Spiritual Warfare

A Midrash on the Beatitudes

WHAT IS MIDRASH?

The Oxford English Dictionary (1979 edition) identifies the word Midrash ("midrasch" plural "midrashim") as the English transliteration from the Hebrew root meaning to investigate or search. This word appears only twice in its Hebrew form in the Bible - 2 Chronicles 13:22 and 24:27, where the KJV translates it as "story" (margin "commentary").

In respect of the first reference The Companion Bible records "Heb midrash = a historical commentary having in view the moral instruction rather than the historical facts. Occurs only here and in 24:27." The Encyclopedia Britannica states: "MIDRASH, lit. ‘exposition’ (c/f 2 Chron xiii:22 & xxiv:27) or intensive study (derush) of the spirit of the passage, frequently used of homily and parable in opposition to literal interpretation (Peshat): term applied to certain methods of scriptural exegesis and to a class of Jewish writings illustrating these methods."

Undoubtedly the midrashic method of interpreting Scripture is coming back into prominence and in this connection it is very important that we keep three things clearly in mind:

1) Firstly that there is a Biblical and permissible use of MIDRASH. This is linked to the strict definition of the word, which, as we have seen above, signifies to "investigate" or "search" with a view to illustrating and expounding moral or spiritual truth. Our Lord commanded: "Search the scriptures; for in them ye think ye have eternal life: and they are they which testify of me" (John 5:39). Part of that search undoubtedly involves the midrash method which was clearly adopted by Paul the apostle and by our Lord Himself - c/f Galatians 3:16 with John 15:25. This legitimate use of Midrash is basically the same as Typology as taught by the Open Brethren and by the early Pentecostals. More of that as the series continues:

Galatians 3:16: "Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ" c/f Gen 13:15 & 17:8, where there is no explicit reference to Christ.

John 15:25: "But this cometh to pass, that the word might be fulfilled that is written in their law, They hated me without a cause" c/f Psalm 35:19 & 69:4 where there is no obvious indication that Christ is in view. Both Paul and Jesus are employing the Midrash method in these respective verses.

2) The second thing that we must keep in mind is that the term MIDRASH obviously brings to mind Judaic images. In fact, as MIDRASH developed historically and as it is generally perceived today, it is linked more to Judaism than to Christianity. The same article from the Encyclopedia quoted above goes on to say: "Midrashic exposition was based on the theory of progressive interpretation. Every word of the scriptures had a definite meaning, nay, no single letter was otiose (= functionless or without significance); moreover, every word had ‘70 aspects.’ This means that generation after generation would extract new lessons, all of which were deemed latent or implicit. Some of these interpretations were arbitrary but more often the arbitrariness lay not in the teaching but in the deduction."

As a very simple illustration of where this sort of thing leads I think of an orthodox Jew who told me that the Mosaic prohibition about seething a kid in its mother’s milk (see Ex 23:19; 34:26; Deut 14:21) had the hidden command to refrain from eating meat and drinking milk at the same time. In a sense this is "midrash" gone mad and of course it does have the effect of corrupting the plain meaning of Scripture.

3) The third thing that should be borne in mind is that MIDRASH, as generally perceived, has a strong allusion, due to the historic model within Judaism, to non canonical books - e.g. the Jewish midrashim. So for some the mere use of the term raises issues of the authority and uniqueness of Scripture in relation to the apocryphal and other writings. Caution is most certainly called for.
Due to these links with Judaism some Christian Bible teachers have rightly issued warnings about the Midrashic approach, for they see in it an attack on the unique authority and the perspicuity of Scripture and if they are referring to the Judaistic as opposed to the Pauline (Biblical) model then of course they are correct.

In drawing on MIDRASH to illustrate and expound the Truth of Spiritual Warfare in this series we do so in harmony with No 1 above and in total rejection of Nos. 2 and 3. Let me say from the outset that we accept the teaching of the Beatitudes on their face value and interpret the meaning of the words in their literal setting. When Christ said, "Blessed are the meek; for they shall inherit the earth" (Matt 5: 5) He meant just that. When He said "Blessed are the poor in spirit; for theirs is the kingdom of heaven" (Matt 5: 3) He meant exactly what He said.

Our purpose is this series of articles is two fold:

1) Firstly we aim to show that the principles that Christ taught applies to all aspects of our Christian Life, which in a sense is a life long battle. As Paul taught his younger compatriot - "Fight the good fight of faith, …" presenting himself as an example to follow - "I have fought a good fight, I have finished my course, I have kept the faith:" 1Tim 6:12; 2 Tim 4:7.

