The Sermon on the Mount: An Overview (Part 1 of 4)

Present Day Mount of Beatitudes

In the second year of his public ministry, from a mountain near Capernaum,¹ the celebrated “Sermon on the Mount” was preached by our Lord Jesus, recorded in chapters 5–7 of Matthew’s Gospel. In the context of “preaching the gospel of the kingdom” (Matt. 4:23),² his immediate audience was Jewish, inclusive of but not limited to his disciples (5:1; 7:28).

It was not the time to teach exclusively Christian doctrine, nor was it the time to set aside the Mosaic Law (Matt. 5:17-19; 7:12). It was, however, necessary to address the fallacies of the hypocritical Jewish leaders (5:20; 6:2, 5, 16; 7:15-20, 29) and prepare for the approaching kingdom (cf. 6:10, 33; 7:21).³ The ministry of John the baptizer, soon followed by Christ’s ministry, had inaugurated a new era of teaching that was pointing to and giving instructions concerning the kingdom of God (see Luke 16:16; Matt. 3:2; 4:17; 16:28; etc.). While the Mosaic system was still operable, clarifications and even new teachings were gradually being introduced (e.g., Matt. 18:15-27; John 3:3-5, 22-26).

Jesus “was seated” (Matt. 5:1), the customary posture of a Jewish rabbi giving instruction (cf. Mark 9:35; Luke 4:20; 5:3; John 8:2). He “taught [edídasken – imperfect tense of didáskō, conveying past continual action] … saying [légōn – present tense, conveying current continual action] ...” At the risk of reading too much into these tenses, it seems that the teachings recorded here were not limited to a single sermon but were regularly and repeatedly taught by Jesus (cf. Luke 6:20-49). William Barclay observes, “Matthew has said as plainly as Greek will say it that the Sermon on the Mount … is the essence of all that Jesus continuously and habitually taught his disciples” (Gospel of Matthew 87).

The Beatitudes (Matthew 5:1-12)

The Greek word makários (“blessed”) appears thirteen times in Matthew’s Gospel, all employed in the teachings of Jesus, nine of which are found in the opening words of the Sermon on the Mount (vv. 3-11). The Latin beatus, from which the English “beatitudes” is derived, means “fortunate,” “blissful,” or “happy.” Nevertheless, “blessed” is probably the better rendering of the Greek term here since it directs our focus upward and implicitly acknowledges God from whom these blessings emanate (cf. Col. 3:2; Jas. 1:17).

The blessings of verses 4-9 are bracketed between the repeated blessing of verses 3 and 10: “For theirs is the kingdom of heaven.” Matthew alone employs the expression “the kingdom of heaven,” which is synonymous with “the kingdom of God” (cf. 19:23-24), underscoring the heavenly or spiritual nature of God’s sovereign rule. This spiritual kingdom, equated with the church that Jesus promised to build (16:18-19), was to be realized within the lifetime of the Lord’s immediate disciples (3:2; 4:17; 16:28; cf. Mark 1:15; 9:1). Not long after these words were spoken, the church of Christ was established (Acts 2:37-47) and its members are recognized as citizens of the heavenly kingdom (Eph. 2:19; Phil. 3:20; Col. 1:13; 4:11; etc.).⁴

Those Who Are Blessed

Who are the blessed ones? Jesus describes them as follows:⁵

‣  The poor in spirit (v. 3): recognizing their own spiritual impoverishment and consequent spiritual needs (cf. Psa. 51:17).

‣  Those who mourn (v. 4): including godly sorrow due to sin, a necessary prelude to repentance (cf. 2 Cor. 7:9-10; Jas. 4:7-10).

‣  The meek (v. 5): those whose strength is under control and exercised in a gentle, kind, benevolent manner (cf. Matt. 21:5; 1 Pet. 3:4, 15).

‣  Those who hunger and thirst for righteousness (v. 6): an intense desire to pursue what is right (cf. Matt. 6:33; 1 Pet. 2:2).

‣  The merciful (v. 7): those who are compassionate and forgiving (cf. Matt. 6:14-15; 9:13; 12:7; 18:33; 23:23).

‣  The pure in heart (v. 8): free from evil thoughts and desires (cf. Matt. 23:25-26; 2 Cor. 7:1).

‣  The peacemakers (v. 9): those who seek harmony among disputants (cf. Luke 2:14; Rom. 12:8; Heb. 12:14).

‣  The persecuted for righteousness’ sake (vv. 11-12): suffering for what is right (cf. 2 Tim. 3:12; 4:18).

What the Blessed Ones are Promised

The promised blessings, rather than being withheld from God’s people for millennia into the future, are most certainly available to the citizens of the Lord’s kingdom in the here and now.

‣  Theirs is the kingdom of heaven (v. 3; cf. v. 10; 4:17; 16:18-19, 28; 19:23-24; Col. 1:13).

‣  They shall be comforted (v. 4; cf. 2 Cor. 1:3-7; 7:6).

‣  They shall inherit the earth (v. 5; cf. Matt. 19:29; Mark 10:29-30).⁶

‣  They shall be filled with righteousness (v. 6; Rom. 1:17; 5:17; 2 Cor. 5:21).

