This is Part 1 of three on Discipleship and the Blessed Life. Comments appreciated. 

We live in an unusual age. Never in human history have people in the developed world had so much in terms of material wealth. Paradoxically, never before have people suffered from such anxiety about life, the future, about their ability to continue to consume at or above their current level of consumption, and about the meaning and purpose of their lives. Young people in almost all Western democracies, but most notably in the United States, the leader of the so-called “free world,” demonstrate a profound lack of trust in the institutions that provide for them the highest standard of living in human history. For Christians, most sadly, fewer and fewer of these same young people live as disciples of Christ. Churches in Europe are nearly empty, and those in the United States and North America are rapidly following the European example.

Almost every social commentator, Christian or non-Christian, liberal or conservative, traditionalist or radical, notes that there is something deeply sick and decadent about our society. Almost no day goes past without someone publishing an artice with a title like, “Are America’s best days behind her?” Each of these articles focus on some indication that there is something deeply wrong with our society. These commentators just do not agree on what is wrong or what to do about it.

One reason we have so much trouble in resisting the temptations of our culture is that most of us have a deeply ingrained, culturally formed notion of “the Good Life.” The Good Life is the life that results in happiness. Most people believe that hard work, healthy habits, and self-sacrifice will lead to a better life. Some people believe that government will help in some way to create this better life, and some people believe it will be created by private industry, but almost everyone believes in a kind of earthly messianic kingdom that meets our human expectations and desires. [1]

Just as the Jews were wrong when they reduced the promise of the Messiah to an earthly kingdom run by an anointed Son of David, when we reduce the gospel to a political agenda we are always wrong.  In our culture, Christians need to be prepared to show people the error of expecting God’s kingdom to be just like our kingdom only wealthier, politically stronger, and more defensible. When Jesus appeared before Pontius Pilate, and was accused of opposing Caesar, he replied that his kingdom was not of this world (John 18:36). This doesn’t mean that we shouldn’t be trying to bring his kingdom into this world; it just means there’s more to God’s kingdom in this world can or will ever know.

Jesus and the Blessed Life

Jesus never talked to his disciples about the desirability of seeking to live to old age, of attaining a degree of physical beauty, of staying healthy, of acquiring wealth, of getting ahead in the world, of maintaining the current geopolitical balance of power, or any of the other preoccupations of our day. He did, however, speak of what he called “the blessed life.”

His teachings concerning what it means to have a blessed life are completely at odds with what our culture considers blessings. It is thus surprising that more young people have not been attracted to the teachings of the Master. Perhaps it is because the churches and Christians have done a poor job of representing Christ to the world. When people in our society use the word “blessed” in any of its forms, it almost always is about something concrete we have received. We say, “I am blessed with good health.” “I am blessed with a strong heart.” I am blessed with a wonderful spouse.” I am blessed with four children.” “I have been blessed financially.” “I am blessed with a new job.” “I am blessed with a promotion.” The list of our blessings could go on an on, but they have this in common: they relate to physical blessings that contribute to our sense of emotional and physical well-being.

Jesus, on the other hand, in the Sermon on the Mount says, “Blessed are the poor in spirit.” “Blessed are those who mourn.” “Blessed are the humble.” “Blessed are the merciful.” “Blessed are the pure in heart.” “Blessed are the peacemakers.” Worst of all, Jesus says, “Blessed are the persecuted.” In Luke, the words are even less palatable to modern ears. In Luke, Jesus is recorded has having said, “Blessed are the poor,” not just the poor in spirit. He says “Blessed are the hungry,” not just those who hunger and thirst for righteousness. He says, “Blessed are those who weep,” and repeats, “Blessed are you when men hate you, exclude you, and insult you.” [2]

Jesus challenges our human presuppositions about what it means to be blessed. For Jesus, the blessed life is not something exterior to ourselves that we acquire. Instead it is something within ourselves that we experience. Furthermore, because of the nature of the blessing—the fact that the truly blessed life is not something we would naturally seek, we can only receive it as a gift from God.

Natural reason alone will not permit us to see and understand the truly blessed life. It was true in Jesus’ day; and, it is true in our day. The blessed life must be received by faith from God. We cannot discover it on our own. Someone under the inspiration of God will have to tell us about it and show us what it looks like. That is why Christ came.

Copyright 2017, G. Christopher Scruggs, All Rights Reserved

[1] This point is made powerfully in lay language in W. T. Wright’s new book, Simply Good News: Why the Gospel is News and What Makes it Good (New York, NY: Harper One, 2015), 109ff. In the modern world, we are all subject to a culturally reinforced worldview that considers progress to be an automatic result of human striving. Recent history casts doubt on this view. What is needed is a new kingdom not the result of human striving and schemes.

[2] See, Matthew 5:3-12; Luke 6:20-22.