Wesley's 3rd Discourse

We are beginning a new sermon series based on the Sermon on the Mount. As part of this we will also be studying Wesley's original sermons. These sermons are a part of the rich history and doctrinal teachings of Methodism.

Below you will find a study guide our small groups and Bible study groups will be using during this series. Also there is an Ai translated version of Wesley's original sermon to aid in your reading. Also there is a preached sermon video from youtube if you are like me and find listening as a better avenue for the content.

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Study Guide Questions

Sermon

SERMON 23

UPON OUR LORD’S SERMON ON THE MOUNT

DISCOURSE 3

"Blessed are the pure in heart, for they will see God. Blessed are the peacemakers, for they will be called sons of God. Blessed are those who are persecuted because of righteousness, for theirs is the kingdom of heaven. “

Blessed are you when people insult you, persecute you and falsely say all kinds of evil against you because of me. Rejoice and be glad, because great is your reward in heaven, for in the same way they persecuted the prophets who were before you." Matthew 5:8-12

Part I.

1. How excellent are the things spoken of the love of our neighbor! It is “the fulfilling of the law,” it is “the end of the commandment.” Without this, all we have, all we do, all we suffer is of no value in the sight of God. Yet it must be that love of our neighbor which springs from the love of God; otherwise, even this love is worth nothing. It is necessary, then, to examine carefully on what foundation our love of our neighbor stands; whether it is truly built upon love to God; whether we do indeed “love him because he first loved us;” whether we are pure in heart. For this is the foundation that shall never be moved: “Blessed are the pure in heart, for they shall see God.”

2. The pure in heart are those whose hearts God has purified, even as he is pure; those who are purified through faith in the blood of Jesus from every unholy affection; those who, being “cleansed from all filthiness of flesh and spirit,” are perfecting holiness in the loving fear of God. They are, through the power of grace, purified from pride by the deepest poverty of spirit; from anger, from every unkind or stormy passion, by meekness and gentleness; from every desire except to please and enjoy God, to know and love him more and more, by that hunger and thirst after righteousness which now takes up their whole soul. So now they love the Lord their God with all their heart, and with all their soul, and mind, and strength; nothing is allowed to stand beside him, nothing to rival him, nothing to share the throne of the heart.

3. But how little has this purity of heart been regarded by false teachers in all ages! They have taught people barely to abstain from outward impurities—those sins which God has forbidden by name. They have insisted on keeping the outside clean; but they did not strike at the root. They did not guard the inward parts; and by not guarding against inward corruptions, they have, in effect, encouraged them. For if you warn a person only about the outward act, and never about the secret desire, you leave the heart open to sin; you leave the spring poisoned while you try to sweeten the stream.

4. Our Lord gives a remarkable example of this in his words: “Ye have heard, that it was said by them of old time, Thou shalt not commit adultery.” And in explaining this command, those blind leaders of the blind insisted only that people should not do the outward act. They drew the line at what could be seen. “But I say unto you,” says our Lord, “Whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart.” For God requires truth in the inward parts. He searches the heart and tries the reins. He does not only weigh actions, but desires; not only words, but motives; not only what is done in public, but what is loved in secret. And if the heart inclines toward sin—if the will leans into iniquity—then the Lord will not hear. God’s demand is not merely outward restraint, but inward purity.

5. And God admits no excuse for retaining anything that becomes an occasion of impurity. Therefore, “If thy right eye offend thee, pluck it out, and cast it from thee; for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell.” If persons as dear to you as your right eye become an occasion of offending God—if they awaken unholy desire in your soul—delay no longer: separate from them, and that with force, as the language implies. Better to lose the sweetest companionship on earth than to lose the soul.

