|
Bible Talk is an informal
discussion of biblical passages, ideas, and related material.
The discussions are on Wednesday
evenings at 7:30 pm, following the Service of Word and Table. Occasionally,
they will not be held due to special events.
These Notes are intended to
assist participants in thinking about the passages and some of their implications
prior to the gathering.
Usually, the Notes are
prepared and the discussion is led by Rev. Peter L. DeGroote
The sources for biblical quotations are
labeled as follows:
NRSV: The New
Revised Standard Version, Copyright ©1989, The National Council of
Churches of Christ in the United
States.
SV: The Scholar’s Version; i.e., The Five Gospels, The Search for the
Authentic Words of Jesus, Robert W. Funk and Roy W. Hoover, and The Jesus Seminar, Copyright © 1993 by Polebridge Press.
TM: The
Message, The New Testament in Contemporary Language, Copyright ©
Eugene H. Peterson 1993. navpress,
Colorado Springs.
M: My paraphrase.
|
1. Matthew, like many teachers, often seems to suggest
that understanding precedes action. We are being prepared to recognize God's
activity so that we can act in harmony with God.1 The author of
Matthew’s teachings begins with Jesus, but the experience of the faithful
community out of which the gospel comes provides resources and insights that
become incorporated into the writing.
2. Matthew had to deal with a puzzle common to all of
the early church, one that remains a puzzle for some. Jesus had taught that
the kingdom of God was already present in creation,
but they saw nothing that looked like a kingdom that they could say was under
God's control. Their conclusion was to follow Jesus by creating present
communities or societies of God with the expectation of future fulfillment;
i.e., that Jesus would come again to establish the kingdom. Therefore, the
beatitudes are at once a statement of what seems to be real in God's domain
today and a statement of hope for the future; i.e., these things are
and we hope that these things will be.
3. Following the three core beatitudes that we previously considered, Matthew
added six more drawn from the common lore of the day, the Psalms, or directly
from the community's experience. There is no reason to say that Jesus did not
directly quote or adapt Psalms or common lore into his daily speech. However,
as with all teachers, Matthew's lessons had meaning because they were
tailored to his community one to three generations after Jesus, in an urban
rather than a rural environment, and in different socio-economic conditions
than those known by the Galileans of Jesus’ day. Similarly, the differences
between our time and Matthew's time will affect how these beatitudes speak to
us today.
4. The three core beatitudes proclaimed that God was favorably disposed to
the poor, the hungry, and those that mourn. (See "Notes" for last
week.) Once more we can see the gulf between the values of those who create
communities based on Jesus’ teachings and the values common to normal human
society, both then and now. The additional six beatitudes enhance, clarify,
and interpret the three core beatitudes in relation to the conditions faced
by the community out of which Matthew comes to us.
5. "Blessed are the meek, for they will inherit the earth." It is a
direct reflection of the hope of righteousness prevailing found Psalm 37:9-
ll. Meek does not imply weakness but a freedom from a self-satisfied ego
convinced of its own ways and wiles. Neither does meek imply a low sense of
self-worth. Rather, to be meek is to understand that our worth and identity
is found in our ability to trust God. Matthew understands this in relation to
God’s promise of land to Israel.
The land was to be the foundation of a society and economy that promised the
necessities of life for all (justice). The meek are worthy of the earth
(land) because they know what it is for.
6. "Blessed are the merciful, for they will receive mercy."
The underlying Greek word is a verb that means to actively perform acts of
mercy, not just thinking or speaking of mercy. Therefore, a clearer
translation might be "Blessed are those who act with mercy…"
It is parallel to "Forgive us our trespasses as we forgive those who
trespass against us"; i.e. those who forgive others are also able to
understand and experience the forgiveness of God. Those who show mercy are
able to understand and experience the mercy of God.
7. "Blessed are the pure in heart, for they will see God." An
adaptation on Psalm 24:3-4 and Psalm 86:11, the emphasis is on "an
undivided heart." Ancient peoples thought thinking occurred in the heart
so we might better translate it as “Blessed are those with an undivided
(pure) mind, one that is not confused by conflicting loyalties or ulterior
motives. To paraphrase the Psalmist: Teach me your way, O God, let nothing
distract me.
8. "Blessed are the peacemakers, for they will be called children of
God." Early Christians did not participate in the military, opposed all
violence, and sought to avoid conflict in their communities. However,
peacemaking does not mean passive acceptance. Rather, it is about taking the
initiative and exercising all of one's resources to bring about
reconciliation.
9. "Blessed are those persecuted for righteousness sake, for theirs is
the kingdom of heaven." 2 Righteousness refers to "right
relation with God." Matthew understands that one who follows Jesus will
often have unpopular views and values. That's OK. You now know and will know
even more of what it means to be in God's domain—to live in harmony with God.
10. The last beatitude switches from the "are and be" formula to
one of assurance and comfort. "Blessed are you when people revile you
and persecute you and utter all kinds of evil against your falsely on my
account. Rejoice and be glad, for your reward is great in heaven, for in the
same way they persecuted the prophets who were before you." He compares
Jesus' followers to the long line of rejected and martyred prophets. Matthew
believed Jesus fulfilled the message of the prophets and followers of Jesus
fulfill his teachings.
1 It is worth
noting that Jesus often seems to assume that behavior leads to understanding
and knowledge. Many of Jesus' teachings instruct us to trust such a thing as
God being at work in the world like leaven or to do something like turning
the other cheek. Jesus doesn't so much tell us the reality of God as points
us in the Way that will result in our own personal encounter with God.
2 Matthew
uses "Kingdom of Heaven" in the same way other gospels use
"Kingdom
of God." Many
scholars believe this is a reflection of the Jewish tradition of being
reluctant to use a name for God, apparently including the name
"God."
Peter L. DeGroote
|
|