Matt 5-1-12 Exegesis

ON MATT.
5:1-12: AN EXEGETICAL PAPER
Sid Sudiacal
Sid Sudiacal
Introduction
The Beatitudes pronounced by Jesus in the Book of Matthew has captured the hearts and
minds of those who have heard and read it. Exegeting this passage is both convicting and
challenging for scholars and laymen alike due to its simplicity and complexity. It is seemingly
simple in the sense that the virtues espoused within it are not new; it is complex, however, for
this very reason. The Beatitudes advocate a way of life that is uniquely counter-cultural and
counter-intuitive, both to its original recipients and to its modern day readers. This paper will
first address the question of who wrote the gospel, and when and where it was written. Secondly,
it will provide a verse-by-verse analysis and exegesis of Matt. 5:1-12. Finally, a proposed
application will be presented to describe how this passage should affect the Christian‟s way of
life within our current society. This paper will argue that through the Beatitudes, Jesus provides a
new law for the new covenant that only he can establish. In the same way that the Decalogue
provided Israel with an instructional manual on how to live and honour God, Jesus Christ offers
the Church the blueprint for Christian living through the Beatitudes.
Context
Traditionally, this gospel has been attributed to Matthew who was one of the twelve
apostles. This is primarily based on early Christian traditions and is not based on the claims of
the text itself.1 “In the earliest texts available in Greek or in translation each of the gospels
regularly carries a heading „The Gospel according to Matthew/Mark etc.‟ There is no evidence
for any of the gospels ever existing without such a heading.”2 There is also no “variation in the
1
DeSilva, An Introduction to the New Testament : Contexts, Methods & Ministry Formation, 234.
2
France, Matthew : Evangelist & Teacher, 50.
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names of those to whom they are attributed.”3 Unlike Pauline epistles, where the name of the
author is included within the text itself, “attributions of authorship in the Gospels are generally
based on church tradition rather than evidence in the biblical text itself.”4 Matthean authorship
seems firmly established and guaranteed in light of these facts.5 Scholarship is divided in dating
this Gospel. Some date it before 70 AD and others date it after 70 AD.6 Despite the question of
whether the gospel was written before or after 70 AD, modern scholarship is certain that it was
written in the first century.7
3
France, Matthew : Evangelist & Teacher, 50.
4
Keener and InterVarsity Press., The Ivp Bible Background Commentary : New Testament, 43.
5
However, “the current consensus among critical scholars is that Matthew did not write this gospel.” (Osborne and
Arnold, Matthew, 34.) Because of the greater consensus on Markan priority, scholars are led “to the conclusion that
an apostle, one of the Twelve and an eyewitness of the Jesus-event, would not depend on a nonwitness like Mark.”
Matthew‟s use of good Greek is also used as another reason for rejecting Matthean authorship. (Osborne and
Arnold, Matthew, 34.) France comments on this issue and is of the opinion that “much modern scholarship has too
hastily assumed that the gospels circulated for a generation or more without attribution and that the name of
proposed authors were rather arbitrarily attached to them some time in the second century.” He continues on to say
that “the apostle Matthew (is a likely) candidate as any, once it is accepted that the gospel is likely to have been
written well within his lifetime.” (France, The Gospel of Matthew, 15.)
6
There are two different schools of thought when it comes to dating the book of Matthew: some date it before, while
others date it after, 70 AD. It seems that “Matthew was universally believed to have been the first gospel to be
written.” (France, Matthew : Evangelist & Teacher, 82.) The patristic tradition, through the accounts of Irenaeus and
Clement of Alexandria, suggest that Matthew “was written not later than the early sixties.” (France, Matthew :
Evangelist & Teacher, 82-83.) There are some elements in Matthew that further suggests dating it before 70 AD.
France remarks that “it is also worth noting that not all references to the temple in the gospel focus on its
destruction. Matthew records Jesus‟ instructions to his disciples on the right attitude in which to present an offering
in the temple and on oaths focusing on the temple and its ritual.” Such statements can only make sense, or be
relevant to Matthew‟s readers, if the temple was still standing. (France, Matthew : Evangelist & Teacher, 88.) Also,
implicit in Matthew‟s gospel is his tacit approval of the temple tax. His approval of temple tax can only be
understood in its proper sense if it was written before 70 AD. After 70 AD, the temple tax went to Jupiter. This
would amount to an idolatrous use of the temple tax. “Matthew doesn‟t seem to be the type to advocate such a
stance.” (France, Matthew : Evangelist & Teacher, 88-89.) Matthew also lacks Pauline interaction and this “isolation
would only work if it was written earlier.” (France, Matthew : Evangelist & Teacher, 89.) Keener suggests that
“because Matthew addresses the emerging power of the Pharisaic rabbis considerably more than Mark, and these
rabbis began to achieve some political power in Syria-Palestine mainly after 70,” this puts Matthew in the seventies.
(Keener and InterVarsity Press., The Ivp Bible Background Commentary : New Testament, 43-44.) There is also a
sentiment within the scholastic community who advocate for a post-70 AD dating of Matthew that “Matthew
