Matthew 5:1-2 provides the setting for the first discourse that provides in
his Gospel, which we know as the Sermon on the Mount. The source is Matthew.
Jesus saw the crowds. He went up the
mountain. He sat down, the typical posture for teaching. His disciples come to
him. He began to speak, teaching them with what is to follow in Matthew 5-7.
The sermon discloses the ethics of discipleship, as well as a summons to be a
disciple. The situation, as Matthew describes it, is deliberate and somber. It
has some similarity to Moses ascending to receive the Ten Commandments for the
people of Israel and then deliver the commandments to them.
Matthew 5:3-12 is a series of
wisdom sayings that we know as the Beatitudes. Jesus describes the life blessed
by God with the rewards of that life. One should imagine a discussion between
Jesus and his students organized around a problem they are pondering. The rabbi
in that day would crystallize his teaching with a short and memorable saying.
The beatitudes here are the result of that process. They are profound
statements. Yet, they would make little sense without some of the background
just suggested.
The
Beatitudes are so named after the Latin adjective beatus (“fortunate”)
that stands at the beginning of verses 3-11 in the Vulgate. The word in Greek
is makarioV, and it is best translated “happy” or “blissful” to distinguish it
from euloghtoV (“blessed”), which does not occur in the Beatitudes. Beatitudes
(i.e., any statements that begin “Happy is the one who ...”) are thus distinct
from blessings; beatitudes acknowledge praise due to an individual for some
deed or quality, while blessings (“Blessed be the one who ...”) are petitions
that God bless the one who possesses a particular characteristic or performs certain
acts.
"Blessed" is a formula of
congratulations in relation to piety, wisdom, and prosperity. makarioi
is associated with the joy and peace associated with a relationship with
divinity. These are not statements, but
punctuation. How Blest, How wonderful. There is an emotional quality of blessedness
and joy.
There are other beatitudes in 11:6,
13:16, 24:46, Luke 11:27-28, Revelation 1:3; James 1:12; Romans 14:22; and John
20:29.
Barth[1]
says that the statements are synthetic rather than analytical. They do not
refer to human endowments or virtue. They are the proclamation in human words
of a divine judgment. They stand opposite to current ideas of happiness and
good fortune. He is giving them new information about themselves. For Barth,
not surprisingly, the presence of Jesus makes these persons blessed.
The first eight of the nine
beatitudes form a single unit in Matthew 5:3-10; the refrain “theirs is the
kingdom of heaven” (5:3, 10) acts like a set of bookends for the material
between them (scholars call this common literary structure an inclusio).
The ninth beatitude in 5:11-12 thus lies outside this literary unit and differs
from the other beatitudes in that it is longer and less ethereal than the
others. (However, note that its theme, persecution, is a theme the eighth
beatitude introduces). Matthew here switches suddenly to the second person
(“Blessed are you when people revile you ...”), and many scholars believe that
the direct address implies that readers of the gospel may have felt harassed by
Jewish groups like the Pharisees, with whom it is likely the author and his
community were in conflict.
The life described here is one
rooted in grace, but a grace connected with how one lives. It would be a
mistake to approach the sayings in a legalistic way. Rather, grace surrounds
this life, even while it contains an exhortation to live a certain way.
Thus, (in common with Luke) the
poor (this part added by Matthew) in spirit receive the kingdom of heaven.
Matthew may shift the meaning from the poor economically to a quality of the
inner life. For Barth,[2]
Matthew has correctly interpreted what Jesus meant here. This poverty, true and
saving despair, is the gift of the Holy Spirit and the work of Jesus Christ. In
this, it resembles faith, of which it is a part. It is to know our sin and
divine compassion, forgiving us our sins. For him, it suggests despair about
ourselves and the possibilities of existence. To move beyond Barth, the poor in
spirit focuses upon inner life. It has in mind inner resources. It is close to
the ethical attitude of humility. It contrasts lack of sufficiency for life
verses self-sufficiency. It suggests the poverty of human resources. It has
some similarities with the Old Testament.
Isaiah 66:2b
But this is the one to
whom I will look, to the humble and contrite in spirit, who trembles at my
word.
Psalm 69:32-33
32 Let the oppressed see it and be glad; you who seek
God, let your hearts revive. 33 For the LORD hears the needy, and does not
despise his own that are in bond
Psalm of Solomon 10:7 is another similar perspective. In the
Old Testament, the poor recognize their state of poverty before God. "Poor" people do not have to do
something first. As Jesus speaks, the
future kingdom comes. God's authority is
behind him. One must hear in the
beatitudes one's own lack. Although the
economically poor are in view, Matthew’s version of the beatitude makes it
clear that it refers to the poverty of people before God. In the history of
influence, the majority of the ancients viewed this as a spiritual poverty,
humility. The humble are promised the kingdom.