‣  They shall obtain mercy (v. 7; Rom. 11:30-32; 2 Cor. 4:1).

‣  They shall see (comprehend) God with purity of heart (v. 8; John 1:18; 14:7-9).

‣  They shall be called children of God (v. 9; Gal. 3:26; 1 John 3:1-2).

‣  Theirs is the kingdom of heaven (v. 10; cf. v. 3; 4:17; 16:18-19, 28; 19:23-24; Col. 1:13).

Blessings come with the renewal of self (vv. 3-5) in the likeness of God (vv. 6-8) lived out in the world (vv. 9-16). The word makários (“blessed”) is employed in Jesus’s teachings four more times in Matthew’s Gospel beyond the fifth chapter: blessed are the faithful (11:6), the attentive (13:16), the receptive (16:17), and the prepared (24:46).⁷ In the meantime, Jesus has a lot more to say to his listening audience (and to Matthew’s reading audience) about faithful discipleship in God’s kingdom.

--Kevin L. Moore

Endnotes:

     ¹ The traditional site is Mount Eremos (a.k.a. the Mount of Beatitudes) on the northwestern shore of the Sea of Galilee, between Capernaum and Gennesaret.

     ² Unless otherwise noted, scripture quotations are from the New King James Version (1996).

     ³ Contrary to overly simplified timelines, there was not an immediate change from the old Jewish system to the new Christian system. The Gospels represent a developmental period culminating in key historical events (e.g., Christ’s death, resurrection, ascension), while much of the New Testament beyond the Gospels represents a transitional period from the old to the new (cf. Heb. 8:13).

     ⁴ See K. L. Moore, “The Kingdom of God,” Moore Perspective (11 Jan. 2014), <Link> + accompanying Links (Parts 2–3).

     ⁵ The first seven of these are attitudes or virtues spiritually focused, while the last one is a circumstance. On other occasions, speaking to different listening audiences (e.g., Luke 6:20-26), physical circumstances are also recognized.

     ⁶ While each of these blessings is reasonably clear in light of additional teaching elsewhere in scripture, the statement in v. 5 may need further clarification. To interpret this particular promise as something that is unavailable until the distant future in a yet-to-be-established earthly kingdom is to miss the point. For a brief analysis, see K. L. Moore, “The Meek Shall Inherit the Earth,” Moore Perspective (20 Jan. 2013), <Link>. For a more in-depth discussion, see “Layers of Context (Part 1),” Moore Perspective (22 April 2020), <Link> + accompanying Links (Parts 2–5).

     ⁷ See K. L. Moore, “The Beatitudes Beyond the Sermon on the Mount,” Porirua Church (2 April 2012), <Link>.

Related Posts: Sermon on Mt Part 2, Part 3, Luke's Unique Perspective ... Kingdom of God (Part 1) + accompanying Links (Parts 2–4)

 

Image credit: The Mount of Beatitudes, traditional sight of Jesus’s Sermon on the Mount <https://www.waynestiles.com/blog/mount-of-beatitudes-beauty-that-illustrates-truth/>. 

The Beatitudes Beyond the Sermon on the Mount

The Greek word makários (“blessed”) appears thirteen times in the Gospel according to Matthew, all employed in the teachings of Jesus. Nine of these are found in the opening words of the Sermon on the Mount, commonly known as “the Beatitudes” (5:3-11). The Latin beatus, from which this designation is derived, means “fortunate,” “blissful,” or “happy.” However, “blessed” is probably the better rendering of the Greek term since it directs our focus upward and implicitly acknowledges God from whom these blessings proceed (cf. James 1:17). The word occurs four more times in Matthew’s Gospel beyond chapter 5, the subject of our current study.

Blessed Are the Faithful

In chapter 11, as the imprisoned John the baptist was seeking words of reassurance, Jesus summarizes the results of His ministry (vv. 2-5) and affirms in v. 6, “And blessed is he who is not offended because of Me” (NKJV). To be a follower of Christ at this time was clearly not easy, and the difficulties would only intensify in the weeks, months, and years to come (cf. 10:16-25; John 15:20-21; 16:1-4, 33). Today being a Christian is still not without its challenges. The world in which we live is consumed with religious turmoil, injustice, unbelief, and sin. God’s people regularly find themselves in the unpopular minority and at times may feel intimidated, discouraged, and overwhelmed. But let us never forget that we are the ones who are truly blessed, ever mindful of the Lord’s exhortation: “And blessed is he who is not offended because of Me.”

Blessed Are the Attentive

In Matthew’s 13th chapter the word “blessed” is used again, this time as Jesus explains the reason He taught in parables. Comparing spiritual perception with the physical ability to see and hear, the Lord observes that many have the latter while lacking the former (vv. 10-15). He then says to His faithful followers, “But blessed are your eyes for they see, and your ears for they hear” (v. 16). When people do not “see” and “hear” the truth, even when it is plainly communicated, it is essentially because their minds are closed and their hearts are hardened. Since the will of God is readily available and understandable to all who genuinely seek it (Matthew 7:7; John 7:17; Ephesians 5:17), may we be among those who are blessed because of eyes that see and ears that hear.