presents the traumatic destruction of the temple which has probably occurred recently, as judgment on the previous
Jewish establishment in chapters 23-24. He wants to encourage his community to evangelize Gentiles as well as
their own people.” There is also a large consensus among scholars who “think that when Matthew wrote his Gospel,
Mark was already in circulation.” (Keener and InterVarsity Press., The Ivp Bible Background Commentary : New
Testament, 44.)
7
Personally, I agree with Osborne‟s position in believing that “it is slightly more likely that Matthew was written
before AD 70. For one thing, there is no major break with Judaism reflected in Matthew, and it is likely that most of
the readers were Jewish Christians still living in Jewish circles.” (Osborne and Arnold, Matthew, 35.)
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The area of Syria-Palestine seems to be the most likely locale where the Gospel of
Matthew was written.8 9 This would mean that “Matthew especially had the Jewish Christian
church and the Jewish people in mind.”10 Such an audience would bolster the structural claim of
a fivefold discourse in the Gospel of Matthew.11 “B.W. Bacon argued that the Evangelist
intended this fivefold structure to correspond to the five books of the Pentateuch, with Jesus
represented as a new Moses who brings a new law.12
The historical and social context of the Book of Matthew plays an important role in
understanding the Beatitudes. Although it is to a primarily Jewish audience that Matthew speaks
to, it is not a type of Judaism that is acultural or ahistorical. “Matthew‟s Christian Jews were
locked in a struggle with this more dominant form of Judaism (Pharisaic, scribal form of
Judaism), whose members claimed to be the guardians of the Mosaic legal tradition.”13 Gerd
Theissen argues that “the ethos of the early Christian community is forged in a process of
interaction with the dominant values of the pagan world, where values such as love of enemies
are taken over and transformed by the Christian communities.”14 Riches suggests that “attending
8
9
France agrees that “a Palestinian origin would apparently fit the Jewish character of much of the contents of the
gospel, particularly its concern with the teachings of the Pharisees, (and) its inclusion of Aramaic words and Jewish
customs without explanation.” (France, Matthew : Evangelist & Teacher, 92.) It is “virtually certain that Matthew‟s
Gospel was written in and for a church which was to a large extent composed of converts from Judaism.” (France,
Matthew : An Introduction and Commentary, 29-30.) Although “this would be generally agreed, it does not
necessarily limit the possibilities very closely, as there were Jews settled in significant numbers all over the eastern
part of the Roman Empire.” (France, Matthew : An Introduction and Commentary, 30.) Even though “Palestine
might seem the obvious place for such a „Jewish‟ work to have been produced,” B.H. Streeter argues that “it in fact
derives from Antioch.” (France, Matthew : An Introduction and Commentary, 30.)
10
Osborne and Arnold, Matthew, 31.
11
“Matthean scholarship changed when B.W. Bacon proposed his fivefold topical model. Bacon presented an
entirely new outline, one based on Matthew‟s clear alternation between narrative and discourse. Matthew‟s use of
five major discourses reveals a Christological tendency: Jesus is a new Moses who gives a new Law for the church.”
(Green, McKnight, and Marshall, Dictionary of Jesus and the Gospels, 529.)
12
Bromiley, The International Standard Bible Encyclopedia, 282.
13
Riches and Sim, The Gospel of Matthew in Its Roman Imperial Context, 2.
14
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to Matthew‟s relations to the wider world of the Roman empire may open up new insights both
into Matthew‟s Gospel and the community out of which it came.”15
Knowing the social background, hopefully the modern reader can perhaps begin to
imagine how “this Gospel or one of its sources may have been used as a training manual for new
Christians; rabbis taught oral traditions, but Jewish Christians needed a body of Jesus‟ teachings
in writing for Gentile converts.”16 Lacking a model to follow, Matthew writes a Gospel that
seeks to primarily teach and expound on the teachings of Jesus. Osborne argues that one of
Matthew‟s purposes in writing his Gospel is to provide for a need in catechism within the
church. “It is probably true that the centrality of the five discourses does likely relate to the
catechetical needs of the church.”17 With this in mind, the words of Jesus in the Beatitudes can
be seen as counter-cultural and revolutionary in its approach to godly living.
Exegesis
Matthew begins the fifth chapter with Jesus going up the mountain.18 This sets the stage
for the comparison of Jesus as the new Moses who gives a new law.19 It is probable that “the
association with the ascent of Moses on Mount Sinai is connected with the phrase ἀναβαίνω εις
ηὸ ὂρος.”20 In Exodus, we are reminded of “the severity of the law (that) was first given by
Moses on the mountain, but the people were forbidden to draw close. Now with Jesus, all are
15
16
17
18
“The text is linked immediately with 4:25, and no new beginning is apparent. The material which is used by the
evangelist comes from Mark 1:21; Matthew also uses the going up on the mountain from Mark 3:13.” (Luz and
Koester, Matthew 1-7 : A Commentary, 223.)
19
“Many scholars think that Matthew here recalls Moses‟ revelation on Mount Sinai.” (Keener, A Commentary on
the Gospel of Matthew, 164.)
20
Luz and Koester, Matthew 1-7 : A Commentary, 224.