And again, “If thy right hand offend thee, cut it off, and cast it from thee; for it is profitable for thee that one of thy members should perish, and not that thy whole body should be cast into hell.” If anyone who seems as necessary to you as your right hand becomes an occasion of sin—of impure desire—even if it never goes beyond the heart, never breaks out in word or action—then constrain yourself to an entire and final parting. Cut it off at a stroke. Give them up to God. Any loss—pleasure, substance, friends—is preferable to the loss of the soul.

Yet before such an absolute and final separation, two steps may not be improper. First, try whether the unclean spirit may not be driven out by fasting and prayer, and by carefully abstaining from every action, word, and look which you have found to be an occasion of evil. Second, if you are not delivered by this means, seek counsel from the one who watches over your soul; or at least from someone experienced in the ways of God, concerning the time and manner of that separation. Only do not confer with flesh and blood; do not let self-love and fear and human reasoning talk you out of obedience; lest you be “given up to a strong delusion to believe a lie.”

6. Nor may marriage itself—holy and honorable as it is—be used as a pretence for letting loose desire. It was once said, “Whosoever will put away his wife, let him give her a writing of divorcement.” And then, people thought, all was well—though he alleged no cause, except that he did not like her, or liked another better. But our Lord strikes at this hardness of heart and this unfaithfulness hidden under a legal cover: “But I say unto you, That whosoever shall put away his wife, saving for the case of fornication, causeth her to commit adultery, if she marry again; and whosoever shall marry her that is put away committeth adultery.”

Here the meaning of the exception is plain: the word used refers to unchastity in general, whether in the married or unmarried state. And our Lord’s point is this: a person must not pretend innocence while breaking covenant. Marriage must not be treated as a thing to be set aside for convenience or desire. The bond is not to be broken except where the bond has already been shattered by adultery.

All polygamy is clearly forbidden by these words. For any woman who has a husband alive to marry again is adultery. And by the same reasoning, it is adultery for any man to marry again so long as he has a wife alive—yes, even if they were divorced—unless that divorce had been for the cause of adultery. In that case only there is no Scripture that forbids marrying again.

7. Such is the purity of heart which God requires and which he 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 to them—not only “as he doth not unto the world,” but in a way he does not always do even to his own children. He will bless them with the clearest communications of his Spirit, with 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.

This is the steady desire of their heart; this is the ceaseless prayer within them: “I beseech thee, show me thy glory.” And they have the petition they ask of him. They now see him by faith. It is as though the veil of flesh is made transparent, so that even in these lowest works of God they discern the hand and heart of the Creator. They see him in all that surrounds them, in all that God has made.

8. They see him in the height above and in the depth beneath. They see him filling all in all. The pure in heart see all things full of God. They see him in the firmament of heaven; in the moon walking in brightness; in the sun when he rejoices as a giant to run his course. They see him “making the clouds his chariots, and walking upon the wings of the wind.” They see him “preparing rain for the earth, and blessing the increase of it; giving grass for the cattle, and green herb for the use of man.” They see the Creator of all wisely governing all, and “upholding all things by the word of his power.” And so they cry from the heart, “O Lord our Governor, how excellent is thy name in all the world!”

9. In all his providences relating to themselves—to their souls or bodies—the pure in heart see God in a more particular way. They see his hand ever over them for good. They see him giving all things in weight and measure; not too much, not too little, but what is fitting. They see him numbering the hairs of their head. They see him making a hedge around them and all they have. They see him ordering the circumstances of life according to the depth of his wisdom and the tenderness of his mercy. Even what seems contrary, even what seems bitter, they learn to receive as measured by a Father’s hand. They do not merely believe God rules; they recognize his rule in the details.

10. But in an even more special manner they see God in his ordinances—those appointed means by which he draws near to his people. Whether they appear in the great congregation to pay him the honor due to his name, and to worship him in the beauty of holiness; or whether they enter their private rooms and pour out their souls before their Father who sees in secret; whether they search the oracles of God, or hear the ambassadors of Christ proclaiming glad tidings of salvation; or whether, by eating of that bread and drinking of that cup, they show forth his death until he comes—through all these appointed ways they find such nearness to God as cannot be expressed. They see him, as it were, face to face. They speak with him as a man speaks with his friend. And this is a fitting preparation for the mansions above, where they shall see him as he is.