Blessed Are the Receptive

In chapter 16 the Lord asks His disciples what others were saying about Him, and various responses are given. When He then inquires about their own convictions, Simon Peter confidently declares: “You are the Christ, the Son of the living God” (v. 16). Jesus then pronounces a blessing and makes an intriguing observation: “Blessed are you, Simon Bar-Jonah, for flesh and blood has not revealed this to you, but My Father who is in heaven” (v. 17). Exactly how the heavenly Father revealed this information to Peter is not disclosed, but to be on the receiving end of divine revelation is obviously a blessing. Today the will of God is conveyed through His written word (Ephesians 3:1-5; 2 Timothy 3:16-17). As we therefore read, study, and learn from the sacred scriptures, how blessed we are! Alternatively, if the revealed word is neglected and our Bibles collect dust and cobwebs as they remain unused for extended periods of time, let’s appreciate the converse reality of what we’re missing! Only when the Lord’s directives are wholeheartedly welcomed into our lives can it rightfully be said, “Blessed are you …” 

Blessed Are the Prepared

In view of the unexpectedness of Christ’s second coming, emphasis is given in chapter 24 to the importance of spiritual readiness (vv. 36-44). Accordingly, to be considered “a faithful and wise servant” (v. 45), there are delegated responsibilities that must be fulfilled. Thus Jesus observes, “Blessed is that servant whom his master, when he comes, will find so doing” (v. 46). The rest of the chapter describes the tragedy of unpreparedness, so there can be no excuse for being caught off guard and foolishly ignoring the certainty of divine judgment. To persevere in active, loyal, obedient service to the Lord is to enjoy heaven’s richest blessings.

Blessed are the faithful, whose allegiance to Christ is without reservation. Blessed are the attentive, whose minds are set on things above. Blessed are the receptive, who eagerly embrace the word of God. And blessed are the prepared, who dutifully anticipate the Lord’s return.

-- Kevin L. Moore

*Originally appearing on the website of the Porirua NZ church of Christ (2 April 2012), <Link>, then “We Are Radical,” <Link>; and Voice of Truth International 77 (2013): 86-87. 


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Image credit: https://athoughtprocess.wordpress.com/2017/07/10/a-closer-look-at-forgiveness/

The Meek Shall Inherit the Earth? Deciphering Meaning Through Layers of Context (Part 5 of 5)

Biblical Typology

Employing tangible symbols of the past to represent analogous yet loftier divine truths is the function of biblical typology. An OT type (Greek túpos, a “figure” or “image”), which is material and temporary, foreshadows a NT antitype (antítupos, “corresponding to”) of much greater spiritual import.¹

The Lord Jesus Christ is typified in Adam (Rom. 5:12-19; 1 Cor. 15:22, 45), in Moses (Acts 3:22; 7:37), and in Melchizedek (Heb. 5:5-10). The Passover and the raising of the serpent in the wilderness each prefigures Jesus’ sacrificial death (John 3:14; 12:32-33; 1 Cor. 5:7). The old-covenant-tabernacle ritual corresponds to Christ’s superior new-covenant arrangement (Heb. 9:1-28). The flood of Noah’s day and the Red Sea crossing are analogous to Christian baptism (1 Cor. 10:1-2; 1 Pet. 3:20-21). The Jewish temple is a meager representation of the Lord’s church (1 Cor. 3:16-17; 2 Cor. 6:16), as is the ancient city where the temple stood (Heb. 12:22-23; Rev. 3:12).² Abraham’s physical descendants foreshadow the omniracial Christian community, the true Israel of God (Rom. 9:6-8; Gal. 3:29; 6:16). The literal “heavens and earth,” the typical word-pair describing humanity’s physical habitat, serves as a figure of a completely “new” subsistence (2 Pet. 3:13; Rev. 21:1; cf. 1 Cor. 15:42-54; 2 Cor. 5:1-8).³

In Matthew’s record of Christ’s teaching, the prophet Jonah’s ordeal typifies the burial and resurrection of Jesus (12:39-40; 16:4); the receptivity of those to whom Jonah and Solomon preached illustrates how much more Jesus ought to be heard (12:41-42); John the baptizer is the antitype of Elijah (17:10-13). When Jesus quotes the saying, “Blessed are the meek, for ‘they shall inherit the land’” (5:5) – its only occurrence in the NT – this sounds like a physical type of the spiritual antitype that follows, “for your reward is great in heaven …” (v. 12b). However, considering the backdrop of Psalm 37, this blessing is not limited to the future but includes God’s provision, comfort, and peace in the present. The literal land inheritance of Abraham’s biological descendants (Acts 7:2-5, 17, 45; Heb. 11:8) serves as a physical type of the spiritual inheritance of Abraham’s spiritual heirs in Christ, realized in the present (Gal. 3:6-29; Eph. 1:13-14, 18; 5:5), future (Col. 3:24; 1 Pet. 1:4), and forevermore (Heb. 9:15).

The Fulfillment

The promised blessings of Matthew 5:3-10, rather than being withheld for millennia into the future, are most certainly accessible to God’s people in the here and now. For the poor in spirit and the unjustly persecuted, heavenly citizenship is now available.⁴ Comfort is provided to those who are mourning.⁵ To be filled with righteousness is assured to all who are eagerly seeking it.⁶ The merciful obtain mercy.⁷ Through his revelation God is seen (understood) with purity of heart.⁸ Peaceable followers of Christ are currently acknowledged as God’s children.⁹ So what about the meek? 