2) Secondly we hope to lay to rest the crazy notions that are being taught about "Spiritual Warfare" being processions of "reconciliation" and marches around cities to bind the strong man. There is no New Testament precedent or instruction for such practices.

Spiritual Warfare is not putting on a show, nor is it "shouting" at the devil. It is first and foremost "inward" and not "outward". Our Lord taught that the Kingdom of God does not come with outward show -

Luke 17:21: "Neither shall they say, Lo here! or, lo there! for, behold, the kingdom of God is within you."
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SETTING THE SCENE

Matt 5:1-2: "And seeing the multitudes, He went up into a mountain: and when He was set, His disciples came unto Him: And He opened His mouth and taught them, saying,"

There is nothing to suggest that the crowd that followed Jesus that day was any different from the crowds that followed Him on other occasions of which we read, "But when he saw the multitudes, he was moved with compassion on them, because they fainted, and were scattered abroad, as sheep having no shepherd" (Matt 9:36) or "And Jesus went forth, and saw a great multitude, and was moved with compassion toward them, and he healed their sick" (Matt 14:14).

In Matthew chapter 5 the Messiah appears to act out of character. Callously and indifferently, or so it would appear, He turned His back on the blind, the halt and maimed and strode resolutely away from them and up into a mountain. What’s going on? Well several things but essentially one basic thing which modern Christianity needs to rediscover and it’s this - SALVATION IS OF THE LORD and it’s not of our much activity and our continuous new programmes and methods. It does not relate to our music or our drama or any other of our humanistic conventions or creations. I say it again - Salvation is of The Lord and JESUS CHRIST is THE LORD.

He is everywhere in the Gospels and His words give life. He dominates the Acts, prevails in the Epistles and triumphs in the Revelation. Christ is the Gospel and you cannot divorce HIM from His WORDS. He tells us precisely that in His discourse about the Bread of Life in John chapter 6, which some have mistakenly linked to the Communion Table thus giving force to the Romish doctrine of transubstantiation *1 or to its sister error known as consubstantiation *2 , that was believed and taught by Martin Luther. In direct contrast to both of these errors our Lord Jesus explicitly states "It is the spirit that quickeneth; the flesh profiteth nothing: the words that I speak unto you, they are spirit, and they are life" (John 6:63). Peter grasped the truth totally when in the view of the many "disciples" whom the Father had not drawn and who, in the face of the "hard saying" of Christ, "went back", he responded to our Lord’s challenge with that sublime acknowledgment: "Lord, to whom shall we go? You have the WORDS of eternal Life" (John 6:68 - see verses 61-71).

Ah, yes - His WORDS "they are spirit and they are life" and just as they started the whole Gospel Age so now as we approach the END those WORDS will return to prominence. Inspiration and revelation shine brightest and best through the Words of Christ, and in order to see and understand their full significance you have to dig deep.

So what’s happening in Matthew chapter 5 when Christ turns His back on the crowd and purposefully strides up into the mountain? Essentially two things are happening:

1) FIRSTLY Christ is providing a physical and literal demonstration of the fact that He is THAT prophet whom God promised would be raised up from among the Jews like unto Moses -

Deut 18:15-19: "The LORD thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken; According to all that you desire of the LORD thy God in Horeb in the day of the assembly, saying, Let me not hear again the voice of the LORD my God, neither let me see this great fire any more, that I die not. And the LORD said unto me, They have well spoken that which they have spoken. I will raise them up a Prophet from among their brethren, like unto thee, and will put my words in his mouth; and he shall speak unto them all that I shall command him. And it shall come to pass, that whosoever will not hearken unto my words which he shall speak in my name, I will require it of him"

In the literal fulfilment of that great prophecy our Lord miraculously fed a multitude in a wilderness (John 6) as did Moses. He also, like His lesser prototype, delivered His higher Laws of the Kingdom from a mountain. In the midrash application this takes on particular significance when He comes to the polemic *3 against the scribes and Pharisees (see Matt 5:20 *4 c/f verses 17-48) in which He states in effect: "Moses said to you .... but I say unto you ..." Incidentally He does this five times (the number of grace) in respect of Jewish legal requirements regarding MURDER (Matt 5:21-26), ADULTERY (vs 27-32), BLASPHEMY & OATHS (vs 33-37), RETRIBUTION (vs 38-42) and ATTITUDES to FRIENDS & FOES (vs 43-48).

On each and every occasion our Lord stands majestically above Moses and delivers a Law which is higher in every regard. In so doing He does not minimise the moral Law of Moses or legitimise the breach of it, but rather He lifts it to a higher plateau. The MOUNT of the Sermon stands morally and spiritually much higher than the Mount of the Law.