11. But how far were they from seeing God who, having heard “that it had been said by them of old time, Thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths,” twisted it into this meaning: you shall not forswear yourself when you swear by the Lord Jehovah; you shall perform those oaths to the Lord; but as to other oaths, God does not regard them.

So the Pharisees taught. They not only allowed all kinds of swearing in ordinary conversation, but even treated perjury as a small thing—so long as a person had not sworn by the peculiar name of God. But our Lord absolutely forbids common swearing as well as false swearing. And he shows the evil of both by this solemn truth: every creature is God’s, and God is everywhere present, in all, and over all.

Therefore he says, “I say unto you, Swear not at all; neither by heaven, for it is God’s throne; nor by the earth, for it is his footstool; neither by Jerusalem, for it is the city of the great King.” Nor shall you swear by your own head, because you cannot make one hair white or black; even this is not yours, but God’s, who disposes all things in heaven and earth. “But let your communication be, Yea, yea; Nay, nay,”—a plain, serious, honest affirming or denying—“for whatsoever is more than these cometh of evil,” yes, “is of the evil one.” It proceeds from the devil and marks the spirit of his children.

Part II.

1. Thus far our Lord has been chiefly employed in teaching the religion of the heart. He has shown what Christians are to be. He now proceeds to show what they are to do—how inward holiness is to express itself in outward life and conversation. “Blessed,” says he, “are the peacemakers; for they shall be called the children of God.”

2. The peacemakers: the word in the original is hoi eirēnopoioi. It is well known that eirēnē, peace, in the language of Scripture, includes all manner of good—every blessing that relates either to the soul or the body, to time or to eternity. Accordingly, when the Apostle, in the opening of his epistles, wishes grace and peace to the churches, it is as though he had said, “As a fruit of the free, undeserved love and favor of God, may you enjoy all blessings, spiritual and temporal; all the good things which God has prepared for those who love him.”

3. From this we may easily understand how wide the meaning of peacemakers truly is. In its more immediate sense, it refers to those lovers of God and humanity who utterly detest and abhor all strife and contention, all debate and variance. They therefore labor with all their might either to prevent this fire of hell from being kindled, or—if it has been kindled—to keep it from breaking out; or—if it has already broken out—to prevent it from spreading any farther. They strive to calm stormy spirits, to quiet turbulent passions, to soften hardened minds, and, if possible, to reconcile those who are at odds with one another. They use every innocent means and employ all the strength and abilities God has given them, both to preserve peace where it exists and to restore it where it has been lost.

It is the joy of their heart to promote, confirm, and increase mutual goodwill among people—especially among the children of God, however much they may differ in matters of lesser importance. For as they all have “one Lord, one faith,” and are all “called in one hope of their calling,” so they long that all may “walk worthy of the vocation wherewith they are called, with all lowliness and meekness, with long-suffering, forbearing one another in love; endeavoring to keep the unity of the Spirit in the bond of peace.”

4. But in the fullest sense of the word, a peacemaker is one who, as he has opportunity, “does good unto all men.” Being filled with love toward God and toward all humanity, he cannot confine the expressions of that love to his own family, friends, acquaintances, party, or opinions—no, not even to those who share his faith. He breaks through all these narrow bounds in order to do good to every person, to show love to neighbors and strangers, friends and enemies alike.

He does good to all, as he has opportunity—that is, on every possible occasion. He redeems the time for this purpose, buying up every opportunity, improving every hour, losing no moment in which he may profit another. He does good not of one kind only, but in every possible way. He employs all the talents God has entrusted to him—all the powers and faculties of body and soul, all his substance, influence, and reputation—desiring only that when his Lord comes, he may hear, “Well done, good and faithful servant.”

