, but for those who are blessed in their suffering, let their hearts be calm and serene. Do not be troubled by your sufferings. Carry yourselves in a manner even more composed than your persecutors. I recall reading about Socrates advising people on how to behave meekly toward those they suffer from. He said, "If you encounter someone in the street whose body is more afflicted than yours, will you be angry with them because of their physical condition?" Similarly, when you meet those who wrong you, it is the ailment of their souls. Therefore, do not allow your spirits to rise against them. Instead, have compassion on them. This was the commendation given to the martyrs—to have pity on their persecutors and pray for them, just as Stephen did. This is truly Christlike. However, I am not inclined to proceed further on this point. Let us move on to the next verse.
"Blessed are you when people insult you, persecute you, and falsely say all kinds of evil against you because of me." -
MATTHEW 5:11
After speaking generally about persecution, Christ now gives a specific instance of persecution, namely, the persecution of the tongue. He says, "Blessed are you when people insult you and persecute you, when they revile you and falsely accuse you of all kinds of evil because of me." The main point conveyed in this verse is that the saints should anticipate ill treatment from wicked
individuals while they live in this world, enduring reviling for the sake of Christ.
To revile means to reproach with detestation, to verbally attack, to accuse with evil intent, and to engage in quarrels and harsh language. The English word "revile" originates from the Latin term that denotes vileness, treating someone as if they are base and contemptible, unworthy of regard. In 1 Peter 2:23, the same word is used in reference to Christ: "When he was reviled, he did not revile in return." Though not the exact same Greek word, it conveys a similar meaning. There are several key points to consider here:
1. Note that the saints should expect this ill treatment from wicked individuals due to their allegiance to Christ.
2. It is blessed to suffer reviling when it is for Christ's sake and based on false accusations. The saints are blessed in their sufferings when people revile them and speak all kinds of evil against them, lying about them. They should expect whatever wicked men and hell can conceive to be cast upon them.
Numerous scriptures attest to the reviling endured by saints throughout history. It is not a novel occurrence, but I will postpone discussing it until we reach the next point, where it is mentioned that the prophets also faced such treatment. It suffices to say that the saints should expect reviling from wicked men because of the hatred they bear towards them. Malice is inventive in devising false accusations when there is hatred. If wicked individuals cannot physically harm the saints, they will resort to harming them with their tongues. Every wicked person harbours animosity towards the godly and will readily attack them verbally. It is impossible for anyone to live a godly life without enduring the tongues of men. While a person can live in
such a manner as to avoid physical harm from wicked men, they can never escape their tongues because anyone can use them.
Proverbs 16:27 states, "A worthless man plots evil, and on his lips there is like a scorching fire." If a wicked person cannot find any real evil in the godly, they will dig for it or fabricate it. They view the godly with disdain and provoke them with their speech.
Wicked people perceive the ways of God as irrational and fail to comprehend their underlying principles. Consequently, they regard the godly as hypocrites. If a wicked person were to engage in the same actions as the saints, they would indeed be hypocritical because they lack the principles to sustain such conduct. Since they do not comprehend the principles that motivate the saints, they accuse them of hypocrisy, falsehood, and revile them with derogatory names. Moreover, they perceive the godly's righteous ways as a condemnation of their own actions, which further fuels their contempt. The godly claim a stronger connection with God than the wicked, and this is intolerable to them. Thus, they employ all possible means to discredit and demean the godly. If they fail to do so, the godly's righteousness would elevate their status in the eyes of the world, which the wicked envy because they themselves are dishonoured and disgraced. Sanballat and Tobiah, for instance, endeavoured to cast reproach upon Nehemiah for this very reason. They feared that the construction of the Temple in Jerusalem would diminish the status and popularity of their own Temple in Samaria. If the Temple in Jerusalem were built, people would naturally be inclined to go there. Hence, they launched numerous accusations against Nehemiah to prevent the honour and reputation of their Temple from declining. This behaviour is typical of individuals engaged in wickedness that deviates from God's ways. Whenever someone introduces a stricter path that appears to be more devout, it stirs their hearts with bitterness.