Matt 5:20-21: "Ye have heard that it was said of them of old time, Thou shalt not kill; … But I say unto you, That whosoever is angry with his brother without a cause shall be in danger of the judgment …"

Matt 5:27-28: "Ye have heard that it was said by them of old time, Thou shalt not commit adultery: But I say unto you, That whosoever looks on a woman to lust after her hath committed adultery with her already in his heart"

Matt 5:33-34: "Again, ye have heard that it hath been said by them of old time, Thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths: But I say unto you, Swear not at all; neither by heaven; for it is God’s throne"

Matt 5:38-39: "Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth: But I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also"

Matt 5:43-44: "Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy. But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you"

2) SECONDLY Christ is developing His Warfare Strategy. He is beginning to marshal His troops. May be it was on this very mountain that He selected the "twelve" (c/f Mark 3:13-19 with Matt 10:1-4).

Mark 3:13-15: "And he goeth up into a mountain, and calleth unto him whom he would: and they came unto him. And he ordained twelve, that they should be with him, and that he might send them forth to preach, And to have power to heal sicknesses, and to cast out devils."

Please note THE PURPOSE of their ordination - "that they should be WITH HIM" and the natural development of evangelism with miraculous signs following therefrom "and that He might SEND them forth to PREACH ... and to have power to HEAL ... and to CAST out devils." In the modern Church’s enthusiasm for evangelism we tend to over-look the fact that before Christ commanded: "GO INTO ALL THE WORLD" in the great Commission He instructed "COME UNTO ME ... LEARN OF ME". In our over-emphasis once again we over-look the fact that SALVATION IS OF THE LORD and that JESUS CHRIST IS LORD. He and His words are always the key.
In Matthew chapter 5 the great Commander recognises that His "troops", need instruction in Spiritual Warfare. As the great Leader that He is, without uttering a word, He strides into the mountain and His disciples do the natural and automatic thing. They follow: "and when He was set" in the recognised position of authority as the MASTER and TEACHER "his disciples came unto Him and He opened His mouth and taught THEM, saying .."

Was it only to the "twelve" that He spoke the nine Beatitudes and the remainder of the Sermon on the Mount? Probably, in fact almost certainly, NO! The Gospels frequently, though not always, make a clear distinction between the 12 apostles and the disciples of Jesus. The former was a fixed number; the latter varied in number from time to time. In John 6:66 we are told that many of them "went back and walked no more with Him" and the following verses suggest that only the twelve remained. We don’t know how many disciples He had in Matthew chapters 5 to 7, which certainly appears to have taken place early in His ministry.

The issue has no practical significance for, then as now, the appeal of Christ’s Words is always to those who have ears to hear, hearts to receive and wills to obey. What is certain is that the Laws of the Kingdom delivered to His then disciples were directed towards those who would continue in His Word and thus show that they were His disciples indeed. What applied then applies now and always:

John 8:31: "Then said Jesus to those Jews which believed on him, If ye continue in my word, then are ye my disciples indeed; And ye shall know the truth, and the truth shall make you free."

Matt 13:9-19: "Who hath ears to hear, let him hear. And the disciples came, and said unto him, Why speakest thou unto them in parables? He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given. For whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away even that he hath. Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand. And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive: For this people’s heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes and hear with their ears, and should understand with their heart, and should be converted, and I should heal them. But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them."

John 7:16-18: "Jesus answered them, and said, My doctrine is not mine, but his that sent me. If any man will do his will, he shall know of the doctrine, whether it be of God, or whether I speak of myself. He that speaketh of himself seeketh his own glory: but he that seeketh his glory that sent him, the same is true, and no unrighteousness is in him."

Rev 2:7: "He that hath an ear, let him hear what the Spirit saith unto the churches; To him that overcometh will I give to eat of the tree of life, which is in the midst of the paradise of God" -

GOING DEEPER

When I was 12 years old my parents accepted a call to minister in New Zealand, so naturally I accompanied them. Just before we left the British homeland a Welshman who lived in Cardiff gave me a portable chess set on the condition that I learned to play. He showed me the basic moves. Later I studied some of the Openings and learned that the idea is to get control of the centre of the board in the early part of the game. In view of this most players strategise in such a way that their major pieces can be easily brought into play without being blocked. One opening, known as the French Defence, is an exception. It is played by Black, who, from the outset, appears to confine rather than develop the mobility of his pieces. However, if it is played properly there comes a moment when with just one move what has appeared to be defence is turned into attack. The major pieces are mobilised and the whole game plan changes.