In doing so, Pannenberg[3]
points out, the salvation that Jesus mediates consists of fellowship with God
and the related life, which also embraces a renewal of fellowship with others.
To have part in the rule of God is of the very essence of salvation.
Those who mourn receive comfort.
Mourning here is over one’s own sin as well as the sins of others. It suggests
mourning over the state of the world. God will replace the mourning of this age
with the comfort of the next age. It suggests strengthening and consoling. We
also need to note the prophetic promise.
Isaiah 61:2-3
2 to proclaim the year of the LORD's favor, and the day
of vengeance of our God; to comfort all who mourn; 3 to provide for those who
mourn in Zion-- to give them a garland instead of ashes, the oil of gladness
instead of mourning, the mantle of praise instead of a faint spirit. They will
be called oaks of righteousness, the planting of the LORD, to display his glory.
Those who are meek (humble) will
inherit the earth. The beatitude is close to Matthew 5:3, and even closer if
one translates into Aramaic. It refers to those who acknowledge the will of God
rather than their own. The promise is
God's reign over the earth. These do not
need power, because their trust is in God.
The sense is unassuming or undemanding.
A look at Jewish parenesis shows that one can hardly separate the
nuances of humility and kindness from each other. The word does not mean the sickly weakness,
milk-toast person. Moses was called
meek. Jesus also was meek. It refers to a strong character; firmness
combined with humility. In the Old
Testament, it refers to gentleness, steadiness, and open to trust in God. One can accomplish this inheriting only
partially now. Those who act with
equanimity and sensitivity will normally get further than those who are rough
will. We also find this beatitude is close to a Psalm.
Psalm 37:11 But the meek
shall inherit the land, and delight themselves in abundant prosperity.
Those who hunger and thirst for
righteousness will receive satisfaction. They have not attained righteousness.
It suggests continual hungering and thirsting, the longing of the pious. What
they lack, the long for what only God can give. The “righteousness” to which
Jesus refers receives a description in Matthew 5:20-48. The Old Testament knows
of hungering and thirsting for God's word, mercy, and presence.
Amos 8:11
11 The time is surely coming, says the
Lord GOD, when I will send a famine on the land; not a famine of bread, or a
thirst for water, but of hearing the words of the LORD.
Jeremiah 33:2525 Thus says the LORD:
Only if I had not established my covenant with day and night and the ordinances
of heaven and earth,
Isaiah 25:6
6 On this mountain the LORD of hosts
will make for all peoples a feast of rich food, a feast of well-aged wines, of
rich food filled with marrow, of well-aged wines strained clear.
Isaiah 55:1-2, 7
1 Ho, everyone who thirsts, come to the
waters; and you that have no money, come, buy and eat! Come, buy wine and milk
without money and without price. 2 Why do you spend your money for that which
is not bread, and your labor for that which does not satisfy? Listen carefully
to me, and eat what is good, and delight yourselves in rich food. 7 let the
wicked forsake their way, and the unrighteous their thoughts; let them return
to the LORD, that he may have mercy on them, and to our God, for he will
abundantly pardon.
Isaiah 49:10
10 they shall not hunger or thirst,
neither scorching wind nor sun shall strike them down, for he who has pity on
them will lead them, and by springs of water will guide them.
Psalm 42:3
3 My tears have been my food day and
night, while people say to me continually, "Where is your God?"
Psalm 107:4-9
4 Some wandered in desert wastes,
finding no way to an inhabited town; 5 hungry and thirsty, their soul fainted
within them. 6 Then they cried to the LORD in their trouble, and he delivered
them from their distress; 7 he led them by a straight way, until they reached
an inhabited town. 8 Let them thank the LORD for his steadfast love, for his
wonderful works to humankind. 9 For he satisfies the thirsty, and the hungry he
fills with good things.
Barth[4] discusses
these first four beatitudes as dealing with those who suffer the things of this
world. In other words, they are not an exhortation to do anything, but
acknowledging a reality already present. Jesus invites them to look at their
situation differently. They have not put themselves in this situation; they are
simply in it. Their situation is not blessed in itself. He cautions that the
New Testament does not regard happiness as such a supreme value as do many
persons in our age. For Jesus and his kingdom, the situation is quite
different.