5. He does good, to the full extent of his ability, even to the bodies of others. He rejoices to “deal his bread to the hungry,” and to “cover the naked with a garment.” Is anyone a stranger? He takes them in and relieves them according to their need. Are any sick or in prison? He visits them and ministers such help as they most require. And all this he does, not as to people, but remembering him who has said, “Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me.”

6. Yet how much more does he rejoice if he can do any good to the soul of another! This power, indeed, belongs to God alone. It is God who changes the heart, without which every other change is lighter than vanity. Nevertheless, it has pleased God—who works all in all—to help people chiefly by people; to convey his own power, blessing, and love through one human being to another.

Therefore, although it is most certain that “the help which is done upon earth, God doth it himself,” no one has reason on that account to stand idle in the vineyard. The peacemaker cannot do so. He is continually laboring there—sometimes as an instrument preparing the soil for the Master’s use, sometimes sowing the seed of the kingdom, sometimes watering what has already been sown—trusting that God will give the increase.

According to the measure of grace he has received, he uses all diligence either to reprove the openly sinful, to reclaim those rushing headlong toward destruction; or to give light to those who sit in darkness and are ready to perish for lack of knowledge; or to support the weak, to lift up the hands that hang down and strengthen the feeble knees; or to bring back and heal those who have wandered from the way.

Nor is he less zealous to confirm those already striving to enter by the narrow gate; to strengthen those who stand, so that they may “run with patience the race set before them;” to build up in their most holy faith those who know whom they have believed; to exhort them to stir up the gift of God that is within them—so that, growing daily in grace, “an entrance may be ministered unto them abundantly into the everlasting kingdom of our Lord and Savior Jesus Christ.”

7. “Blessed” are they who are thus continually employed in the work of faith and the labor of love, “for they shall be called,” that is, they shall truly be, “the children of God.” God will continue to give them the Spirit of adoption—yes, he will pour it more abundantly into their hearts. He will bless them with all the blessings that belong to his children. He will acknowledge them as sons before angels and before humanity. “And if sons, then heirs; heirs of God, and joint heirs with Christ.”

Part III.

1. One might naturally suppose that a person of the character just described—so full of genuine humility, so unaffectedly serious, so mild and gentle, so free from all selfish design, so entirely devoted to God, and so active in love toward all people—would be the darling of humankind. One would expect such a person to be admired, respected, and welcomed wherever they go. But our Lord was far better acquainted with human nature as it now stands. Therefore, he closes the description of this child of God by plainly showing what treatment such a person must expect in the world. “Blessed,” says he, “are they which are persecuted for righteousness’ sake; for theirs is the kingdom of heaven.”

2. In order to understand this thoroughly, let us first inquire, Who are they that are persecuted? And this we may easily learn from the Apostle: “As of old, he that was born after the flesh persecuted him that was born after the Spirit, even so it is now.” And again, “All that will live godly in Christ Jesus shall suffer persecution.” The same truth is taught by another Apostle: “Marvel not, my brethren, if the world hate you.” And most expressly by our Lord himself: “If the world hate you, ye know that it hated me before it hated you.” From all these Scriptures it plainly appears who they are that are persecuted—namely, the righteous: those who are born of the Spirit; those who desire to live godly in Christ Jesus; those who have passed from death unto life; those who are not of the world; those who are poor in spirit, who mourn for God, who are meek, who hunger after righteousness; those who love God and love their neighbor; and who therefore, as they have opportunity, do good unto all people.

3. If it is next inquired, Why are they persecuted? the answer is as plain and obvious as before. It is “for righteousness’ sake.” Whatever may be pretended, this is the real cause. They are persecuted because they are righteous; because they are born after the Spirit; because they will live godly in Christ Jesus; because they are not of the world. Whatever their infirmities may be—whether greater or fewer—still, if it were not for this, they would be borne with, and the world would love its own.