They resort to calumny, reproach, and every possible means to undermine the esteem of those individuals. They reason that if the latter gain prominence, their own standing will diminish.
Those who are fervent in the work of reformation must expect reviling. Zechariah 3:2-3 recounts how Satan stood at the right hand of Joshua the high priest to resist him. Joshua, who played a crucial role in the work of reformation, stood before the Angel of the Lord clad in filthy garments, symbolizing reproach and reviling. Satan sought to hinder Joshua by tarnishing his reputation. Those who are zealous in the work of reformation are often hindered by reproach and reviling. Satan employs this tactic because reviling and reproaching are more grievous to a person of integrity than imprisonment, loss of possessions, bodily pain, and even death. Some individuals have endured imprisonment, loss of wealth, and the threat of death, yet faltered when faced with reviling and reproach. The devil has prevailed through this means when he could not succeed by other forms of opposition. Recognizing the profound effect of reviling on a person of integrity, Satan employs it as a last resort, hoping it will succeed if other methods fail. Therefore, the saints must expect reviling and reproach.
Yeah, sometimes God has a hand in it, allowing them to be reviled and reproached. God sometimes chastises his people through the reviling of wicked men, though it eventually turns into a blessing for them. However, I won't discuss that here. I will focus solely on reviling for the sake of Christ. So, by way of application:
When any of you begin to profess religion, be prepared in advance.
Understand that even your closest friends will be ready to revile you.
Expect reviling within your own families. And if you encounter reviling in the ways of God, don't be surprised. Upon professing
religion, you must anticipate reproaches and contempt being cast upon you. Prepare yourselves, young believers, so that you may not be led astray when you face reviling.
Furthermore, let the saints strive to walk more diligently because of this. It is crucial that you give no cause for reviling. But if you are reviled, let it be solely for the sake of Christ. Oh, it is truly remarkable when Christians can live in such a way that, even when their enemies seek to find fault, they have no reproach except for their zealous devotion to God. And if others revile them, it should only be because they revile them for nothing more than their faith in Christ. Don't suffer as fools; do not let the saints revile other saints.
It is enough that the ungodly revile the saints. Professors of religion should not add to their burden. Don't bind me, as Sampson said, and let not those who are considered godly revile me. Oh, let not the godly make the lives of fellow believers grievous in any way.
Although Christ will turn it into a blessing, it is still very difficult for the saints to endure reviling, especially from those who are also godly. David mentioned in one of the Psalms how he was reviled by his neighbors—those who ate bread with him at his table, his friends and close acquaintances. In this, David was a foreshadowing of Christ, who was betrayed by his intimate friend Judas. People of God should be cautious about tarnishing one another's reputations, for surely the devil delights in it. There is no greater joy in hell than when one godly person reviles another. You become a source of entertainment even for the devils themselves. Such behavior has become increasingly prevalent in recent years. People of God should not revile the wicked, let alone fellow saints. I recall reading about Memnon, Darius' general, who, when soldiers in his presence reviled
Alexander, struck one of them on the head with his lance and said, "Sirrah, I pay you to fight against Alexander, not to revile and insult him." When you see any work of grace, beware of reviling.
Now, we could raise the question: Why should we not speak ill of wicked people who do evil? This question can either be addressed here or when we come to the second part of the application, which discusses the blessedness of those who are reviled. In that section, we will explore how the saints should conduct themselves, not reviling in return. Those who suffer reviling are blessed in many ways. I won't mention the numerous scriptures that support this
(such as 2 Corinthians 12:10 and Hebrews 11:26), but I will highlight some of the blessings that come through enduring reviling.
Firstly, by enduring reviling, they perceive a significant distinction that God has made between them and others. They may think to themselves, "I could have been among the revilers, but instead, I am reviled for the sake of Christ. Oh, what a blessed thing it is! I, who have as wicked a heart as anyone, could have been left to join the ranks of those who revile the saints, yet I am the one being reviled.
