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The Beatitudes.

by Louisa Hall  
8/11/2009 / Bible Studies

Regarding the Beatitudes, Yancey once beautifully stated he "recognizes in them a richness that unmasks (his) own poverty." Likewise we find that as we get drawn into Jesus' beautiful poetry in the Beatitudes, we begin to realize the deep-seated change that God wants to effect in our hearts, and how far we are from even understanding Gods ways at times. The radical statements Jesus makes in this passage challenges a culture that prizes success, pride, fun and self reliance and whilst some of the concepts He shares are difficult to grasp, people in history have proven that it is blessed indeed to follow the paths Jesus describes in the Beatitudes.


Context of Matthew 5:3-16

The majority of Matthew 5:3-16 consists of what is known as the Beatitudes, which was a part of Jesus most famous teaching; the Sermon on the Mount. Hansen explains, that In the beatitudes Jesus uses a Jewish literary form known as a "Makarism" that says "it will go well with the one who.for that one shall receive" Thus we see this pattern repeated in verses 3-11, eg, the peacemakers will be blessed in that they will be called the sons of God. However it is what these Makarisms contained that made them so significant.

The verses prior to verse 3 of Matthew 5 say that Jesus "went up on a mountainside and sat down. His disciples came to him, and he began to teach them." (Matt 5: 1-3) This passage introduces us to the beatitudes, however scholars believe it has an importance all its own. Osborne and Fee both agree that Matthew significantly describes Jesus "on the mountainside," to draw Moses revelation on Mount Sinai to mind, proving that Jesus was greater than Moses, ultimately pointing to Jesus as the Messiah. (Matt 2:13-20, 23:2) Therefore the text begins by confirming Jesus as Messiah.

Ever since God first gave the Law through Moses, He insisted that people were often pharisaically obeying the various Laws and regulations and never experiencing any true change of heart. (Isaiah 29:13, NIV) Thus it has always been Gods desire to "write (His) law on the hearts of his people." (Jer 31:33, NIV) In the beatitudes Jesus calls people "to a life characterized by poverty, mourning, meekness, a hunger for righteousness, mercy, purity, peacemaking and persecution," just as He himself had. (Jesus perfectly exemplified God's call to have both the heart attitude God desired and the corresponding actions. Wiersbe explains that the beatitudes are therefore significant because they "go much deeper than the law, dealing with internal attitudes as well as outward actions"


Content of Matthew 5:3-16

The Kingdom of God.

The first beatitude declares that those who are poor in spirit will be blessed, because they will inherit the Kingdom of Heaven. (Matt 5:3, NIV) A pervading theme throughout the beatitudes and infact Jesus' entire ministry is the Kingdom of God, that Stern defines as:
a condition in which the rulership of God is acknowledged by humankindin which Gods promises of a restored universe set free from sin and death are, or begin to be, fulfilled. (Stern, 1992, p. 16)
Ladd describes the Kingdom of God as the oxymoron, "the presence of the future." As such, scripture reveals that the Kingdom of God existed before Jesus' coming and in the present, (Matt 4:17, 12:34, NIV) however; it is yet to come in its fullness. (Matt 25:1 NIV,)

The obvious question is: how does one "inherit" a Kingdom (Matt 5:3, NIV) that seems both invisible and intangible and inexplicably both in the present and the future? Stern gives us some clues. He describes Jesus' first coming as a "quantum leap in the earthly expression of the Kingdom," and explains that, as Jesus was "the fullness of all that God is," (Col 2:6, NIV) His life and ministry was the clearest expression of the Kingdom, or the rule of God. Therefore, it is in becoming like Jesus that we come under the reign of God and into the Kingdom of God. The term "inherit" does not mean to possess or to own, but rather denotes an embodiment. We "make up" the Kingdom of God by becoming one with Jesus.

Poor in Spirit.

The first beatitude or pathway to the Kingdom is to be "poor in spirit." (Matt 5:3,NIV) The term "poor in spirit" has a rich scriptural background. It corresponds to verses in Isaiah 61:1 where God declares that He "has anointed me to proclaim the good news to the poor," or Isaiah 66:2: "This is the one I esteem: he who is poor and contrite in spirit, and trembles at my word." Stern defines it to mean: "having the dependent, vulnerable attitude of poor people, even if they happen to be rich." But what is the significance of acquiring this attitude? Yancey shares some insightful thoughts in his book "the Jesus I never knew." He explains that:
In their state of neediness, dependence and dissatisfaction with lifethe poor welcome Gods call with abandonment and uncomplicated totality because they have so little to lose and are ready for anythingthey find themselves in a posture that befits the grace of God. (Yancey 1995, p. 115)
What better way to make room for God than to be completely empty, desperate and dependent? (Matt 16: 5, NIV)

The Mourners and the Meek.