As Matthew continues, those who are
merciful will receive mercy. No one can count on God's mercy that does not also
show mercy. It stresses the connection between God's love for humanity and
neighborly love.
Ecclesiasticus or Sirach 28:2
2 Forgive your neighbor the wrong he has done, and then
your sins will be pardoned when you pray.
Those who are pure in heart will
see God. It suggests purity of heart as undivided obedience to God. The point
is inner and moral purity, presenting the whole self to God. "Heart"
is the center of human wanting, thinking, and feeling. One must not read an anti-cultic polemic into
it. In the history of its influence,
Christian tradition interpreted this beatitude in an ascetic manner. Based on
the original meaning of the text one must constantly be on guard that purity of
heart and the seeing of God will not lead to removal from the world or to
private piety of the one who is religiously gifted. This quality will manifest
itself as obedience toward God in the world and as hope for a future seeing of
God that is more than private individual experience. The promise may refer
either to seeing God in worship or to the eschatological seeing. In any case,
as Pannenberg[5]
points out, “entering into” the rule of God is defined materially as the vision
of God. We might also note several parallels in the Old Testament and in the
New Testament.
Psalm 24:3-6
3 Who shall ascend the
hill of the LORD? And who shall stand in his holy place? 4 Those who have clean
hands and pure hearts, who do not lift up their souls to what is false, and do
not swear deceitfully. 5 They will receive blessing from the LORD, and
vindication from the God of their salvation. 6 Such is the company of those who
seek him, who seek the face of the God of Jacob. Selah
I Timothy 1:5
But the aim of such instruction is love
that comes from a pure heart, a good conscience, and sincere faith.
II Timothy 2:22
Shun youthful passions and pursue
righteousness, faith, love, and peace, along with those who call on the Lord
from a pure heart.
I John 3:2b
What we do know is this: when he is
revealed, we will be like him, for we will see him as he is.
Those who are peacemakers God will
call children of God. Peacemakers are active. A person refuses to take sides in
a dispute, steps between two parties, and tries to make peace. It suggests overcoming evil with good. This beatitude, together with the following
ones, points to the commandment of love of enemies. Thus, Matthew is thinking not only of a
peaceful living together of members of the community, but thinks beyond the
limits of the community. The promise is
that God will name them children of God.
The Old Testament reserves the title for Israel.
Those who receive persecution for
the sake of righteousness will receive the kingdom of heaven. The persecuted
are favorites of God. It refers to those who undergo fiery tests of loyalty to
God. Implication is that right conduct
before God brings persecution. Yet, we
are not to think of masochism or sadism here. Rather, it does seem that the New
Testament teaches that Christians should not look upon persecution as strange.
In fact, God blesses them when it happens. They are not to avenge themselves.
It seems to give an opening for all kinds of unrighteousness and folly and
wickedness. In fact, such defenselessness may be dishonorable. Christians are
called upon to love their enemies. The only answer seems to be, with Barth,[6]
that they resemble in a faint way the suffering of Jesus. Christians are not to
look upon honor in the same way that the rest of the world may do. Affliction
in this world is not unqualified bad, and may be good. Hatred by the world will
in fact mean blessedness from God. They are promised the kingdom of heaven.
Again, in doing so, Pannenberg[7]
points out, the salvation that Jesus mediates consists of fellowship with God
and the related life, which also embraces a renewal of fellowship with others.
To have part in the rule of God is of the very essence of salvation.
Those who receive persecution
because of their following of Jesus will rejoice, because their reward is great
in heaven. Besides, “they” persecuted the prophets who came before them. The
disciples have become successors of the prophets.