To interpret the promise of Matt. 5:5b as something unavailable until the distant future in a yet-to-be-established earthly kingdom is to ignore the surrounding context and other contextual layers, thereby missing the point. The spiritual blessings of God’s kingdom are not limited to persons living within the ancient borders of Israel. If a literal “land” (or “earth”) inheritance is meant, surely we would expect it to be reaffirmed elsewhere in the NT. Instead, notwithstanding the Apocalypse’s highly symbolic imagery, we find promises like, “he will inherit life everlasting” (Matt. 19:29); “flesh and blood is not able to inherit the kingdom of God, nor does the perishable inherit incorruptibility” (1 Cor. 15:50); “those who are to inherit salvation” (Heb. 1:14); “to an inheritance imperishable, untainted, and enduring, reserved in heaven for you” (1 Pet. 1:4).¹⁰ The fulfillment of these promises did in fact begin in “the land” – in Jerusalem, all Judea, and Samaria – extending to the ends of the earth and to the end of the age (Matt. 28:18-20; Acts 1:8; Col. 1:3-6, 13, 23). 

Conclusion

Our study through multiple layers of context has concentrated on the words of a Hebrew poet, quoted by the messianic Lord, and reiterated by an inspired historian. The first contextual layer is Psalm 37, earthly-focused and directed to Israelites living in the land of promise under the old-covenant system of Moses: a mere shadow of things to come (cf. Col. 2:17; Heb. 10:1). The second contextual layer is Christ’s Sermon on the Mount, wherein attention is redirected to the heavenly and spiritual blessings of God’s approaching kingdom: a time of transitioning from the old and preparing for the new (cf. Matt. 9:16-17; Heb. 8:6-13). The third contextual layer is the Gospel of Matthew, written fairly early in Christ’s new-covenant age to Jewish believers presently living the antitypical substance of these truths in God’s heavenly kingdom come to earth (cf. Eph. 1:3; Col. 1:12-13). The fourth contextual layer is the application of these teachings to our current time and circumstances. 

“Blessed are the meek, for ‘they shall inherit the land’” (Matt. 5:5). For ancient Israelites this meant the assurance of God’s favor, provision, security, and hope. For early-1st-century Jews and latter-1st-century Jewish Christians, it had the same connotation. The Lord still expects humility of spirit, emotional sensitivity, meekness, pursuit of righteousness, mercy, purity of heart, peacemaking, and steadfast endurance. The accompanying blessings are still assured to his faithful followers, both now in this time and in the age to come (Matt. 19:29; Mark 10:30; 1 Cor. 3:21-23).

--Kevin L. Moore

Endnotes:

     ¹ G. K. Beale defines typology as “the study of analogical correspondences between persons, events, institutions, and other things within the historical framework of God’s special revelation, which, from a retrospective view, are of a prophetic nature” (“Finding Christ in the Old Testament,” JETS 93.1 [2020]: 29). See also Beale’s Handbook on the New Testament Use of the Old Testament (Grand Rapids: Baker, 2012): 13-15. In the genre of Hebrew poetry, the language of the psalms is a copy, mirror, or representation of what it imitates. “How well the image represents the reality becomes the mode of valuation, whether the representation is of a transcendent reality or a mundane beauty” (David Petersen and Kent Harold Richards, Interpreting Hebrew Poetry [Minneapolis, MN: Fortress, 1992]: 10). Accordingly, the historical-religious background of the psalms provides yet another layer of context.

     ² See K. L. Moore, The New Jerusalem: Heaven or the Church?.

     ³ See K. L. Moore, New Heavens and a New Earth.

     ⁴ Phil. 3:20; Col. 1:5, 12-13; 3:1-2. There is a rest spoken of that is yet in the future—something promised that remains to be fully realized (Heb. 3:7–4:11). When Jesus journeyed ahead to prepare a place for his disciples (John 14:2-3), he went beyond the “veil” and penetrated the holiest place to dwell in the presence of God (Heb. 6:19-20; 9:12). This is none other than “heaven itself” (Heb. 9:24). The righteous now have the confident expectation of entering the very same place (Heb. 6:18-19; 10:19-20, 34), wherein their names are registered (Heb. 12:23).

     ⁵ 2 Cor. 1:3-7; 2:7; 7:6-7, 13; 13:11; Col. 2:2; 1 Thess. 4:18; 5:11; 2 Thess. 2:16-17.

     ⁶ Rom. 1:16-17; 5:17; 2 Cor. 5:21; 9:10; Eph. 4:20-24; 5:8-10; Phil. 1:11; 3:9; Heb. 12:11.

     ⁷ Rom. 9:16, 18; 11:30-32; 2 Cor. 4:1; Phil. 2:27; 1 Tim. 1:13, 16; 1 Pet. 2:10.

     ⁸ John 1:18; 14:7-9; Eph. 1:17-18; Col. 1:9-10; 2:2-3; 1 John 5:20.