The difference is immense."
Secondly, those who are reviled increase in grace through this means; it does not hinder them in any way. It is said of Luther that he was nourished by the reproaches wicked men cast upon him.
Indeed, God allows the reviling of wicked men to make the saints more fruitful, just as casting dung upon the earth makes it more fertile. Therefore, they are blessed. They never grow more than when they are most reviled.
Thirdly, those who are reviled are blessed because Christ claims all the reproaches cast upon them. Christ regards them as his own. He takes care of their names and will honor them. Christ will reward them for every reproach and every derogatory name cast upon them will receive great rewards in heaven. Therefore, they are blessed.
So, if it is a blessed thing to be reviled for Christ, then those who are reviled should not seek to defend themselves by reviling in return.
Why would you revile in anger? Why say, "I am reviled, who can bear it?" What harm will you gain from it? Christ says you are blessed in enduring reviling, so you can be more patient under it. Indeed, the more patient you are, the more Christ will acknowledge you. As Psalm 38:12-15 says, "Those also who seek my life lay snares for me; those who seek my hurt speak of destruction and plan deception all day long. But I, like a deaf man, do not hear; I am like a mute who does not open his mouth. I have become like a man who does not hear and has no arguments. For I hope in you, O Lord; you will answer, O Lord my God." The less we listen to reviling, the more God will listen. If we listen too much, God will close His ears. God's people know how to defend themselves without resorting to reviling.
Indeed, there are many people who bicker in the streets, and if someone throws dirt at them, they will throw dirt back. That's their only means of defense—to throw dirt at one another. But those who have integrity do not stoop to such low tactics. Instead, they use other weapons. However, you might say, don't we find in Scripture that when people are wicked and vile, the Scriptures speak ill of them and use contemptuous names for them? Can't we do the same with those who deal wickedly and sinfully? Can't we expose their foolishness, shame them in front of the world, and seek to humble them by emphasizing their wrongdoing? But is this reviling again?
Indeed, we read about Christ in 1 Peter 2:23. His example is set before us. "When he was reviled, he did not revile in return; when he suffered, he did not threaten, but continued entrusting himself to him who judges justly." However, please observe two things: Firstly, consider what the Scripture does in certain cases. Secondly, note the rules that should be observed to distinguish it from reviling.
Certainly, the saints should not revile in return. This must be laid as a foundation and principle. Yet, they may rebuke others sharply. For instance, in Titus 1:10, the apostle speaks of the Cretans as liars, calling them "unruly and empty talkers and deceivers, especially those of the circumcision." He insists that their mouths must be stopped. Similarly, it is mentioned that "one of their own prophets has said, 'Cretans are always liars, evil beasts, lazy gluttons.' This testimony is true. Therefore rebuke them sharply." Rebuke them in a cutting manner. Rebuke them to the point of causing a sting. John, known for his loving spirit, said that if he were to come, he would remember the deeds of Diotrephes, who maliciously gossiped against them. Paul, when dealing with Elimas, looked at him and said, "You are a child of the devil." And Christ, when dealing with the Pharisees, called them a "brood of vipers." The key for a Christian lies in knowing how to address others, speaking sharply but not resorting to reviling. To conclude this exercise, I want to help you deal with wicked people or religious professors. You should deal with them straightforwardly without reviling. Therefore, observe these rules.
First, if a person is guilty of what another charges them with, then I admit that even if the other person is wicked and sinful in their accusation, the guilty person should patiently bear it and not rebuke the passionate accuser. For instance, when Shimei approached
David, calling him a "bloody man" and reviling him, David, who was burdened by guilt at that time, did not utter a word in response to Shimei's wicked intention. David remained silent because he was guilty and dared not speak a word. He humbled himself under God's hand. So, if your conscience tells you that you are guilty, be cautious.
Even if others speak ill of you with an evil spirit, be careful not to retaliate.
Secondly, you must not react immediately. Suppose someone has done something against you intentionally, and you are not guilty.