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invited to draw near to him to hear the gift of the gospel.”21 After his ascent, he sat down. “The
portrayal of Jesus as seated with „disciples‟ gathered around him casts him in the role of a
rabbinic teacher; sitting was the posture for authoritative teaching, as also in the synagogue.”22 23
This act of sitting down shows how “Jesus‟ superior revelation also makes him superior to those
who „sit in Moses‟ seat‟; Jewish teachers advised one to receive a Torah scholar‟s words with
fear and trembling as if one received them from Sinai.” Matthew frames this whole passage in
such a way that his readers would make the connection between the giving of the law in Mount
Sinai and to the new law that Jesus will now bring.
v.2 gives us further insight into the Moses-Jesus comparison. According to Keener, the
term “opened his mouth” “represents a Semitic idiom.”24 Perhaps, Matthew is trying to grab his
reader‟s attention through his choice of words. He continues to grab his reader‟s attention by
immediately launching into the Beatitudes. “The name beatitude is derived from the Latin
beatitude, which corresponds to the Greek μακαριζμός (“macarism”).”25 “The term designates a
literary genre; it originates from the adjective μακάριος (“blessed” or “happy”), which is
repeated nine times in SM/Matt. 5:3-11.”26 27
21
Simonetti, Matthew 1-13, 77.
22
France, The Gospel of Matthew, 157-58.
23
The act of sitting down has been linked with the way that rabbis taught. Those who would listen to the rabbi are
portrayed as standing up. “That Jesus sat to teach fits expected patterns of Jewish instruction.” Keener, A
Commentary on the Gospel of Matthew, 164.
24
Keener, A Commentary on the Gospel of Matthew, 164.
25
This is “a label that may have been used perhaps even in the New Testament itself.” (Betz and Collins, The
Sermon on the Mount : A Commentary on the Sermon on the Mount, Including the Sermon on the Plain (Matthew
5:3-7:27 and Luke 6:20-49), 92.) According to Keener, the fact that Matthew begins with the Beatitudes may
“reflect the broader Greco-Roman practice of a proem warming up an audience.” (Keener, A Commentary on the
Gospel of Matthew, 164.)
26
Betz and Collins, The Sermon on the Mount : A Commentary on the Sermon on the Mount, Including the Sermon
on the Plain (Matthew 5:3-7:27 and Luke 6:20-49), 92.
27
“Some scholars have proposed an Egyptian origin. Beatitudes are rather frequent in Egyptian literature, so that an
Egyptian origin is conceivable.” (Betz and Collins, The Sermon on the Mount : A Commentary on the Sermon on the
Mount, Including the Sermon on the Plain (Matthew 5:3-7:27 and Luke 6:20-49), 93.)
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v. 3 starts off with the pronouncement that blessed are those who are πηωτοὶ ηῶ πνεύμαηι
(poor in spirit). How are we supposed to understand the term “poor in spirit”? “The term poor
could encompass either physical poverty (Lk 6:20), or the faithful dependence on God that it
often produced.”28 Should we see it as a physical type of poverty, or the spiritual type? If we
argue that it is the spiritual type, questions still remain. “Does the expression envision a state of
somatic or psychic deprivation, or a form of piety?”29 The problem lies in the fact that this is the
only occasion where the term “poor in the spirit” appears in the New Testament or in the Greek
language. No other Christian source repeats this term.30 “As the usage of the vocabulary shows,
the meaning of the term „poor‟ must be determined contextually. Was it intended in the
economic sense or merely figuratively?”31 Betz is of the opinion that “the expression „poor in
(the) spirit‟ first of all points to an intellectual insight into the human condition. The attitude
adequately corresponding to that insight is „humility,‟ a virtue highly praised in antiquity.”32 33 34
v. 4 is a passage that is often misunderstood. Jesus calls blessed “those who mourn, for
they will be comforted.” “To say simply that those who mourn are “happy” would clearly be
nonsense. Their “happiness” consists in the fact that they will be comforted.”35 Jewish religion
has a positive view on mourning compared to the Greeks and the Romans who saw mourning as
28
29
30
on the Plain (Matthew 5:3-7:27 and Luke 6:20-49), 111-12.
31
32
on the Plain (Matthew 5:3-7:27 and Luke 6:20-49), 115-16.
33
Further questions arise in the understanding of v. 3a. “Is the dative of ηῳ πνεύμαηι instrumental or referential?
Does “spirit” refer to human or divine spirit?” (Betz and Collins, The Sermon on the Mount : A Commentary on the
Sermon on the Mount, Including the Sermon on the Plain (Matthew 5:3-7:27 and Luke 6:20-49), 111.)
34
Smith provides an interesting approach in his interpretation to this verse. Smith, ""Blessed Are the Poor in (Holy)
Spirit"? (Matthew 5:3),"
35
France, The Gospel of Matthew, 165.
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a “practice of the uneducated masses.”36 Thus, this beatitude presents an idea that is counter-
cultural to the Matthean community from which it originated and the general culture of first
century Palestine. It also flows from the preceding verse: “if poverty characterizes the human
condition in general, then grief is the expected human response.”37 38
v. 5 expresses Jesus‟ blessings for those who are πραεις (meek). This passage finds its
echo in Psa. 37:11 where it says that the “meek will inherit the earth.” France states the term
“meek is a variation on the notion of „the poor in (the) spirit.”39 It is usually a synonym for the
word “humility.”40 It is important to note that meekness cannot be understood as mere weakness.
“Weakness is yielding to our nature: meekness is mastery over it.”41 A meek person is someone