     ⁹ Rom. 8:14; Gal. 3:26; 4:6; cf. John 1:12; Rom. 9:8; 12:18; Phil. 2:15; Jas. 3:18; 1 John 3:1, 10.

     ¹⁰ See also Matt. 25:34; Acts 20:32; 1 Cor. 6:9-10; 2 Cor. 5:1-2; Gal. 3:26-29; 5:21; Eph. 1:13-14, 18; 5:5; Col. 3:24; Heb. 6:12; 9:15; 1 Pet. 3:9; Rev. 21:6-7. That Abraham was to be “heir of [the] kósmos [world]” (Rom. 4:13) would contextually be in reference to succeeding generations of faith. See Everett F. Harrison, “Romans,” in The Expositor’s Bible Commentary, ed. Frank E. Gæbelein (Grand Rapids: Zondervan, 1976): 10:50-51.

Related Posts: The Meek Shall Inherit the Earth? Part 1, Part 2, Part 3, Part 4

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Image credit: https://recruiterpoet.com/2015/04/17/i-thank-the-lord-original-poem-2/

The Meek Shall Inherit the Earth? Deciphering Meaning Through Layers of Context (Part 4 of 5)

The biblical affirmation, “Blessed are the meek, for ‘they shall inherit the land’” (Matt. 5:5),¹ has been communicated through at least three layers of context: the 37th Psalm, Christ’s Sermon on the Mount, and Matthew’s historical record. To accurately discern the meaning of this enigmatic statement, all three layers, via Hebrew poetry, Aramaic speech, and literary homily in Greek translation, ought to be considered.

The original saying in its original setting is directed to Israelites faced with the age-old question of why the wicked seem to prosper while the righteous suffer. The reassuring response is that godless prosperity is only temporary, whereas righteousness leads to divine beneficence. Evildoers will ultimately be cut off. Those whose trust is in Yahweh are the ones truly blessed, with recurring emphasis on the covenantal land inheritance (Psa. 37:3, 9b, 11, 18, 22a, 29, 34a). Contextually the statement in question, “but the meek shall inherit the land” (v. 11a), offers comfort and peace as a proverbial expression of Yahweh’s favor and providential care.

This single line from the poem’s sixth stanza is then incorporated into Jesus’ message preached to a gathering of early-1st-century men and women of Abrahamic descent, subjugated and oppressed in their own homeland. The sermon begins with eight beatitudes (Matt. 5:1-12), where the six blessings of vv. 4-9 are bracketed between the repeated blessing of vv. 3 and 10: “for theirs is the kingdom of heaven.” Jesus was “proclaiming the good news of the kingdom” (4:23) with projected fulfillment in the near future (3:2; 4:17; 10:7; 16:18-19, 28). In this environment, where God’s kingdom takes precedence over temporal distractions (6:33), what would it have meant to these particular listeners to hear, “Blessed are the meek, for ‘they shall inherit the land’”? Familiar with the poetic imagery of the psalms, those influenced by Christ’s teachings would have had greater awareness of an everlasting inheritance and its spiritual significance (19:29; 25:34; cf. Mark 10:17; Luke 10:25; 18:18).²

Matthew is the only Gospel writer to employ the expression “the kingdom of heaven,” synonymous with “the kingdom of God” (19:23-24), underscoring the transcendental nature of the long-anticipated kingdom “not of this world.”³ At the time of writing, the resurrected and exalted Christ was presently reigning as king (Acts 2:30-36; 1 Cor. 15:23-25; 1 Tim. 6:14-15). Matthew, his reading audience, and all other mid-to-late-1st century Christians were citizens of God’s heavenly kingdom as members of Christ’s church (Matt. 16:18-19; Eph. 1:22; 2:19; Phil. 3:20; Col. 1:13, 18), anticipating a future inheritance in the eternal heavenly realm (Matt. 5:12; 25:34; 1 Cor. 15:50; 2 Tim. 4:1, 18; 2 Pet. 2:11).

Contextual Layer #4: Our Contemporary World

Present-day readers should be attuned to what any speaker or writer in the biblical record was seeking to convey to his original audience and how they were meant to understand the message in the context in which it was first communicated.⁴  Before any biblical text says anything to you or me or anyone else far removed from the ancient Mediterranean world, it has already spoken to those to whom it was first addressed. Keeping this in mind places modern interpreters in a much better position to grasp the intended meaning and make application to our 21st-century environment.

Missing the Point With Faulty Hermeneutics

Following chiliastic interpretations of the 2nd century and beyond, the 18th-century reformer John Wesley believed “the Third Beatitude, ‘the meek shall inherit the earth,’ refers to the Millennial Age.”⁵ In more recent times advocates of premillennial eschatology, viewing “the land” of Psalm 37:11 and Matthew 5:5 as the entire world, conclude: “Considering the physical and material character of the promise, the fulfillment must similarly be physical and material. When Abraham’s descendants, that is, all believers alive at the parousia, rule over the earth in the millennium with their Messiah, God’s promise of blessings will be materialized physically on this earth.”⁶ Robert Alter, on the other hand, offers an apt reminder: “In great works of literature, almost always more is going on than one initially realizes, and this is especially true of the Bible, to which readers are likely to come with a baggage of preconceptions and habits of automated or inappropriate response.”⁷ It is reasonable to ask that if the fulfillment must be “physical and material,” how is it that Abraham’s descendants are spiritualized as “all believers” rather than consistently understood in the physical and material sense? 

