# Matthew Chapter 5 (Part 1) --- ## Note ## Summary Jesus goes up the mountain sits down to teach his disciples. He commences with the beatitudes, offers metaphors to explain how the Hebrews have fallen, discusses his fulfilment of the law before offering a series of six 'culmination' statements that outline what is written and what Jesus commands. ## Imagery and Themes Given the sheer amount of ground that this particular passage covers I intend to divide up my thoughts into two parts. The first commencing with the Beatitudes and the second contenting with the six 'culimnation' statements that Jesus makes. There is enough here to content with for an entire lifetime so I have been as brief as a I can be. Firstly let's begin with a comparison between the Beatitudes in [Luke 6:20-23](https://www.biblegateway.com/passage/?search=Matthew%205&version=ESV) and those in [Matthew 5:2-11](https://www.biblegateway.com/passage/?search=Matthew+5%3A2-11&version=ESV). Many contemporary scholars believe that Matthew has adapted and expanded upon Luke's account of the beatitudes; in a sense spiritualizing them. This is an excellent example of subjectivity at play both authors have drawn something profound and distinct from the teachings of Jesus which we are in the unique position of being able to unpack. This is not a rejection of the notion of there being a possibly 'objective' account of the event. Nor even a comment on the scholarly debate as to which account is most accurate. Merely that such a supposition isn't necessary for our intents and purposes. We have been blessed with the interpretations provided by Luke and Matthew and can glean much from what they drew from this experience. For example the author of Luke evidently has grasped these teachings as discussing a concrete and immediate reality. For Luke My poverty, my hunger, my emotions in the material world serve a purpose and bring their own blessing. For Matthew the concrete reality isn't the key point. The main issue here is the underlying spritual principle that Jesus alludes to. This is about outlining the spiritual principles upon which the Kingdom of Heaven will be established. I'm increasingly 'concerned' by what blessing seems to indicate within the Bible. When the bible speaks about Mary being blessed above all women, yet she faces life-long scandal of an extra-marital birth that prior to the Roman occupation would have resulted in a public execution. There seems to be this paradoxical nature to blessing where one experiences the favour of God at the expense of horrific circumstances on earth. The opposite also seems to resonate; If one was to be provided with all good things on earth one might neglect God and fail to see the extension of the Kingdom (perhaps what is meant by Poor in spirit). In any case it leads me to think that blessing is not something that should be considered lightly. Moving forward from that tangent, let's contrast the passages from Luke and Matthew... 1. *"Blessed are you who are poor, for yours is the kingdom of God."* (L) vs *"Blessed are the poor in spirit, for theirs is the kingdom of heaven."* (M) The main distinction here seems to be the subject of the sentence. *Poor* or *Poor in Spirit*. With regards to Luke the notion of being Poor and having the Kingdom as one's inheritance seems to make sense and to be consistent with the reorientation the Kingdom of God brings to the world. Yet Matthew's spiritual account is somewhat cryptic. Perhaps intentionally so. For example, what does it mean to be poor in spirit? Does this mean to lack a spiritual orientation in the world, or perhaps to be downcast? Could it perhaps even mean both? Perhaps it means to be, as I suggested earlier, satiated by the things of this world. Which leads me on to... 2. “*"Blessed are you who are hungry now, for you shall be satisfied."* (L) vs *"Blessed are those who hunger and thirst for righteousness, for they shall be satisfied."* (M). In terms of similarity both have taken hunger to mean very different things. For Luke this is concrete and relating to my needs in the present. Matthew, however, seems to render this into a general principle of spiritual hunger for righteousness. Perhaps as his audience was Jewish, his intent was to draw upon the passion for the righteous adherence to the law of Moses. I must admit that Matthews version offers a complete re-framing of the ideas presented in Luke but both warrant far more exploration than I can offer here. 3. *"Blessed are you who weep now, for you shall laugh."* (L) vs *"Blessed are those who mourn, for they shall be comforted."* (M). There is clear divergence here with Luke's account deeply personal and emotive use of `weep` and `laugh`. Matthews whilst not as personal reminds me of ecclesiastes. Both suggest the notion that mourning is for a time, (something that perhaps contemporary Christianity has forgotten) with Luke suggesting laughter and Matthew comfort to follow. Put in more contemporary language *'that sucks, but it's not forever'*. What an awesome hope. 4. *"Blessed are you when people hate you and when they exclude you and revile you and spurn your name as evil, on account of the Son of Man! 23 Rejoice in that day, and leap for joy, for behold, your reward is great in heaven; for so their fathers did to the prophets."* (L) vs *"Blessed are you when others revile you and persecute you and utter all kinds of evil against you falsely on my account. 12 Rejoice and be glad, for your reward is great in heaven, for so they persecuted the prophets who were before you."* (M). I can't but help smiling when I read Luke account. The use of `rejoice`, `leap` and my personal favorite `behold`, have such powerful immanence. The emphasis for Luke then is on perspective. Don't miss what the underlying implication of suffering on the account of the son of man means. In comparison Matthew's seems somewhat bland. Perhaps again to reign in the strong evocative emotional language Luke employs to make his account accessible to his audience. This is but a guess. Next let's look at the additional beatitudes that Matthew offers... 5. *"Blessed are the meek, for they shall inherit the earth."*. The word used here is praeis; the Greek word praus was translated as "meek," but some scholars think that "gentle" is a better translation. In classical philosophical thought, praus is the virtue of knowing how to use anger well. Aristotle described praus as knowing how to be angry for the right length of time, in the right amount and for the right reasons. Perhaps then it makes sense that people who can rein in a powerful emotion and be gentle, not timid or weak, might inherit the earth. For if I do not alienate others through unbridled emotions I am more likely to persuade and influence. 6. *"Blessed are the merciful, for they shall receive mercy."* perhaps the notion that God will deal with me according to how I deal with others. A principle Jesus explores elsewhere in his teaching. 7. *"Blessed are the pure in heart, for they shall see God."* Purity of heart is to will one thing said the Great Dane. What this actually means is opaque to me now, but perhaps something akin to seeing his intents and purposes with this single mindedness is to observe something of God. 8. *"Blessed are the peacemakers, for they shall be called sons of God."* again similar to (5). The principle of seeking to bring the peace of God into a situation is to recognise the importance. I'll leave it there for now but there is far more that probably could and should be said.