whose “main concern is not for his own interests or reputation. He is ruled by love for God and
his neighbour. He seeks first the kingdom of God.”42 It takes considerable strength to display
meekness.
v.5b begs the question: what does the word “earth” or “land” mean within this passage?
Is it referring to the land of Israel or is it referring to the whole earth as we know it? Although
Psa. 37:11 is referring to the Promised Land, “here it is extended to mean the whole world.
Those who are faithful will rule with Christ first for his reign on earth and then for all eternity.”43
36
37
38
“Some interpret „those who mourn‟ (οἱ πενθοσνηες, a present tense substantival participle to stress the ongoing
nature of it) as „mourn‟ in the midst of persecution or poverty, linking with vv.10-12; other interpret it as „mourn‟
for sin. Once again, however, it is best to see this as a both – and namely, those who „groan under the burden of
sorrow and guilt and thereby turn to God for forgiveness and health.” (Osborne and Arnold, Matthew, 166.
39
France, The Gospel of Matthew, 126.)
40
41
Martin, The Beatitudes, 40.
42
Martin, The Beatitudes, 40.
43
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This is in keeping with France‟s observation that in this beatitude, Jesus does not apply it
territorially, “but in terms of the ultimate vindication of the meek. God will give them the high
place they would not seize for themselves.”44
v. 6 bring us to the difficult question of how to understand the term δικαιοζύνη within the
Beatitudes. Should we understand „righteousness‟ “as God‟s own activity that is imparted
through the redemption of Christ, or as a human effort to achieve righteousness”?45 Since the
term has been used in LXX to refer to “deliverance” or “salvation,” “many interpreters have
suggested that δικαιοζύνη here represents not the behaviour of the disciple but rather the action
of God, understood either as his exercise of „justice‟ in the world, especially as his intervention
on their behalf, or as his saving gift of „justification‟ in the Pauline sense.”46 However, the
Matthean usage “is overwhelmingly concerned with right conduct, with living the way God
requires.”47 Perhaps, this is the intended meaning of δικαιοζύνη in Matthew.
Osborne says that the key to understanding the meaning of δικαιοζύνη is distinguishing
between a spiritual (“righteousness”) or a socioeconomic interpretation (“justice”) of this term. 48
However, as Betz opines, the Sermon on the Mount “does not seem to distinguish between the
goal of personal righteousness and that of social justice. Both together are envisioned, and indeed
one cannot be had without the other.”49 This understanding of δικαιοζύνη greatly amplifies the
44
France, Matthew : An Introduction and Commentary, 115.
45
46
47
48
49
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terms διθάω and πεινάω.50 The follower of Christ is one who greatly desires for righteousness.
“This can only be done if the human appetites are clearly directed toward this goal.”51 Hungering
and thirsting for righteousness requires a single-minded approach towards God and his
righteousness.
v.7 requires us to struggle with the term “mercy” and how to understand its usage in this
Matthean passage. “Mercy is closely linked with forgiveness, but is broader here than just the
forgiveness of specific offenses: it is a generous attitude which is willing to see things from the
other‟s point of view and is not quick to take offense or to gloat over others‟ shortcomings.”52
The merciful “are those who would not harm others but would show compassion toward their
need.”53 They “are not those who seek to bring in the kingdom by force. The mercy Jewish
people generally hoped to receive was expected in the day of judgment.”54 The term ἐλεἠμονες is
“a present participle emphasizing the continuous nature of it.”55 This calls for “a life that centers
on showing mercy to others” continually.56
How should we understand the term “pure in heart” in v. 8? It seems that this is a
reflection of Psa. 24:3-4. According to the Psalmist, it is the one with “clean hands and a pure
heart” who is able to stand in the presence of God. “There are two nuances – they are morally
upright and not just ritually clean, and they are single-minded in their commitment toward
50
“In Mt 5.6 the two terms διθάω and πεινάω mutually reinforce the meaning of great desire.” Both words are under
the category “Desire Strongly.” (Louw and Nida, Greek-English Lexicon of the New Testament : Based on Semantic
Domains, 291.)
51
52
53
Keener, A Commentary on the Gospel of Matthew, 169.
54
Keener and InterVarsity Press., The Ivp Bible Background Commentary : New Testament,
55
56
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God.”57 The Jewish environment at the time “regarded purity of heart as a virtue of great
importance.”58 In antiquity, the concept of impurity was closely related to external pollution. The
concept of purity is then linked to ritual purification.59 “By the time of early Christianity all
antiquity had concluded that a person‟s inner disposition was a matter of the greatest
significance, ritual or no ritual, so that the concept of purity of the heart or soul acceded to the
status of a virtue.”60 Purity of heart goes beyond ritual purification! “Therefore, one can conclude
that „the pure in (the) heart‟ are synonymous with „the poor in (the) spirit.‟ Indeed, purity of the
heart is a virtue that underlies all ethical attitudes in the SM (Sermon in the Mount).”61 „Pure in
heart‟ cannot be merely understood as separation from worldly activities and worldly people; it