A More Contextual Approach

As we analyze this seemingly perplexing beatitude through all its layers of context, the poetic nature of the original statement in Psalm 37 should caution against literalization. One of the most common features of Hebrew poetry is symbolism. An underlying truth or insight is conveyed with greater effect by employing expressive metaphors that strike the emotions of a particular reading audience.⁸ Jesus borrows familiar imagery from the ancient Israelite hymnbook that would resonate with his Jewish audience, which Matthew records in Greek translation for a Jewish Christian community.

It is helpful to observe Matthew’s copious usage of a form of the word ouranós (“heaven”): eighty-two occurrences, more than any other NT writer. With the distinction understood between the atmospheric heavens and the Godhead’s eternal abode (e.g. Matt. 5:16, 18),⁹ that which is earthly and physical is contrasted throughout the Gospel with the heavenly and spiritual. “Be glad and rejoice exceedingly, for your reward is great in heaven …” (5:12). “Do not store up for yourselves treasures upon the land, where moth and corrosion destroy, and where thieves break in and steal, but you store up yourselves treasures in heaven, where neither moth nor corrosion destroys, and where thieves do not break in nor steal, for where your treasure is, there your heart will be also” (6:19-21). “For what will a man profit if he gains the whole world but loses his soul, or what will a man give as an exchange for his soul?” (16:26). “And everyone who has left houses or brothers or sisters or father or mother or children or fields for the sake of my name, will receive a hundred times, and will inherit life everlasting” (19:29). “Come, those having been blessed of my Father, inherit the kingdom having been prepared for you from the world’s foundation” (25:34b).

Concluding Thoughts

Awareness and appreciation of these spiritual truths has often been clouded by a poetic verse wrenched from its context and interpreted through the distorted lens of elaborate eschatological theories. The message is much clearer and more meaningful when the words of the psalmist, quoted by Jesus, then recorded by Matthew, are viewed from the vantage points of their respective audiences, leading to a more fitting application in different times and settings.

--Kevin L. Moore

Endnotes:

     ¹ Unless otherwise noted, scripture quotations are the author’s own translation.

     ² This emphasis carried on beyond the earthly ministry of Jesus: Acts 20:32; 1 Cor. 6:9-10; 15:50; 2 Cor. 5:1-2; Gal. 3:14, 18, 29; 5:21; Eph. 1:13-14, 18; 5:5; Col. 3:24; Heb. 1:14; 6:12; 9:15; 1 Pet. 1:4; 3:9; Rev. 21:6-7.

     ³ See K. L. Moore, The Kingdom of God (Part 1).

     ⁴ See K. L. Moore, Biblical Exegesis (Part 1).

     ⁵ Nathaniel West, John Wesley and Premillennialism (Wilmore, KY: First Fruits, 2018): 25. The concept of a literal messianic kingdom on earth can be traced as far back as Jewish apocalyptic literature of the intertestamental period and the first couple of centuries of the common era (e.g. I Enoch, Apocalypse of Baruch, 2nd & 4th Esdras, Testaments of the 12 Patriarchs), as well as prevalent misconceptions during the Lord’s earthly ministry (Matt. 11:12; Luke 24:21; John 6:15; Acts 1:6). Within the Christian movement, the gnostic Cerinthus (ca. 100) was among the earliest proponents of this view, along with the late 2nd-century Ebionite and Montanist sects. The 2nd-century writings of Irenaeus and Justin Martyr and the 3rd-century writings of Tertullian also referenced a 1000-years’ earthly kingdom at Christ’s return. The view was revived in the mid-19th century as biblical interpretation became less concerned about historical context, and the expression “premillennialism” replaced older descriptive terms like “chiliasm” and “millenarianism.” 

     ⁶ Sung Wook Chung, “Toward the Reformed and Covenantal Theology of Premillennialism: A Proposal,” in A Case for Historic Premillennialism: An Alternative to ‘Left Behind’ Theology, eds. Craig L. Blomberg and Sung Wook Chung (Grand Rapids: Baker Academic, 2009): 133-46. Other contemporary theologians espousing some form of premillennial eschatology include Craig L. Blomberg, D. A. Carson, Wayne A. Grudem, Robert H. Gundry, Craig S. Keener, Douglas J. Moo, Robert H. Mounce, Grant R. Osborne, and Ben Witherington III. Premillennialism relies on the literal interpretation of figurative language and a materialistic concept of the Lord’s spiritual kingdom. The book of Revelation, a major focus of these proponents, is highly symbolic (apocalyptic) and should not be taken literally.

     ⁷ Robert Alter, The Art of Biblical Poetry, Rev. and Updated (NY: Basic Books, 2011): xi.

     ⁸ See Douglas Stuart, “The Psalms: Israel’s Prayers and Ours,” in How to Read the Bible for All Its Worth, by G. D. Fee and D. Stuart (Grand Rapids: Zondervan, 2014): 212-16; and David G. Firth, “The Teaching of the Psalms,” in Interpreting the Psalms: Issues and Approaches, eds. D. Firth and P. S. Johnston (Downers Grove, IL: InterVarsity, 2005): 163.