Firstly, if you are guilty, then say nothing and humble yourself before God. But if you are innocent, it is not appropriate to immediately confront the unjust accuser with harsh language. Take time to consider and pray over it. Examine your own heart. Those who respond with foul language as soon as they hear someone accusing them of wrongdoing are prone to the sin of reviling instead of offering a just defense or reproof of what is wrong in others.
Thirdly, you may rebuke others for their sins, but the rebuke should be sharp only if the sin is willful, not out of weakness. You should consider whether the sin is a result of weakness or willfulness. If it is a sin of weakness, you should show compassion. Do not use harsh language, as Jesus did when he rebuked Peter, saying, "Get behind me, Satan." Peter's action was a sin of weakness, not malice, but because his words had such grave implications, Jesus responded sharply. However, when the offense is due to weakness and lacks such significant consequences, you must be gentle. But if someone has said something that displeased you, and you immediately respond with sharp words, you will become a reviler.
Fourthly, even if the offense is great, if it has been repented of, we must not deal with others sharply. It is common for those who revile the saints to attack them for the slightest weakness and even for sins they have repented of. They bring up past things from the time of their ignorance when they did not know God to make them appear odious. But if the offense has been repented of and buried by the Lord, we must do the same.
Fifthly, if the sin is secret, we should not reprove it in front of others or use harsh language. If God has kept it secret, you should not
reveal it in the presence of others. Revilers, on the other hand, will promptly expose any secret matter to cast reproach upon those they love to revile.
Sixthly, do not show favoritism in using harsh language. Many carnal and wicked people will speak harshly against a professing Christian for any wrongdoing. But if one of their companions commits a worse offense, they will not utter reviling words against them. This is a sign that you are not reproving according to the way of Christ when you are partial in your reproaches.
Seventhly, ensure that your harsh language does not exceed the matter at hand. That is reviling. Do not disregard the rules we have previously discussed.
Eighthly, pay attention to the disposition of your spirit. It should not be driven by passion, revealing that you are angry. When you speak about the wrongdoing of others, maintain a calm spirit. Reviling arises when people become heated and say things without restraint.
So, when you examine your words and realize that you have spoken certain things and that the person in question is guilty, what should you do? It is not appropriate to reproach them in a passionate manner. Keep your spirit calm and strive to quell all passion when you reprove your brethren.
Ninthly, avoid seeking revenge through your words. It is not enough to say that someone deserves it. You may speak about their actions, not out of hatred for their sin or with the intention to do them good, but out of a spirit of revenge. Shimei, as mentioned earlier, reviled
David even though what he said was true because he did it out of a spirit of revenge. However, there are instances where sharp words can do someone good. For example, when dealing with Cretans as
described in Scripture, cutting remarks can be more suitable and tend to their benefit.
Tenthly, consider whether some individuals respond better to gentle approaches rather than harsh ones. If you find that a soft and gentle approach will have a positive effect on them, then use that method instead of being sharp.
Eleventhly, the sharper you are in your dealings with others, the more you should pray. I appeal to you based on the previous rule and this one. When you deal with individuals whom you are exasperated against, doesn't your conscience tell you that reasoning with them in a fair manner would be more convincing than being sharp? In such cases, you should examine yourselves and make sure that you convince them through this approach. Pray fervently for them. Pray for them more than ever, especially when you are sharpest towards them. Let your conscience testify that you can bring them before the Throne of Grace and sincerely pray for them. If they are wicked and ungodly, you can even pray against them, just as Paul did against Alexander the Coppersmith.
Twelfthly, another rule to consider is that when someone acknowledges their wrongdoing, be ready to reconcile with them.
Even if you have reproved them sharply, if they are willing to acknowledge their fault, be ready to reconcile and thank God for them. But if you revile others, and they come to acknowledge the wrongdoing you spoke against, yet you are even more against them, that indicates that you are a reviler. On the other hand, if you have shown grace, and the other person acknowledges their mistake, you would join with them, bless God for them, and be more united with them than ever before.