Now of course that is a very poor and limited analogy but it does illustrate in part what is happening in Matthew chapter 5. When our Lord withdrew from the crowd and gave His undivided attention to His disciples, He was, in a sense developing His men. He was operating on the basis of the truism that Jesus ALONE can save the world but He can’t save the world ALONE. As we have pointed out SALVATION is of the Lord, i.e. human kind does not initiate it nor are we the prime movers in it. However human-kind is involved. We are the objects and the recipients of His salvation. When we get saved (truly saved) we become the communicators of His life to others. The big rhetoric question is: "How can we communicate to others what we have not received ourselves?"

This is why true apostles (i.e. "sent-ones") are always ordained "to be with Him" and to listen to and obey Christ’s Words. The Sermon on the Mount (Matt chapters 5 to 7) is part of this process as is the Sermon on the Plain (Luke 6:17-49), which repeats only some of the Sermon on the Mount and which Luke places after the naming of the twelve. In Matthew’s record the naming and commissioning of the twelve (Matt 10:1-15) occurs after the Sermon. Clearly Luke records an occasion when Christ repeated some of His earlier Sermon from the Mountain, including a number of the Beatitudes, of which there are nine in total. Three of them deal with CHARACTER, which is what we ARE; four deal with CONDUCT, which is what we DO; and two of them deal with CONSEQUENCES, which is what we may EXPECT to RECEIVE. God willing we’ll come back to this and look at each Beatitude in depth as the series continues. In the meanwhile let’s step back to have a better look!

BIBLICAL MIDRASH - TYPOLOGY

The King James Bible employs several different words to express the process of extrapolating spiritual and moral truth from literal and historic incidents. In Galatians 4:24 the word "allegory" (Greek "allegoreo" lit "allegorized" = "to speak allegorically or in a figure") is used. This gives no justification for the allegorizing of Scripture as practiced by liberal theologians, whereby the literal event is set aside or the plain meaning of Scripture is destroyed. Paul’s allegory is dependent upon the literal Old Testament event for its substance. This is justifiable and Biblical MIDRASH. All other forms should be rejected out of hand for they will corrupt the Scriptures:

Gal 4:24: "Which things are an allegory: for these are the two covenants; the one from the mount Sinai, which gendereth to bondage, which is Agar."

The writer to the Hebrews basically does the same thing with his Tabernacle and Priest-Hood types. The KJV uses the words, "figure, figures, shadow and pattern" in Hebrews and elsewhere Paul and Peter use two of these words in their epistles to express this process:

Heb 8:5: "Who serve unto the example and shadow of heavenly things, as Moses was admonished of God when he was about to make the tabernacle: for, See, saith he, that thou make all things according to the pattern showed to thee in the mount."

Heb 9:8, 9 & 24: "The Holy Ghost this signifying, that the way into the holiest of all was not yet made manifest, while as the first tabernacle was yet standing: Which was a figure for the time then present, in which were offered both gifts and sacrifices, that could not make him that did the service perfect, as pertaining to the conscience; (9:24) For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us:"

Heb 10:1: "For the law having a shadow of good things to come, and not the very image of the things, can never with those sacrifices which they offered year by year continually make the comers thereunto perfect."

Heb 11:19: "Accounting that God was able to raise him up, even from the dead; from whence also he received him in a figure."

Rom 5:14: "Nevertheless death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam’s transgression, who is the figure of him that was to come."

1 Cor 4:6: "And these things, brethren, I have in a figure transferred to myself and to Apollos for your sakes; that ye might learn in us not to think of men above that which is written, that no one of you be puffed up for one against another."

Col 2:16, 17: "Let no man therefore judge you in meat, or in drink, or in respect of an holyday, or of the new moon, or of the sabbath days: Which are a shadow of things to come; but the body is of Christ."

1 Peter 3:21: "The like figure whereunto even baptism doth also now save us (not the putting away of the filth of the flesh, but the answer of a good conscience toward God,) by the resurrection of Jesus Christ:"

The word that is translated "figure" in Romans 5:14 is the Greek "tupos" and is the same word that is translated "examples" in 1 Cor 10: 6 and "ensamples" five verses later, where Paul cites a principle with respect to Old Testament events and incidents. The event was actual and real, but the application of the truth is beyond the literal setting. In short Old Testament events have bearing upon the Gospel message and upon the recipients of that message, those of us "upon whom the ends of the world have come."

1 Cor 10:1-11: "Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea; And were all baptized unto Moses in the cloud and in the sea; And did all eat the same spiritual meat; And did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ. But with many of them God was not well pleased: for they were overthrown in the wilderness. Now these things were our examples, to the intent we should not lust after evil things, as they also lusted. Neither be ye idolaters, as were some of them; as it is written, The people sat down to eat and drink, and rose up to play. Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand. Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents. Neither murmur ye, as some of them also murmured, and were destroyed of the destroyer. Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come."

