The Beatitudes and Wesleyan Piety
Of the 44 sermons John Wesley wrote to be doctrinal standards for the Methodists in England, 13 were expositions of the Sermon on the Mount, which Wesley believed prescribed the practice of true religion. Three sermons were on the Beatitudes.
Wesley interpreted the Beatitudes within the framework of 18th century evangelical piety, specifically the Wesleyan understanding of full salvation. To be fair, Wesley’s approach to the Beatitudes had a long history. The Church has commonly interpreted them in terms of personal piety and individual salvation.
Wesley did recognize some of the eschatological aspects of the Beatitudes. Those who find comfort in clinging fully to the promises of God will still mourn “the sins and miseries of mankind. They ‘weep with them that weep.’” The meek will not only inherit life oriented around God in heaven, they will also inherit the promise of Revelation, “the new earth, wherein dwelleth righteousness.” God will acknowledge the peacemakers to be his children “before angels and men.”
Primarily, however, Wesley believed that the Beatitudes pertained to an individual’s spiritual life and its consequences for personal behavior.
The Poor in Spirit
Wesley begins by dismissing the notion that “poor in spirit” intended to address one’s attitude toward riches. Monastic vows of voluntary poverty, Wesley said, were “Romish.” Wesley, rather, identified the poor in spirit like this:
Who then are "the poor in spirit?" Without question, the humble; they who know themselves; who are convinced of sin; those to whom God hath given that first repentance, which is previous to faith in Christ. … He is convinced that he is spiritually poor indeed; having no spiritual good abiding in him. "In me," saith he, "dwelleth no good thing," but whatsoever is evil and abominable.
What then is the kingdom of heaven they receive? It is to be found within a person.
This is that kingdom of heaven, or of God, which is within us; even "righteousness, and peace, and joy in the Holy Ghost.” … This inward kingdom.
For those who come to faith in Christ, a form of poverty of the spirit remains: recognition of their continued dependence on God for deliverance from evil thoughts.
Poverty of spirit, in this meaning of the word, begins where a sense of guilt and of the wrath of God ends; and is a continual sense of our total dependence on him, for every good thought, or word, or work; of our utter inability to all good, unless he "water us every moment;” …. The more we grow in grace, the more do we see of the desperate wickedness of our heart.
Those who Mourn
For Wesley, those who mourn are people who initially experienced the joy of faith, but then mourned the absence of joy when it subsided. Wesley is addressing a common experience within the evangelical movement.
The mourners of whom our Lord here speaks, are those that mourn on quite another account: They that mourn after God; after Him in whom they did "rejoice with joy unspeakable," when he gave them to "taste the good," the pardoning, "word, and the powers of the world to come." But he now "hides his face, and they are troubled:”
The solution, Wesley believed, the way to find comfort, was to cling to God anyway, depending not on feelings but on God alone.
Blessed, therefore, are they that thus mourn, if they "tarry the Lord's leisure," and suffer not themselves to be turned out of the way, by the miserable comforters of the world; …. Blessed are they who "follow on to know the Lord," and steadily refuse all other comfort. They shall be comforted by the consolations of his Spirit; by a fresh manifestation of his love;
The Meek
Wesley does not provide a concise definition for meekness.
When this due composure of mind has reference to God, it is usually termed resignation; a calm acquiescence in whatsoever is his will concerning us, even though it may not be pleasing to nature; saying continually, "It is the Lord; let him do what seemeth him good.” … to ourselves, we style it patience or contentedness. … toward other men, then it is mildness to the good, and gentleness to the evil.
Meekness does not preclude zealousness, but it is always a gentle zealousness.
They are exceeding "zealous for the Lord of hosts;" but their zeal is always guided by knowledge, and tempered, in every thought, and word, and work, with the love of man, as well as the love of God.
How do the meek inherit the earth? As is the case with the kingdom, the answer is primarily an internal state of mind.
So that while their heart, their desire, their joy is in heaven, they may truly be said to "inherit the earth.”
Those who Hunger and Thirst after Righteousness
Wesley summarizes his understanding of the first three Beatitudes as he begins his discussion of the fourth.
Our Lord has hitherto been more immediately employed in removing the hindrances of true religion: Such is pride, the first, grand hindrance of all religion, which is taken away by poverty of spirit; levity and thoughtlessness, which prevent any religion from taking root in the soul, till they are removed by holy mourning; such are anger, impatience, discontent, which are all healed by Christian meekness.
What is the righteousness for which we hunger?
Righteousness, as was observed before, is the image of God, the mind which was in Christ Jesus. It is every holy and heavenly temper in one; springing from, as well as terminating in, the love of God, as our Father and Redeemer, and the love of all men for his sake.
Religion alone will not satisfy this longing.