They are persecuted because they are poor in spirit: that is, says the world, poor-spirited, mean, worthless creatures, not fit to live in society. They are persecuted because they mourn: dull, heavy, gloomy people, enough to dampen the spirits of everyone around them. They are persecuted because they are meek: tame, passive fools, fit only to be trampled underfoot. They are persecuted because they hunger and thirst after righteousness: wild enthusiasts, not content with rational religion, but forever craving inward feelings and imagined experiences. They are persecuted because they are merciful: encouragers of wickedness, people who tempt others to sin by showing them kindness. They are persecuted because they are pure in heart: uncharitable creatures who condemn all the world except themselves, blasphemous people who pretend to live without sin. And above all, they are persecuted because they are peacemakers—because they seize every opportunity of doing good to all people. This, in the world’s judgment, is the chief offense, and it has been so in every age.

4. If it is further asked, Who are they that persecute them? the answer is no less clear. It is “he that is born after the flesh;” everyone who is not born of the Spirit, or at least not desirous to be; everyone who does not labor to live godly in Christ Jesus; everyone who has not passed from death unto life; everyone who therefore cannot love the brethren; in short, the world—that is, those who do not know God, even the loving and pardoning God, by the teaching of his own Spirit.

The reason of this is plain. The spirit that is in the world is directly opposite to the Spirit which is of God. There is a complete contrariety between them in opinions, desires, designs, and tempers. And while this opposition remains, the leopard and the lamb cannot dwell together in peace. The proud cannot but oppose the humble; the careless must oppose those who mourn; and so in every other case. The very unlikeness of disposition, even if there were no other cause, is itself a continual ground of hostility.

5. If we inquire, How will they be persecuted? the general answer is this: just in that manner and in that measure which the wise Disposer of all things sees to be most for his own glory, most for the growth of his children in grace, and most for the enlargement of his kingdom. There is no branch of God’s government of the world more worthy of our admiration than this. His ear is never closed to the threats of the persecutor or to the cries of the persecuted. His eye is always open, and his hand is stretched out to direct every circumstance, even the smallest.

When persecution begins, how far it shall rise, which direction it shall take, when it shall cease, and in what manner it shall end—all these are determined by his unerring wisdom. The ungodly are only a sword in his hand, an instrument which he uses as it pleases him; and when the gracious purposes of his providence are accomplished, that instrument is laid aside.

6. At certain times—such as when Christianity was first planted, and while it was striking root in the earth; and again, when the pure doctrine of Christ was restored in our own land—God allowed the storm to rise high, and his servants were called to resist unto blood. There were special reasons for this. In the case of the Apostles, it served to make their testimony unassailable. In later ages, severe persecution was permitted because “the mystery of iniquity” was already working powerfully, and great corruption had spread even within the church.

In such seasons God chastised his people, and at the same time sought to heal them, by those severe but necessary visitations. Affliction was made both a punishment and a remedy—a judgment mixed with mercy.

7. Yet it is seldom that God allows persecution to rise to the point of torture, imprisonment, or death. More often his children are called to endure lighter forms of suffering. They experience the estrangement of relatives, the loss of friends once dear as their own souls. They learn the truth of their Lord’s words: “Suppose ye that I am come to give peace on earth? I tell you, Nay; but rather division.” From this division often follows loss of employment, loss of livelihood, and loss of reputation.

All these circumstances, too, are under the wise direction of God. He assigns to each person what is most suitable—not what is easiest, but what is most profitable for their soul.

8. But the persecution that attends all the children of God, without exception, is that which our Lord describes in these words: “When men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake.” This cannot fail. It is the badge of discipleship. It is one of the seals of our calling. It is a portion allotted to all the children of God.

If we are strangers to this, we have reason to question whether we are children at all. Straight through evil report, as well as good report, lies the only road to the kingdom. Among their brothers and sisters, the meek and faithful are often of good report; but in the eyes of the world they are counted and treated “as the filth and offscouring of all things.”