The second beatitude explains that "those who mourn will receive comfort." (Matt 5:4, NIV) Osborne explains that it either refers to those who are "repentantwho grieve over their people's sin," (Joel 1:13) or is rather a general promise to those who mourn, that they would be comforted. The latter explanation corresponds to the Old Testament promise that God would be near the brokenhearted. (Psalm 51:17, NIV)

The third beatitude explains that "the Meek will inherit the Earth." (Matt 5:5, NIV) Stern infers that Jesus is referring to Psalm 37:11 in this beatitude, which says that: "the meek will inherit the land and enjoy great peace," and refers specifically to the Jewish inheritance of the land of Israel. (Psalm 37:1, NIV) Whilst Stern believes that Jesus is again affirming the promise of the land of Israel to the Jews with His beatitude, Osborne is more inclined to believe Jesus is speaking in the context of the Kingdom of Heaven; that the blessing of the Kingdom of God comes "only to the meek; to those who wait on God to fight God's battles."

The Hungry and the Merciful

The fourth beatitude promises that those who hunger and thirst for righteousness will be filled. (Matt 5:6, NIV) Reason says that one will not look for bread if they are not hungry, and likewise, if people are not hungry for righteousness, they will not find it. (Hosea 10:12, NIV.) Clarke explains that "as the body depends for its nourishment, health, and strength upon the earth, so does the soul upon heaven." The fifth beatitude promises that the merciful will obtain mercy. (Matt 5:7, NIV) The word 'merciful' in the text is the Greek word 'eleemon' which Vine explains means to be "not simply possessed of pity but actively compassionate." Such people will receive Gods mercy.

The Pure in Heart and the Peacemakers.

The sixth beatitude explains that the "pure in heart will see God." (Matt 5:8, NIV) This was culturally relevant in a society that highly valued the 'purity.' This text reveals that purity of heart is necessary in order to draw close in relationship to God. The seventh beatitude promises that "peacemakers will be called the sons of God." (Matt 5:9, NIV) Young explains: "The meaning of the phrase in the beatitudes is clear," a peacemaker is someone who works hard to make peace. It is "not only living at peacebut this role requires us to work hard for reconciliation withall people insofar as the matter is up to us."

The Persecuted.

The last two verses of the beatitudes refers to those who are persecuted because of righteousness. These people will receive the Kingdom of Heaven and also a great reward in Heaven. (Matt 5: 10, 11) This beatitude was significant to a culture that valued honor. Jesus was calling His disciples to be shamed in the eyes of the world for righteousness sake, choosing to be honored in Gods eyes above all. Hansen explains that He "makes the experience of contempt and rejection for the sake of Jesus a claim to honor and a sign of Gods favor." Not only does Jesus announce that persecuted are blessed in His last beatitude, but He even calls them to rejoice in the face of opposition.

Salt and Light

Having divulged in the beatitudes a "picture of a truly righteous person," who is not only righteous according to the law but also within their heart, Jesus uses illustrations of salt and light to explain that people who do not live according to this righteousness are useless.

Jesus declares, "If salt loses its saltiness, how can it be made salty again?" (Matt 5:13, NIV) A Jewish story discloses Jesus' point: a rabbi was once asked what to salt tasteless salt with and he responded "the afterbirth of a mule." Just a mule's afterbirth is absurd because Mules are sterile; Jesus is saying that tasteless salt is absurd, completely pointless and utterly useless. It is only good to be "thrown out and trampled by men." (Matt 5:13, NIV) As the passage begins by metaphorically calling the disciples the "salt of the Earth," and comes directly after the beatitudes, we can infer that Jesus is saying that all who do not live according to these ways as a true disciple should, will be completely useless to the Kingdom.

In the following passage Jesus likewise says that no one lights a lamp and places it under a bowl. (Matt 5:15, NIV) Again we can see the absurdity of lighting a lamp and putting a bowl over it. Instead, Jesus says, we should "put it on its stand (so) it gives light to everyone." Jesus clarifies his point in the next part of the verse saying, "In the same way, let your light shine before men, that they may see your good deeds and praise your Father in heaven." (Matt 5:16, NIV) Jesus calls his disciples to rise up and shine with the light of righteousness before humanity. (Psalm 37:6, NIV) Rabbi Simeon son of Eleazar similarly taught "When the people of Israel do the will of their Father in heaven, then His name is magnified in the world."