must be understood as “obedience toward God in the world and as hope for a future seeing of
God which is more than private individual experience.”62 The understanding and the promise of
the Beatitudes cannot be privatized at the expense of misunderstanding its communal nature.
“Is the term „peacemakers‟ (in v. 9) to be taken in the religious or in the political/social
sense?”63 “Scholars have pointed out that εἰρηνοποιός is a verbal adjective typical of Hellenistic
Greek.”64 The honorific “the peacemaker” in Hellenistic literature outside the New Testament is
57
58
59
60
61
62
63
64
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linked with ruler-cult notions.65 Based on these facts, Windisch argues that this beatitude is “a
veiled polemic by early Christianity against the Roman imperial cult.”66 Suddenly, “the work of
beneficence done in the smallest circle is placed at the same level as the worldwide benefits of an
Alexander and Augustus.”67 Does this verse then “reflect a political stance of resistance?”68
It is certainly difficult not to read the political implications of this passage. After all, “the
admonition to make peace has a central place in wisdom and in rabbinical parenesis.”69 70 “These
implications, however, are regarded entirely as a matter of personal example on the part of the
individual disciples.”71 In other words, “there is no interest in the disciples acting as a political
group, dedicated to negotiating reconciliation between opposing parties.”72 73 This passage
“simply educates the disciples so that they develop attitudes appropriate for the teaching of
Jesus” instead of being used as “a general guide for political behaviour.”74
“The designation of the addressees in vs 10a introduces one of the most crucial issues of
ancient thought, persecution for the sake of righteousness: “Blessed are those who are persecuted
65
66
67
68
69
70
It is interesting to note that “when Jewish teachers spoke of „peace,‟ they thought on an interpersonal level in
general, not just among nations.” (Keener, A Commentary on the Gospel of Matthew, 169.)
71
72
73
This runs contrary to France‟s explanation of this Beatitude: “This beatitude goes beyond a merely peaceful
disposition to an active attempt to ‘make’ peace, perhaps by seeking reconciliation with one’s own enemies, but also
more generally by bringing together those who are estranged from one another.” (emphasis mine) (France, The
Gospel of Matthew, 169.)
74
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for the sake of righteousness.”75 If they suffer for the sake of righteousness, which they will, it
will not come as a surprise. They will be a part of a long line of “Old Testament prophets (who)
suffered in bringing God‟s word to Israel.”76
This particular beatitude also “takes a special place for reasons of form and content.
Formally, it stands at the end of the series of beatitudes stated in the third person plural.”77 “The
second line (vs 10b) repeats the second line of the first beatitude (vs 3b), thus creating an
inclusio.”78 “While the first set of four beatitudes emphasizes themes of pursuing righteousness,
the second set of four speaks of endurance for the sake of righteousness. Thus, the prominence of
the dual concept of righteousness is demonstrated.”79 Since the true disciple is someone who is
identified as merciful and a peacemaker, it marks “out the true disciple not as a hermit engaged
in the solitary pursuit of holiness but as one engaged in society, and such engagement has its
cost.”80
v.11 is unique in that it “lacks the epigrammatic conciseness of vv. 3-10, nor does it
repeat their regular formula „for it is they/ to them ...‟”81 “Moreover, its change to a second-
person form links it directly with the verses that follow rather than with vv. 3-10.”82 “Apart from
these formal differences, there is, however, no break in the logic between vss 10 and 11.”83 The
75
76
77
78
79
80
81
82
83
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switch into second-person plural in v. 11 is amazing in its theological implication: “for the first
time in the SM Jesus is identified as speaker, and the fact is also stated that an identifiable group
of persons have responded positively to his teaching and are willing to bear the consequences.”84
His address is not directed towards an abstract, non-existent audience but to a specific living
community of believers.
Betz asserts that
the tenth and last beatitude has an altogether different form. Instead of continuing the
initial “Blessed are ...” in vss 3-11, it begins by issuing a double call for joy: “Rejoice and
be glad”. This double call appeals to the hearers or readers for what amounts to a
liturgical response much like „hallelujah‟ or similar exclamations.85
This last beatitude “addresses the disciples directly.”86 “The call to be glad about persecution
sounds paradoxical, particularly in the exuberant terms Matthew uses.”87 This must be
understood in this way: “the blessing is not in the suffering in itself but in its promised
outcome.”88 The disciples have a reason to celebrate in spite of all the persecution they may
suffer in this lifetime because their future reward outweighs any negativity they may experience
in this lifetime. The „great‟ reward that is promised is not clearly spelled out beyond the fact that
it is “in heaven.” This should not be understood simply as a physical location; instead, it should
be understood as a relationship with God.89
84
85
86
87
88
89
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Analytical Outline
Central idea:
Jesus is the new lawgiver and the Beatitudes are the new laws for the new covenant. (5:1-
12).
I. Jesus is the new lawgiver. (vs 1-2)