And it is as impossible to satisfy such a soul, a soul that is athirst for God, the living God, with what the world accounts religion, as with what they account happiness. The religion of the world implies three things: (1.) The doing no harm, the abstaining from outward sin; at least from such as is scandalous, as robbery, theft, common swearing, drunkenness: (2.) The doing good, the relieving the poor; the being charitable, as it is called: (3.) The using the means of grace ; at least the going to church and to the Lord's Supper. He in whom these three marks are found is termed by the world a religious man. But will this satisfy him who hungers after God? No: It is not food for his soul.
This is a remarkable paragraph, given that the three things Wesley identifies are precisely the requirements of membership in a Methodist society! Wesley continues,
This is only the outside of that religion, which he insatiably hungers after. The knowledge of God in Christ Jesus; "the life which is hid with Christ in God;" the being "joined unto the Lord in one Spirit;" the having "fellowship with the Father and the Son;" the "walking in the light as God is in the light;" the being "purified even as He is pure;"--this is the religion, the righteousness, he thirsts after: Nor can he rest, till he thus rests in God. … the things which they long for; even with righteousness and true holiness.
The practice of Wesleyan religion is the means of grace, not the grace itself.
The Merciful
Wesley begins his discussion of the merciful with a very evangelical concern, the salvation of the lost.
And the more they are filled with the life of God, the more tenderly will they be concerned for those who are still without God in the world, still dead in trespasses and sins. Nor shall this concern for others lose its reward. "Blessed are the merciful; for they shall obtain mercy.” … The word used by our Lord more immediately implies the compassionate, the tender-hearted; those who, far from despising, earnestly grieve for, those that do not hunger after God.
He quickly moves, however, to an extended discussion equating mercy with love.
This eminent part of brotherly love is here, by a common figure, put for the whole; so that "the merciful," in the full sense of the term, are they who love their neighbours as themselves.”
Here Wesley moves from Matthew to an extended reflection on Saint Paul’s first letter to the Corinthians and the famous chapter on love (1 Corinthians 13).
Concluding this section, Wesley bemoans the lack of love among Christians and the literal warfare that sometimes erupts between them.
You may pour out your soul, and bemoan the loss of true, genuine love in the earth: Lost indeed! You may well say, (but not in the ancient sense,) "See how these Christians love one another!" These Christian kingdoms, that are tearing out each other's bowels, desolating one another with fire and sword! These Christian armies, that are sending each by thousands, by ten thousands, quick into hell!
The lack of love comes in many forms, many of which are less violent than the wars of religion. The lack of love in any form erects a barrier to faith for those who do not believe.
The Pure in Heart
Who are the pure in heart?
”The pure in heart" are they whose hearts God hath "purified even as he is pure;" who are purified, through faith in the blood of Jesus, from every unholy affection; who, being "cleansed from all filthiness of flesh and spirit, perfect holiness in the" loving "fear of God." They are, through the power of his grace, purified from pride, by the deepest poverty of spirit; from anger, from every unkind or turbulent passion, by meekness and gentleness; from every desire but to please and enjoy God, to know and love him more and more, by that hunger and thirst after righteousness which now engrosses their whole soul: So that now they love the Lord their God with all their heart, and with all their soul, and mind, and strength.
This is one place Wesley gets the exegesis right. Pure in heart means clean in heart.
Such is the purity of heart which God requires, and works in those who believe on the Son of his love. And "blessed are" they who are thus "pure in heart; for they shall see God." He will "manifest himself unto them," not only "as he doth not unto the world," but as he doth not always to his own children. He will bless them with the clearest communications of his Spirit, the most intimate "fellowship with the Father and with the Son." He will cause his presence to go continually before them, and the light of his countenance to shine upon them.
How will those who are pure in heart see God. Wesley identifies 3 ways.
The pure in heart see all things full of God.
In all his providences relating to themselves, to their souls or bodies, the pure in heart do more particularly see God.
But in a more especial manner they see God in his ordinances. Whether they appear in the great congregation, to "pay him the honour due unto his name," "and worship him in the beauty of holiness;" or "enter into their closets," and there pour out their souls before their "Father which is in secret;" whether they search the oracles of God, or hear the ambassadors of Christ proclaiming glad tidings of salvation; or, by eating of that bread, and drinking of that cup, "show forth his death till he come" in the clouds of heaven;--in all these his appointed ways, they find such a near approach as cannot be expressed. They see him, as it were, face to face, and "talk with him, as a man talking with his friend;"--a fit preparation for those mansions above, wherein they shall see him as he is.
The Peacemakers
Who, then, are the peacemakers who are the children of God.
Hence we may easily learn, in how wide a sense the term peace-makers is to be understood. In its literal meaning it implies those lovers of God and man who utterly detest and abhor all strife and debate, all variance and contention; and accordingly labour with all their might, either to prevent this fire of hell from being kindled, or, when it is kindled, from breaking out, or, when it is broke out, from spreading any farther.