9. Some have imagined that before the fullness of the Gentiles comes in, the offense of the cross will entirely cease, and that Christians will be esteemed and loved even by those who still live in sin. And indeed, it is certain that at times God restrains the contempt and hostility of people, making even enemies to be at peace for a season, and giving his servants favor with their persecutors.

But aside from such rare and temporary exceptions, the scandal of the cross has not ceased. A person may still truly say, “If I yet please men, I am not the servant of Christ.” Let no one be deceived by the pleasing suggestion that bad people secretly love those whom they openly despise. Our Lord’s words remain unaltered: “If ye were of the world, the world would love its own; but because ye are not of the world, therefore the world hateth you.”

10. It remains now to inquire, How are the children of God to behave with regard to persecution? First, they ought not knowingly or deliberately to bring it upon themselves. This is contrary to both the example and the counsel of our Lord and his Apostles. They teach us not to seek persecution, but to avoid it whenever we can do so without injuring conscience or surrendering any part of righteousness, which we are bound to prefer before life itself.

Thus our Lord expressly commands, “When they persecute you in this city, flee ye into another.” Where this can be done, it is the most innocent and unexceptionable way of avoiding persecution.

11. Yet we must not imagine that persecution can always be avoided, whether by flight or by any other means. If such a thought arises, it must be driven away by this solemn reminder: “The servant is not greater than his Lord.” If they persecuted him, they will persecute us also. Be wise as serpents, and harmless as doves; yet do not suppose that wisdom or innocence will secure you from suffering, unless you are wiser than your Master or more innocent than the Lamb of God.

Neither should we desire to escape persecution altogether. If we do, we are none of his. To escape persecution is to escape the blessing. If we are not persecuted for righteousness’ sake, we cannot enter into the kingdom of heaven. “If we suffer with him, we shall also reign with him; but if we deny him, he also will deny us.”

12. Rather, when persecution does come, our Lord commands, “Rejoice, and be exceeding glad.” Rejoice when people persecute you for his sake; when they persecute you by reviling you; when they persecute you by “saying all manner of evil against you falsely.” This they will never fail to do, for they must blacken your character in order to justify themselves. Rejoice, because “so persecuted they the prophets which were before you”—those who were most holy in heart and life, and all the righteous who have ever lived from the beginning of the world.

Rejoice also because by this mark you know to whom you belong. And rejoice because “great is your reward in heaven”—a reward purchased by the blood of the covenant, and freely bestowed, in proportion both to your holiness and to your sufferings. “These light afflictions, which are but for a moment, work out for us a far more exceeding and eternal weight of glory.”

13. In the meantime, let no persecution turn you aside from the path of lowliness and meekness, of love and beneficence. “Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth.” From this miserable teaching, people have learned to avenge themselves and to return evil for evil. “But I say unto you,” says our Lord, “that ye resist not evil.” Not in this way—not by repaying injury with injury.

Rather, “whosoever shall smite thee on thy right cheek, turn to him the other also.” If anyone will sue you at the law and take away your coat, let him have your cloak also. If anyone compels you to go one mile, go with him two. So invincible must your meekness be.

And let your love be as strong as your patience. “Give to him that asketh thee, and from him that would borrow of thee turn not thou away.” Only take care not to give away what is not your own. Therefore, first, owe no one anything; for what you owe belongs to another. Second, provide for those of your own household, for this also God requires. Then, having done this, give or lend all that remains, from day to day and from year to year. And because you cannot give to all, remember especially the household of faith.

Part IV.

