The Blessed – Part 1: The Fisher's Bait by Peter L. DeGroote
Notes for Bible Talk: July 27, 2005 Please read: Matthew 5: 1-4, 6; Luke 6: 17-21
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 has a method. Having attracted us to follow Jesus by promising we will be "fishers of people," he immediately moves to a set of teachings that leave us wondering about the quality of bait we are given. 2. The Sermon on the Mount (in Luke it is on a plain) contains the beatitudes, named because each begins with the word "blessed," meaning those favored by God. Recent translations attempt to find another word but none fully carry the original meaning. However, we might also think of the liberation theology insight of God having a “preferential option” for a people, or a group of people. Their primary focus is on the poor, of God’s care concern for their plight, and the responsibility of others to work in harmony with God for the benefit of the poor. 3. The beatitudes are a collection of independent but related teachings assembled by the gospel writers. Included are original sayings by Jesus, quotes from the Psalms, and other sayings found in the common lore of the day. 4. Matthew's list is longer than Luke's. Three, which are at the core of the sermon, differ significantly. Where such differences occur, scholars cross-reference with other ancient manuscripts and records. They also apply the test of consistency; i.e., what is most consistent with the content, style, and form of the whole body of Jesus' teachings. Further, they take into account the tendency to spiritualize the hard sayings of Jesus; i.e., the harder teachings are more likely to be the original teaching. 5. Most scholars conclude these three core beatitudes originate with Jesus and that Luke's reporting is closest to the original. Consequently, we follow Luke. (Quotes are NRSV.) A. "Blessed are you who are poor for yours is the Kingdom of God." Interestingly, this saying is more about idolatry than making a virtue out of being poor. There is a difference between the poor and the poverty stricken. Jesus understood that the poor are more likely to understand what it means to live in harmony with God. Seldom preoccupied with the distractions and conflicting loyalties of the rich, the poor usually lead a simple, difficult life, filled with responsibilities for family, community, and making ends meet. Such a life can result in a rich understanding of what it means to trust God. One can hear an echo of the first commandment: "Have no other gods before you." The poor often know better than others what that means. B. "Blessed are you who are hungry now for you will be filled." The difference between being poor and in poverty usually means hunger. Like the prophets, Jesus understood that God created a material world for the benefit of all and that where hunger exists, injustice exists. This beatitude tells us that a society or community that honors God will not know hunger. However, it is also implies a responsibility for Jesus' followers to create a community or society in which all persons receive the necessities of life. The tiny early church was unable to do this on a broad societal basis, but it did provide mutual aid and support for all in the Christian community. This is a lesson of responsibility for those of us who live in the wealthiest and most powerful nation. C. "Blessed are those who mourn (grieve), for they will be comforted (laugh)." (Matthew and Luke are nearly identical.) Comfort, joy, and laughter arise out of healthy relationships between people, their communities, and the material world. Jesus tells us that it all begins with the rule of love; i.e., to love, honor, and respect God and others.     No life is entirely free of mourning, grief, sorrow, or depression, but these are turned into comfort, joy, laughter, and security by healthy relationships. Further, much of life's grief is rooted in social and economic structures that honor some while setting others up for shame and rejection. These would not be possible in a society that follows the rule of love.      Part of Jesus' good news is that God created life so that all could live in comfort and joy. In Jesus' time, it was described as living in God's kingdom. Today we might call it God's domain, the Reign of God, a Society of God, or a Community of God. Whatever we call it, we can begin today. Its fundamental rule is love, honor, and respect of both God and others. 6. The new follower of Jesus might wonder what he has gotten into. What kind of bait is it to begin by saying that poor people have a special relationship with God that rich people do not? After all, the rich are comfortable and the poor would rather be rich. And one of the first tasks in building this new world is to find a way to feed the hungry. That's not going to be easy or popular. But, there is something to that part about turning grief into laughter. The new follower of Jesus properly concludes that Jesus is turning the normal values of society on their head. Unsure about staying around, he or she remembers that Jesus did call, sees that Jesus has an affect on people's lives, and observes that something here needs further exploration. Peter L. DeGroote