Application.

There is a wealth of applications that can be found from the beatitudes, and I will give some brief examples. The first beatitude is a prime example. Someone who is 'Poor in Spirit' knows they need salvation, they know their dependence on God and they have the ability to patiently wait for it and thus are in a perfect position to receive Gods grace and power. We don't need to look far to see the benefits of this attitude because the blessings belonging to these people are evident in the world today, with the explosion of revival and the amazing spread of the gospel in especially in less affluent nations

The meek are another great example. One such meek man left an indelible mark on History. Martin Luther King Jr, passionately strove against racism in America with a catch cry: "the end is reconciliation; the end is redemption; the end is creation of the beloved community." The most significant aspect of His campaign against racism was his call to peaceful, non violent protest. The success of his work in overcoming much racism in America proves the significance of protesting with a meek and peaceful attitude. Not only was this man meek but he strove hard as a peacemaker to make peace between the African Americans and the Caucasian Americans.

Another inspiring example are the people persecuted for the sake of righteousness. The power of this quality is evident all throughout History. In fact the growth of the Church in Scripture initially began with the persecution of the Christians. (Acts 8:1, NIV) Likewise, it is common knowledge from Church history that every time the Church is persecuted the Church flourishes and revival explodes. (Yun, 2008, p. 204) Brother Yun, a Chinese believer renowned for the persecution he has endured and the powerful ways God has used him, testifies to this principle, saying: "times of intense suffering for the gospel have led to a greater harvest of souls and more severe damage to the strongholds of Satan." (Yun, 2008, p.204)

In verse 16 of Matthew 5, Jesus calls his disciples not shine like lights not for their own honor, "to be seen" by people (Matt 6:1, NIV) but to publicly glorify and God magnify by doing His will. Practically this means that ministers should carefully consider their heart motivations in the ministry work that they do, ensuring that they are doing good works not be seen, recognized or acknowledged before man, but simply to please and honor God.


In conclusion, in the beatitudes, Jesus counter-culturally calls disciples to humble themselves in every way; becoming the complete opposite of what the world defines as successful, in order to be truly blessed. Thus it is only when people are poor in spirit, mourning over their condition, completely empty of themselves and full only of meekness, peace and righteousness, that people are really able to fully know and experience God and His grace in its fullness. When you see the amazing results of what has happened when people have applied the principles in the Beatitudes to their lives, it is no wonder that this passage is the favorite of many and one of Jesus' most famous sermons.





References


De Silva, 2004, an introduction to the New Testament, contexts, methods and ministry formation, Downers Grove: InterVarsity Press

Earle, R, 1972, Adam Clarkes Commentary on the Bible, Grand Rapids: Baker Book House


Fee et al, 2002, How to Read the Bible Book by Book, Michigan: Zondervan


Klein et al, 1993, Introduction to Biblical Interpretation, Nashville: Thomas Nelson Inc.


Malphers, A, 2003, Being Leaders; The Nature of Authentic Christian Leadership, Grand Rapids: Baker Books.


Osborne et al, 2009, The IVP New Testament Commentary Series, Illinois: Intervarsity Christian Fellowship,


Stevens, R, 1999, The other Six days; Vocation, Work and Ministry in Biblical Perspective, Michigan: Wm. B. Eerdmans Publishing Co.


Stern, D, 1992, Jewish New Testament Commentary, Maryland: Jewish New Testament Publications. (Teacher of Fuller Theological Seminary.)


The Holy Bible, 1996, New International Version, Illinios: Tyndale House Foundation,


Vine, W, 1996, Vines Expository Dictionary, Nashville: Thomas Nelson Publishers.


Wiersbe, 1991, Chapter By Chapter Bible Commentary, Tennessee: Thomas Nelson Inc


Yancey, 1995, The Jesus I Never Knew, Michigan: Zondervan Publishing House.

Young, B Ph.D, 1996, Jesus the Jewish Theologian, Massachusetts: Hendrickson Publishers.


Young B Ph.D, 1996, Meet the Rabbis, Massachusetts: Hendrickson


Yun, B, 2008, Living Water, Michigan: Zondervan.

I am a bible college student in Brisbane Australia.

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