Behold Christianity in its native form, as delivered by its great Author. This is the genuine religion of Jesus Christ. Such he presents it to all whose eyes are opened. Here is a picture of God himself, so far as he is imitable by human beings—a picture drawn by God’s own hand. Let those who despise it look and tremble; or rather, let them look and adore. Let them cry out, “Is this the religion of Jesus of Nazareth—the religion I have opposed, misunderstood, or neglected?” Let them no longer be found even to fight against God. Rather let them fall before him and say, “Lord, what wouldst thou have me to do?” How beautiful the whole appears when seen together! How exact the symmetry! How just the proportion in every part! How desirable is the happiness here described! How venerable, how lovely the holiness! This is the spirit of true religion; this is its very essence. These are indeed the fundamentals of Christianity. O that we may not be hearers of it only—like one who beholds his face in a mirror and then goes away, immediately forgetting what manner of person he was! Let us rather “look into this perfect law of liberty, and continue therein.” Let us never rest until every line of it is transcribed into our own hearts. Let us watch and pray, and believe and love, and “strive for the mastery,” until every part of it is formed in our souls—deeply graven there by the finger of God—until we are “holy as he who hath called us is holy,” and “perfect as our Father which is in heaven is perfect.”

Study Guide

Week 3 – A Heart That Sees God, Makes Peace, and Stands Firm

Scripture: Matthew 5:8–12

Wesley: Sermon on the Mount, Discourse 3

Introduction

Jesus’ words in this part of the Sermon on the Mount take us deeper—not just into what we believe, but into who we are becoming. Wesley reminds us that Christianity is not primarily about behavior modification, but heart transformation that inevitably shows up in how we live with others.

In this passage, Jesus describes three marks of a mature Christian life: a pure heart, a peacemaking life, and a faithful endurance when living that way becomes costly. Together, they paint a picture of a faith that sees God clearly, loves people generously, and remains steady when misunderstood or opposed.

GATHER

Purpose

To reflect on how inward holiness shapes outward relationships and daily choices.

Personal Discovery

• When you hear the phrase “pure in heart,” what do you usually think it means? How does Wesley expand or challenge that understanding?

• Where do you see the greatest tension in your life right now between inner faith and outward behavior?

• Can you recall a time when your faith shaped how you responded to conflict, rather than escalating it?

Group Discussion

• Why do you think Jesus begins with the heart before addressing behavior?

• In everyday life—family, church, work, community—what makes purity of heart difficult to maintain?

• How would you describe the difference between avoiding sin and genuinely loving God with your whole heart?

GROW

Purpose

To understand how a transformed heart produces peace and perseverance, even in difficulty.

Summary

Wesley teaches that purity of heart is not merely avoiding outward sin, but loving God fully—without divided loyalty. A pure heart desires God above all else and removes anything that competes with that love. From that inward devotion flows a life that seeks peace, not conflict; healing, not division.

Peacemakers are not passive. They actively work for reconciliation, justice, and good—especially within the family of God, but also in the wider world. Yet Jesus is honest: a life shaped by this kind of love will not always be celebrated. Faithful disciples should expect misunderstanding, criticism, and even rejection. Still, Jesus calls such people blessed—not because suffering is good, but because God is near, present, and faithful in it.

Personal Discovery

• What might be competing with God for first place in your heart right now?

• Where might God be calling you to make peace rather than win an argument?

• How do you usually respond when your faith puts you at odds with others?

Group Discussion

• Why do peacemakers often face resistance rather than appreciation?

• How can we tell the difference between persecution for righteousness and conflict caused by our own behavior?

• What helps you stay faithful when doing the right thing feels costly?

GO

Purpose

To live out heart holiness through peace-filled actions and faithful endurance.

Take It Home – Mark of Holiness

A holy life seeks peace, loves deeply, and remains faithful—even when it’s hard.

Scripture Readings for the Week

• Psalm 24:3–6

• Romans 12:17–21

• James 3:17–18

• 1 Peter 3:8–17

Memory Verse

“Blessed are the pure in heart, for they shall see God.”—Matthew 5:8

Prayer Prompt

Ask God to search your heart. Pray for a deeper love for Him that shapes your words, reactions, and relationships. Ask for courage to live faithfully when it costs you comfort, approval, or ease—and for grace to respond with love when misunderstood.