     ⁹ Both the singular and plural forms of ouranós are used in scripture, sometimes in the same context, to describe the spiritual realm of deity, as well as the future home of the righteous. The former is worded in the plural (Matt. 5:16, 45; 6:1, 9; 7:11, 21; 10:32, 33; 12:50; 16:17, 19; 18:10, 14, 19; 24:36) and the singular (Matt. 5:34; 6:10; 11:25; 18:18; 21:25; 22:30; 23:22; 28:18; 1 Cor. 15:47; Col. 4:1; 1 Pet. 1:12; 3:22). The latter is also conveyed in the plural (Matt. 5:12; 19:21; 2 Cor. 5:1) and the singular (Matt. 6:20; Luke 6:23 [plural parallel, Matt. 5:12]; Rom. 1:18; 2 Cor. 5:2). In Phil. 3:20 ouranoîs is plural (lit. “heavens”), while the corresponding relative pronoun hoũ, in the prepositional phrase “from which,” is singular.

Related Posts: The Meek Shall Inherit the Earth? Part 1, Part 2, Part 3, Part 5

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The Meek Shall Inherit the Earth? Deciphering Meaning Through Layers of Context (Part 2 of 5)

On a Galilean slope near Capernaum, the Lord Jesus delivered his celebrated discourse traditionally known as “the Sermon on the Mount,” recorded in chapters 5–7 of Matthew’s Gospel.¹ In his mission of “proclaiming the good news of the kingdom” (4:23), Jesus would have been speaking in the Aramaic language to a large gathering of Aramaic-speaking Jews, inclusive of but not limited to his disciples (4:25; 5:1; 7:28; cf. 10:5-6; 15:24). The message, having been preserved in Greek translation, uses imagery and comparisons with which the Lord’s immediate audience would have been familiar (5:13-15, 21-22, 25-27, 31, 33, 38, 43, 46-47), addressing topics particularly relevant to them (5:20, 23-24, 28, 32, 34-37, 39-42, 44-48), while preparing for the advent of God’s spiritual kingdom (3:2; 4:17, 23; 5:3, 10, 19, 20; 6:10, 33; 7:21). 

As part of the lengthy address, Jesus quotes, alludes to, and echoes multiple passages from the Hebrew scriptures.² In the present study our focus is on the segment recorded in Matthew 5:5, “Blessed are the meek, for ‘they shall inherit the land,’” a quote from Psalm 37:11a.³ While the Greek noun gē can be used in various senses (“land,” “ground,” “earth,” etc.; see BDAG 196), most English translations inconsistently render it “earth” in this passage but “land” in the OT text from which it is quoted.⁴ As observed in our previous post, “the land” of Psalm 37:3, 9, 11, 22, 29, 34 is contextually the promised land of the Israelites. To “inherit the land,” from an ancient Hebrew perspective, is idiomatically synonymous with God’s providential care, provision of needs, security, peace, empowerment, averting shame, and salvation (or deliverance), offering the psalmist’s Hebrew audience assurance and hope. From this initial layer of context, we move on to the next.

Contextual Layer #2: Jesus and His Listening Audience

Speaking to a crowd of Jewish contemporaries still amenable to the old-covenant system of Moses (Matt. 5:17-19), the Lord pronounces blessings (“beatitudes”) on those exhibiting certain virtues (vv. 2-11). Included is the quote from Psalm 37:11a. What would be a reasonable expectation for how this statement would have been received by this particular audience?

Those whom Jesus addressed were already residing in the land of promise, albeit under the occupation and control of a foreign power (Matt. 22:17; Luke 2:1; 3:1). When Judea was annexed as a Roman province in AD 6 (incorporating Samaria, Idumea, and at times Galilee), the local Jews begrudgingly transitioned from an autonomous nation to a subjugated and suppressed people. It was in this environment that the defiant Zealot movement was born,⁵ prompting Jesus to observe on another occasion, “but from the days of John the baptizer until now the kingdom of heaven suffers violence, and the violent forcefully seize it” (Matt. 11:12).

In his epic sermon Christ repeatedly challenges the status quo of his day and promotes an alternative way of thinking (“but I say to you …”).⁶ When he affirms, “blessed are the meek” (Matt. 5:5a), to what kind of persons is he alluding? The standard lexical definition of the Greek adjective praüs is “gentle, humble, considerate, meek” (BDAG 861). It would be the opposite of angry hostility (vv. 21-26), lack of self-control (vv. 27-32), lack of integrity (vv. 33-37), retribution (vv. 38-42), and hatred (vv. 43-48). In the original context of Psalm 37, from which Jesus draws the allusion, the description applies to those oppressed but still showing mercy, generosity, righteousness, and faithfulness, trusting in Yahweh, practicing goodness, and obeying his will. 