It is revealing to compare the
Beatitudes as we have them in Matthew with the form in which they are found in
the Gospel of Luke (6:20-23). Barth[8]
seems right when he says that formally, the beatitudes have a prominent place
in both Gospels. His point is that as pronounced by Jesus they must have
impressed themselves on the tradition as a basic Word in the proclamation of
Jesus concerning the kingdom of God. The situation of those blessed, and the
one who utters the blessing, is significant. Matthew’s interpretation is
ethical and internalized. The beatitudes
become a series of uncompromising demands. The authors of these two gospels
drew on the same literary source for the Beatitudes. Scholars tend to believe
that Luke’s Gospel is closer to the original version; it is both shorter than
Matthew’s version and has a decidedly more immediate and material emphasis. For
instance, in Luke 6:20 we find, “Blessed are you who are poor, for yours is the
kingdom of God,” while Matthew 5:3 reads, “Blessed are the poor in spirit,
for theirs is the kingdom of heaven.” Thus, there are two key differences in
these two versions of the same beatitude. First, it appears that Matthew has
added the phrase “in spirit,” thereby blunting the potential socioeconomic
dimensions of the saying. Second, while Luke’s rendering of the beatitude is in
the second person, Matthew’s is in the third person. The effect of these two
differences is that Matthew’s beatitude is more proverbial and aloof in nature
than Luke’s; the Matthean version praises an abstract dimension of a person’s
piety, while Luke’s statement regards as praiseworthy one who is economically
marginalized. In the version in Luke, congratulating the poor without
qualification is unexpected, and even paradoxical, since congratulations were
normally extended only to those who enjoyed prosperity, happiness, or
power. Further examples of Matthew’s
“spiritualization” of the Beatitudes can be seen in the difference between
Luke’s “Blessed are you who are hungry now, for you will be filled” (6:21) and
Matthew’s “Blessed are those who hunger and thirst for righteousness,
for they will be filled” (5:6). Additionally, Luke includes a series of
anti-beatitudes that pronounce woe on those who are rich and are not
experiencing material lack (6:24-26) that serve as mirror images of the
Beatitudes that valorize poverty and lack (6:20-23); these provocative “woes”
are not included in Matthew’s version. Matthew in general is concerned about
exhorting his readers to proper ethical and religious behavior, while Luke
makes issues of social justice a particular emphasis. Thus, their respective
versions of the Beatitudes are consonant with these larger themes.
Pannenberg[9] points out
that a personal encounter with Jesus through the Christian message as a
response of faith to it cannot be the universal criterion for participation in
salvation or exclusion from it if we take seriously what the New Testament says
about the love of God for the world that embraces all people. Hearing the
gospel in a way that might bring personal encounter is historically contingent
and cannot be decisive for eternal salvation. In their case, what counts is
whether actual conduct agrees with the will of God that Jesus proclaimed. The
message of Jesus is the norm by which God judges, even in the case of those who
never meet Jesus personally. All to whom the beatitudes apply will have a share
in the coming salvation whether or not they have ever heard of Jesus in this
life. In reality, they have a share in the message of Jesus and in him, as the
Day of Judgment will reveal. Further, the eschatological transformation
contains an element of compensation for the sufferings and deficiencies of the
present world.
Sermon to Go
Key Points
"Walk straight, act right,
tell the truth. “Don’t hurt your friend, don't blame your neighbor; despise the
despicable. "Keep your word even when it costs you, make an honest living,
never take a bribe. “You’ll never get blacklisted if you live like this."
(Psalm 15, The Message)
How can I
stand up before God and show proper respect to the high God? Yet, the prophet
says, the Lord has been clear: It's quite simple: Do what is fair and just to
your neighbor, be compassionate and loyal in your love, And don't take yourself
too seriously - take God seriously. (Micah 6:1-8, The Message)
Humanly
speaking, it is possible to understand the Sermon on the Mount in a thousand
different ways. But Jesus knows only one possibility: simple surrender and
obedience -- not interpreting or applying it, but doing and obeying it. That is
the only way to hear his words. He does not mean for us to discuss it as an
ideal. He really means for us to get on with it.[10]
The
temptation not to preach on the Beatitudes has to be strong. They have been stitched on so many samplers,
engraved on so many walls, used and misused so much by those who rip them out
of context. Yet, there is nothing but
freshness in them, and they are to be heard if we let the lines of the Sermon
speak. Von Balthasar used a phrase out
of Nietzsche to describe this: "Jesus did not `think what they day
thought.'" Those who think today’s
conventional, expectable thought see it fade and disappear with the day. These Beatitudes are fresh, radical, and thus
capable of unsettlling and healing anyone in range.[11]
"Never confuse fame with success. Madonna is one. Mother Teresa is the other. We have in our minds an idea of what success
might be. It is often the opposite of
what God considers to be success.” (Erma Bombeck)
We might discover, for example, that we are “poor in spirit”
(v. 3)
We might also find
that we are among “those who mourn” (v. 4)
Perhaps we are also what Jesus calls “the meek” (v. 5)
Perhaps we are men and women who hunger and thirst for
righteousness (v. 6) by actively doing the will of God. They may find persecution
(v. 10-12),
We are “merciful” (v. 7)
Maybe we are “pure in heart” (v. 8)
We are peacemakers (v. 9).