… a peace-maker is one that, as he hath opportunity, "doth good unto all men;" one that, being filled with the love of God and of all mankind, cannot confine the expressions of it to his own family, or friends, or acquaintance, or party, or to those of his own opinions;—
… He doth good, to the uttermost of his power, even to the bodies of all men. He rejoices to "deal his bread to the hungry," and to "cover the naked with a garment." Is any a stranger? He takes him in, and relieves him according to his necessities. Are any sick or in prison? He visits them, and administers such help as they stand most in need of. And all this he does, not as unto man; but remembering him that hath said, "Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me.” How much more does he rejoice, if he can do any good to the soul of any man!
Being called a child of God is both an internal and external reality.
"Blessed" are they who are thus continually employed in the work of faith and the labour of love; "for they shall be called," that is, shall be, (a common Hebraism,) "the children "of God." God shall continue unto them the Spirit of adoption, yea, shall pour it more abundantly into their hearts. He shall bless them with all the blessings of his children. He shall acknowledge them as sons before angels and men; "and, if sons, then heirs; heirs of God, and joint heirs with Christ.”
The Persecuted for the Sake of Righteousness
Finally, who are the persecuted?
By all these Scriptures it manifestly appears who they are that are persecuted; namely, the righteous: He "that is born of the Spirit;" "all that will live godly in Christ Jesus;" they that are "passed from death unto life;" those who are "not of the world;" all those who are meek and lowly in heart, that mourn for God, that hunger after his likeness; all that love God and their neighbour, and therefore, as they have opportunity, do good unto all men.
Why will are such good people persecuted? It is inevitable for the truly godly. Godliness itself draws opposition.
The reason is plain: The spirit which is in the world is directly opposite to the Spirit which is of God. It must therefore needs be, that those who are of the world will be opposite to those who are of God.
And in what form does persecution take place? In a form that most glorifies God, fosters spiritual growth in Christians, and expands the kingdom.
How they will persecute them, it may be answered in general, Just in that manner and measure which the wise Disposer of all sees will be most for his glory,--will tend most to his children's growth in grace, and the enlargement of his own kingdom.
Here Wesley sounds very Reformed. God permits specific forms of persecution at different times for his own purposes.
At some rare times, as when Christianity was planted first, and while it was taking root in the earth; as also when the pure doctrine of Christ began to be planted again in our nation; God permitted the storm to rise high, and his children were called to resist unto blood…. But it is seldom God suffers the storm to rise so high as torture, or death, or bonds, or imprisonment. Whereas his children are frequently called to endure those lighter kinds of persecution; they frequently suffer the estrangement of kinsfolk,--the loss of the friends that were as their own soul. … And hence will naturally follow loss of business or employment, and consequently of substance. But all these circumstances likewise are under the wise direction of God, who allots to everyone what is most expedient for him.
Wesley, of course, sees the more common, less bloody form of persecution in the treatment that Methodists often received at the hands of their countrymen. Taken to extremes, this attitude creates a persecution complex. Today, Christians in my country are too quick to cry “help, I’m being oppressed” at every little slight or inconvenience.
So how, then, are we to respond to persecution.
It remains only to inquire, How are the children of God to behave with regard to persecution? And, First, they ought not knowingly or designedly to bring it upon themselves. This is contrary, both to the example and advice of our Lord and all his Apostles; who teach us not only not to seek, but to avoid it, as far as we can, without injuring our conscience; without giving up any part of that righteousness which we are to prefer before life itself. … Yet think not that you can always avoid it, either by this or any other means.
… Neither desire to avoid it, to escape it wholly; for if you do, you are none of his. If you escape the persecution, you escape the blessing; the blessing of those who are persecuted for righteousness' sake.
… ”Do good to them that hate you:" Let your actions show, that you are as real in love as they in hatred. Return good for evil. "Be not overcome of evil, but overcome evil with good.”
Final Thoughts
Wesley was not a good exegete of Matthew’s vision, the earthly mission of Jesus, or the context in which these things took place. He overlaid the Beatitudes with the Methodist holiness and the experiences of the early Methodist movement. He didn't get everything wrong, but there are points in which he completely misses the original intent.
The sermons are one component of my church’s doctrinal standards. I hope I am bound by Wesley’s vision of holiness of heart and life, and not by the technical shortcomings of his Biblical scholarship.
We are indeed contaminated by sin and bound by the evil powers of this world, helplessly trapped without the work of God in our lives. Those who belong to God know their dependence upon God. They mourn the state of the world and their own enmeshment in it. The long story of salvation began with the promise of land to Abraham, and those who belong to Abraham’s family yearn for it to come to its fulfillment in the kingdom of peace. They long for the day that justice rules the land and righteousness their hearts.
And so they put the way of the kingdom into practice right now. They practice mercy. They receive mercy. They open themselves to the cleaning work of the Holy Spirit. They live within the holy presence of God. The do their best to create shalom in the world and to display the character of their heavenly Father. They lay their lives on the line for the kingdom, for its justice, for the sake of all those whom the Father loves.