a. Jesus goes up to the mountain just like Moses. The difference is that instead of
man (Moses) going up to God, it is God who comes down to man in the person of
Jesus. (v.1a)
b. Jesus sits down and assumes a position that has been traditionally linked to rabbis
teaching. (v. 1b)
c. He opens his mouth to speak to the crowd. This is in keeping with the long line of
prophets who opened their mouth to speak the word of God to Israel. (v.2)
II. The new way of living that Christ calls us to have in Him.
a. Thou shalt be humble (v. 3). In order to inherit the kingdom of heaven, we have to
be poor in spirit.
b. Thou shalt be mournful (v.4). We must mourn over our sins and our general
human condition. Only when we do this can we be comforted by God.
c. Thou shalt be meek (v. 5) If we humble ourselves, God will lift us up and give us
the places that we cannot seize on our own.
d. Thou shalt hunger and thirst for righteousness (v.6) We need to be single-minded
in our desire to be righteous and show righteousness to others.
e. Thou shalt be merciful (v 7). Christ calls us to forgive others and have an attitude
that is not quick to be offended by others.
f. Thou shalt be pure in heart (v 8). To see God, we need to be in a constant state of
following after God and his ways.
g. Thou shalt be peacemeakers (v 9). If we want to be called children of God, we
need to join ourselves to the ministry of reconciliation.
h. Thou shalt consider it blessed if others persecute you for the sake of righteousness
(v 10). Those who exhibit righteousness as Christ has called them to exhibit it will
often be looked down upon and harassed for their refusal to act like the rest of
society.
i. Thou shalt consider it blessed when others revile you for the sake of Christ (v 11).
This world does not appreciate those who do not follow the rules of their gods
(money, sex, power). Because Christ-followers oppose the gods of their day, they
will be reviled for Christ‟s name and honour.
j. Thou shalt rejoice (v 12). Even though this world may bring its trials and
tribulations, God has a reward for his people.
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Synthesis: Comprehensive Summation/Conclusion
Matthew‟s purpose in Matt. 5:1-12 is to offer a new way of living for the Church. In fact,
this is the reason behind France‟s decision to refer to the “Sermon on the Mount” as the
“Discourse on Discipleship.”90 Sermon on the Mount is often “a term which too often conveys to
modern hearers the concept of a general code of ethics rather than the specific demands of the
kingdom of heaven.”91 It is a call to “a radically new lifestyle, in conscious distinction from the
norms of the rest of society.”92
It was once said that “the Lord went up the mountain (so) that he might give the precepts
of the heavenly commandments to his disciples, leaving the earthly and seeking the sublime
things as though already placed on high.”93 This is exactly what Jesus did in Matt. 5:1-12. He,
like Moses, goes up to the mountain. He, like Moses, reveals a new way of living for the people.
This, however, is where the comparisons stop. While the act is similar, there is something
profoundly different that Matthew introduces in this parallel story. The first story is the story of a
man who God ordains to be the lawgiver. The second story is about the Lawgiver Himself giving
the laws to His own people. The laws of the old covenant distinguished the people of Israel from
its neighbouring countries. It marked them as the people of God. Likewise, the new laws of the
new covenant are the very things that distinguish the Church of Christ from its neighbouring
atheist milieu. The Beatitudes provide us with a fresh, new outlook on living a life that is
pleasing to God. It teaches us about the greatness of God and how the pursuit of God is the
greatest thing that we can do with our lives. It also teaches us that God is a rewarder of those
who fervently seek Him and follow after His ways. To love God is to love others.
90
91
92
93
Simonetti, Matthew 1-13, 77.
Sid Sudiacal
Application
Within evangelical Christian circles, the notion of „having a relationship with Jesus
Christ‟ is very important. However, this intensely private and emotional way of describing our
relationship with Jesus can sometimes fail to shed light on what it means to have a relationship
with Jesus Christ. What does it look like to have a relationship with Christ? What does it mean to
have this type of relationship? In response, we hear a lot of diverse opinions on what this means
or how to interpret this question.
The Beatitudes provide us with the tools we need to answer this question. By viewing it
as the new laws for the new covenant, we can look to it for guidance in how to live our lives. In
the same way that we know how the Ten Commandments should be followed by every Christian,
we need to see Jesus‟ macaristic sayings in the same light. The call for humility should resound
within the hearts of those who follow Christ. The meekness the God-Man displayed in his life
should be the same virtue we exhibit in ours. The single-minded purpose and pursuit to follow
God in every area of our life is invasive and extensive in its approach but any less is a sin.
Through the Beatitudes, we can learn what it means to have a personal relationship with Jesus
Christ. It moves away from the abstractions of „having a relationship‟ into real life nitty-gritty,
this-is-what-a-relationship-with-Jesus Christ-looks-like understanding. Blessed are those who
follow the Beatitudes, for they shall live lives that are pleasing to God.
Sid Sudiacal
BIBLIOGRAPHY
Betz, Hans Dieter, and Adela Yarbro Collins. The Sermon on the Mount : A Commentary on the
Sermon on the Mount, Including the Sermon on the Plain (Matthew 5:3-7:27 and Luke
6:20-49). Hermeneia--a Critical and Historical Commentary on the Bible. Minneapolis:
Fortress Press, 1995.
Bromiley, Geoffrey William. The International Standard Bible Encyclopedia. Fully rev. ed. 4
vols. Grand Rapids, Mich.: W.B. Eerdmans, 1979.
DeSilva, David Arthur. An Introduction to the New Testament : Contexts, Methods & Ministry
Formation. Downers Grove, Ill. Leicester, England: InterVarsity Press ;Apollos, 2004.
France, R. T. The Gospel of Matthew. The New International Commentary on the New
Testament. Grand Rapids, Mich.: William B. Eerdmans Pub., 2007.
France, R. T. Matthew : An Introduction and Commentary. The Tyndale New Testament