The quoted blessing, “they shall inherit the land,” is poetry, not theology.⁷ For a Jewish person in antiquity this was a comforting affirmation of divine favor. Anticipating improved circumstances (cp. Psa. 25:13), the expression was “emblematic of the better prosperity and happiness of life.”⁸ But what kind of prosperity? With the provision of physical needs understood (Matt. 6:11, 25-34), note Christ’s weighty emphasis on the heavenly nature of God’s kingdom (5:3, 10, 19, 20; 7:21), the priority of heavenly treasures (6:19-21), and the heavenly reward (5:12) in the presence of the heavenly Father (5:16, 34, 45, 48; 6:1, 9, 26, 32; 7:11). The greatest benefits are by far spiritual in nature (6:1, 4, 6, 9-10, 12-14, 18). A clear distinction is consistently made between the materialistic cares of the world and the loftier ways of God (6:19-24, 33; 7:6, 13-21, 24-27, 29). 

To isolate and literalize the statement in Matthew 5:5 to advocate a literal, futuristic, earthly habitation is a form of “physicalism” that runs contrary to the rest of the Lord’s teachings. Focusing on the temporal to the virtual disregard of the heavenly was characteristic of the vain externals of hypocrites (6:1, 5, 16), the empty ritualism of the heathen (6:7), the materialism of pagan Gentiles (6:32), and the deceptive appeal of false teachers (7:15). It ignores Christ’s persistent contrast between physical and spiritual realities (5:3, 10, 12-16, 34-35; 6:9-10, 19-21). 

Concluding Thoughts

Known for his emblematic and parabolic teaching style, Jesus routinely used earthly examples to convey spiritual truths, particularly with regard to “the kingdom of heaven” (Matt. 7:24-27; 9:12-17; 16:6-12; 18:23-35; 20:1-16; 21:28-45; 22:1-14; 24:45-51; 25:1-30), a.k.a. “the kingdom of God” (19:23-24). It is also helpful to remember the common usage of physical types from the OT to illustrate spiritual antitypes in the NT, e.g., Jonah, Nineveh, Solomon, Elijah (12:39-42; 16:4; 17:10-13), to name a few.⁹ To “inherit the land” (5:5b), as a historical symbol, does not replace or counter the spiritually-explicit affirmation, “for great is your reward in heaven” (v. 12b).

--Kevin L. Moore

Endnotes:

     ¹ The traditional site is Mount Eremos, just northwest of the Sea of Galilee and west of the Jordan River on the southern slopes of the Korazim Plateau in northern Israel, also known as the Mount of Beatitudes (cf. Matt. 14:23; 15:29; 28:16; Mark 3:13). Seeing that the material in the first thirteen chapters of Matthew’s Gospel is arranged more topically than chronologically, this sermon was likely delivered at the height of the Lord’s Galilean ministry, as indicated by the large crowds. Unless otherwise noted, scripture quotations are the author’s own translation.

     ² See Craig L. Blomberg, “Matthew,” in Commentary on the NT Use of the OT, eds. G. K. Beale and D. A. Carson (Grand Rapids: Baker Academic, 2007): 20-30.

     ³ That this is a direct quote from Psalm 37:11 is seen by comparing Matthew’s Greek translation of Jesus’ words with the LXX version of the Hebrew text, showing parallel usage of the nominative masculine plural hoi praeîs (“the meek [ones]”), the future active indicative klēronomēsousin (“shall inherit”), and the accusative feminine gēn (“land”). Also note the inclusion in Matt. 5:5 of the conjunction hóti, which is functionally equivalent to quotation marks. See BDAG 732; H. E. Dana and Julius R. Mantey, A Manual Grammar of the Greek NT (Toronto: Macmillan, 1955): 252. 

     ⁴ The Douay-Rheims Bible, New American Bible (revised), Young’s Literal Translation, Orthodox Jewish Bible, and Easy-to-Read Version render the word “land” in Matt. 5:5, while the King James and New King James Versions employ “earth” in both passages.

     ⁵ See K. L. Moore, Ancient Terrorists, Barabbas, Historical Background: Jewish Subgroups, Historical Background: Roman Authority. It has also been suggested that the idea of a separate, organized group of rebels was invented by Josephus in order to divert the hostile attention of the Romans away from the general Jewish populace (see M. Smith, “Zealots and Sicarii,” HTR 64.1 [1971]: 5). It is true there is little evidence of the Zealots as an organized group prior to the revolt of AD 66 (see Josephus, War 4.129-62). Nevertheless, the earlier presence and activities of these freedom fighters, whether organized or not, are evident in passages like Mark 15:7; Luke 6:15; 23:19, 25; Acts 5:36-37; 21:38.

     ⁶ Matt. 5:20-22, 27-28, 31-34, 38-39, 43-44; cf. also 6:2, 5, 7, 16, 32; 7:15, 29.

     ⁷ See Douglas Stuart, “The Psalms: Israel’s Prayers and Ours,” in How to Read the Bible for All Its Worth, by G. D. Fee and D. Stuart (Grand Rapids: Zondervan, 2014): 215-16. 

     ⁸ Al Novak, Hebrew Honey: A Simple and Deep Word Study of the Old Testament (Houston, TX: C & D International, 1987): 140.

     ⁹ Discussed further in Part 5. We could add to the discussion the emblematic appeal to “the shepherd” and “the sheep” (Matt. 26:31), or the emblems of the Lord’s Supper representing far greater spiritual concepts (26:26-29).

Related Posts: The Meek Shall Inherit the Earth? Part 1, Part 3, Part 4, Part 5

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