Paul uses another "tupos" = "example" when dealing with the question of paid ministry. He cites the Old Testament law about muzzling the ox that is threshing (Deut 25:4) and concludes that God gave that law not primarily (implied) because of His concern for animals but rather as a spiritual principle about paying those who engage in spiritual ministry - c/f 1 Tim 5:17-18:

1 Cor 9:6-11: "Or I only and Barnabas, have not we power to forbear working? Who goeth a warfare any time at his own charges? who planteth a vineyard, and eateth not of the fruit thereof? or who feedeth a flock, and eateth not of the milk of the flock? Say I these things as a man? or saith not the law the same also? For it is written in the law of Moses, Thou shalt not muzzle the mouth of the ox that treadeth out the corn. Doth God take care for oxen? Or saith he it altogether for our sakes? For our sakes, no doubt, this is written: that he that ploweth should plow in hope; and that he that thresheth in hope should be partaker of his hope. If we have sown unto you spiritual things, is it a great thing if we shall reap your carnal things?"

IN CONCLUSION

Now having seen the Biblical principle and practice let’s put them in the setting of our study passage and of our topic - A MIDRASH ON SPIRITUAL WARFARE.

Some years ago as I reflected on this whole question of Spiritual Warfare in the light of the bizarre teachings that were emerging about the need to discover the so called "high places" and the "principalities" that controlled cities, I felt that the Lord took me to the setting of the early chapters of Joshua. I noted that when Joshua was confronted by Jesus (c/f Josh 5:13-15) who is identified as "captain of the host of the Lord", he was told to take off his shoe. A similar thing happens when Moses meets God as recorded in Exodus 3:1-6. He is told to "put off thy shoes from thy feet for the ground on which thou standest is holy ground" (v 5). Why were both Moses and Joshua, God’s two great Generals in the Old Testament, told to take off their shoes? What does the shoe represent? Where, if anywhere, in the New Testament do we discover the spiritual counter-part to this?
If you study both incidents you will discover that God gives little or no attention to the enemy - the Egyptians or Canaanites - they hardly get a mention and certainly no rating. Everything hangs on the state and condition of God’s servant. The taking off of their shoes related to them and to their attitude to God. There is a whole world of truth here that will take the full series to develop. Suffice it to say that I began to see that what Moses and Joshua did literally Jesus’ disciples of Matthew chapter 5 were instructed to do spiritually in what we know as the BEATITUDES.

In the first BLESSED attitude our Lord deals with the fundamental characteristic which grants entrance to the Kingdom of God:

Matt 5:3: "Blessed are the poor in spirit: for theirs is the kingdom of heaven."

Combining part of the Amplified New Testament with Young’s Literal Translation this could read: "Happy are those who rate themselves insignificant for theirs is the reign (or rule) of the Heavens."
We will develop this TRUTH in the next article. Suffice it to say that here the Captain of the Lord’s Host is telling His troops that they must discard the Shoe of Self-Reliance.

In the second BLESSED attitude the Lord Jesus highlights the essential conduct in which we must engage to be assured of comfort in this life and in the next:

Matt 5:4: "Blessed are they that mourn: for they shall be comforted."

Here Christ deals with the issue of personality and shows that it’s not what we are but rather what He is that counts. The Christian life is made up of "putting off self" and "putting on the Lord Jesus Christ". This in a sense involves taking off the shoe of our own Natural Disposition and becoming conformed to Him who was known as "The Man of Sorrows" and who was thus COMFORTED by His Mourning.

Everything - Salvation, the Sanctifying Process, Victorious Living, Spiritual Warfare - flows from these two basic BEATITUDES. It is impossible to "learn of Christ" without finding "rest unto our souls" and without being effective in Spiritual Warfare, which is not an addendum to but the whole of the Christian Life. May God quicken our understanding and sharpen our wills as we continue with the studies.

About
the Author...

*1 Transubstantiation is the false teaching that in the Mass or Communion the bread is turned into the literal body of Christ, who is sacrificed anew and who is eaten by the communicants thus fulfilling John 6:53, 54.
*2 Consubstantiation is the equally false teaching that the body and blood of Christ coexists along side of the literal bread and wine and that the communicants thus partake of Christ’s literal body and blood.
*3 In theology a polemic is controversial discourse or discussion i.e. a dispute.
*4 "For I say unto you, That except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven" Matt 5:20.

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Appeared in Issue 5 -- February 1999
"...contend for the faith which was once delivered unto the saints" -- Jude v3