Commentaries. Downers Grove, IL: InterVarsity Press, 2007.
France, R. T. Matthew : Evangelist & Teacher. New Testament Profiles. Downers Grove, Ill.:
InterVarsity Press, 1998.
Green, Joel B., Scot McKnight, and I. Howard Marshall. Dictionary of Jesus and the Gospels.
Downers Grove, Ill.: InterVarsity Press, 1992.
Keener, Craig S. A Commentary on the Gospel of Matthew. Grand Rapids, Mich.: W.B.
Eerdmans Pub., 1999.
Keener, Craig S., and InterVarsity Press. The Ivp Bible Background Commentary : New
Testament. Downers Grove, Ill.: InterVarsity Press, 1993.
Louw, J. P., and Eugene Albert Nida. Greek-English Lexicon of the New Testament : Based on
Semantic Domains. 2nd ed. 2 vols. New York: United Bible Societies, 1989.
Luz, Ulrich, and Helmut Koester. Matthew 1-7 : A Commentary. [Rev. ed. Hermeneia--a Critical
and Historical Commentary on the Bible. Minneapolis, MN: Fortress Press, 2007.
Martin, Hugh. The Beatitudes. London: SCM Press, 1952.
Osborne, Grant R., and Clinton E. Arnold. Matthew. Zondervan Exegetical Commentary Series,
New Testament. Grand Rapids, Mich.: Zondervan, 2010.
Sid Sudiacal
Riches, John Kenneth, and David C. Sim. The Gospel of Matthew in Its Roman Imperial Context.
Journal for the Study of the New Testament Supplement Series. London ; New York: T &
T Clark International, 2005.
Simonetti, Manlio. Matthew 1-13. Ancient Christian Commentary on Scripture New Testament.
Downers Grove, Ill.: InterVarsity Press, 2001.
Smith, Robert Harry. ""Blessed Are the Poor in (Holy) Spirit"? (Matthew 5:3)." Word & World
18.4 (1998) 389-96.