Ideas for Exploration
- Psalm 15 is a good one to read,
as long as one does not look at it as a series of requirements, but
rather, as a description of the kind of person God is seeking to shape us
to be.
- Micah 6:1-8 is the passage in
the Bible at Jimmy Carter, during his inauguration, had open when he
placed his hand on it for the swearing in ceremony. What does the Lord
require of us?
- In I Corinthians 1:18-31, Paul
reminds us that the way of the cross can seem “foolish” to others. In
fact, if one seeks to live out the character that God seeks to form in us,
it can seem foolish to many.
- Spend some time this week
simply reflecting upon each beatitude. Take one beatitude per day and keep
it in your mind throughout the day. Remember, these are not imperatives,
but rather, they describe the kind of person God wants us to be.
Let’s Live It!
Psalm 15:1-2a
O Lord, who may abide in your tent?
Who may dwell on your holy hill?
Those who walk blamelessly, and do what is right,
Reflect
upon the character that God is seeking to form in us.
Order of worship regular
Order of Worship –
8:30 AM
Welcome and Announcements ()
Prelude ()
Call to Worship (
/ Congregation Rise)
Leader: Let all who hunger for God come to God’s holy hill!
People: Blessed are those whose desire is for the Lord; let us lift our hearts and voices in thanksgiving.
Leader: Let all who thirst for God enter the temple of the Lord.
People: Blessed are those who worship in spirit and in truth. Let us worship God with prayer and praise!
People: Blessed are those whose desire is for the Lord; let us lift our hearts and voices in thanksgiving.
Leader: Let all who thirst for God enter the temple of the Lord.
People: Blessed are those who worship in spirit and in truth. Let us worship God with prayer and praise!
Hymn of Praise
Creed
I believe in God, the Father almighty,
creator of heaven and earth.
I believe in Jesus Christ, God's only Son, our Lord,
who was conceived by the Holy Spirit,
born of the Virgin Mary,
suffered under Pontius Pilate,
was crucified, died, and was buried;
he descended to the dead.
On the third day he rose again;
he ascended into heaven,
he is seated at the right hand of the Father,
and he will come again to judge the living and the
dead.
I believe in the Holy Spirit,
the holy catholic church,
the communion of saints,
the forgiveness of sins,
the resurrection of the body,
and the life everlasting. AMEN.
(Please
seat the congregation)
Offering/Offertory ()
Doxology and Prayer ()
Prayer of Confession (Pastor George)
Is anyone among us blameless? Do we choose the right and
holy action? Do we speak the truth, and do we speak it in love? Do we say what
we mean and mean what we say? Do we stand firm in our faith? Too often the
answer is no, holy God. Forgive us, we pray. Turn us toward your will and way,
in Jesus’ name. Amen.
Silent Confession/Intercessory Prayer/Lord’s Prayer (Pastor
George)
Our Father,
Who art in Heaven, hallowed be Thy Name.
Thy Kingdom come, Thy will be done on earth, as it is in Heaven. Give us this day our daily bread and forgive
us our trespasses as we forgive those who trespass against us. And lead us not into temptation, but deliver
us from evil. For Thine is the Kingdom
and the Power and the Glory forever.
Amen.
Response to Prayer ( )
Sermon: “ ” (Pastor
George)
Scripture:
Closing Hymn ( )
(Congregation Stands)
Benediction /Postlude (
)
Order of Worship—
10:50 AM
Opening/Prelude (Usher lights candles)
•
Greeting – Announcements – ()
Praise & Worship
•
•
Offering – (Ushers bring plates forward during this song)
•
•
Sermon – (Pastor
George)
Scripture -
Closing Song
1.
2.
Benediction
[1]
(Church Dogmatics IV.2 [64.3] 188)
[2]
(Church Dogmatics, I.2 [16.2] 265)
[3]
(Systematic Theology, Vol II, 398)
[4]
(Church Dogmatics IV.2 [64.3] 190)
[5]
(Systematic Theology Vol III, 528)
[6]
(Church Dogmatics IV.1 [59.2] 243)
[7]
(Systematic Theology, Vol II, 398)
[8]
(Church Dogmatics, IV.2 [64.3], 188)
[9]
(Systematic Theology, Vol III, 615,
639)
[10]
--Dietrich Bonhoeffer, The Cost of Discipleship (Simon & Schuster, 1959),
196-97.
[11]
Martin Marty, Emphasis Ja-Fe 1996
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