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ON MATT.

5:1-12: AN EXEGETICAL PAPER

written in the first century.7

represented as a new Moses who brings a new law.12

into Matthew‟s Gospel and the community out of which it came.”15

be seen as counter-cultural and revolutionary in its approach to godly living.

repeated nine times in SM/Matt. 5:3-11.”26 27

adequately corresponding to that insight is „humility,‟ a virtue highly praised in antiquity.”32 33 34

condition in general, then grief is the expected human response.”37 38

place they would not seize for themselves.”44

requires.”47 Perhaps, this is the intended meaning of δικαιοζύνη in Matthew.

between a spiritual (“righteousness”) or a socioeconomic interpretation (“justice”) of this term. 48

on showing mercy to others” continually.56

group, dedicated to negotiating reconciliation between opposing parties.”72 73 This passage

Jesus” instead of being used as “a general guide for political behaviour.”74

suffered in bringing God‟s word to Israel.”76

Betz asserts that

be understood as a relationship with God.89

I. Jesus is the new lawgiver. (vs 1-2)

Synthesis: Comprehensive Summation/Conclusion

norms of the rest of society.”92

or how to interpret this question.

this-is-what-a-relationship-with-Jesus Christ-looks-like understanding. Blessed are those who

France, R. T. Matthew : An Introduction and Commentary. The Tyndale New Testament

Martin, Hugh. The Beatitudes. London: SCM Press, 1952.

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