The Structure Meaning and Kingdom Relationships of the Beatitudes

THE STRUCTURE, MEANING, AND KINGDOM RELATIONSHIPS OF THE BEATITUDES: MATTHEW 5:3-12

By Stephen B. Plaster, Ph.D.

One of the many highlights of the Gospel of Matthew is the introduction to the Sermon on the Mount compiled by Matthew in Chapters 5:1 through 7:29. Within this narrative, Matthew has organized what historically Jesus said to His disciples on this occasion, which is most likely reconstructed from the actual words of Jesus. After describing the setting for the Sermon,

Matthew provides an introduction known as the beatitudes in Matthew 5:3-16.

The purpose of this research will be to demonstrate the literary structure which is employed by Matthew as it pertains to the beatitudes described in Matthew 5:3-12. The second purpose will be to link and describe the Old Testament references which are mentioned by

Matthew in the beatitudes. The third purpose will be to provide an interpretation of the beatitudes where meaning and findings will be presented. The fourth purpose will be to suggest the relationship of the blessings to the present kingdom as introduced to the disciples in their present day, and the future blessings of an eschatological kingdom. Therefore, the body of the research will address the literary structure, Old Testament references, interpretation, and kingdom relationships. Research findings from sources in support of this analysis will be cited throughout.

Finally, the concluding remarks will summarize the findings of this research. The disciples had much to learn about their relationship with God and with others. The setting of persecution and oppression is appropriate for anyone today who serves as a disciple of Christ.

LITERARY STRUCTURE

A beatitude is a blessing of the highest significance which was uttered by Christ in

Matthew 5:3-10. There are nine beatitudes in total. Each one begins with the announcement

“Blessed” and ends with a resulting blessing preceded by “they,” “theirs,” or “you.”

Structurally, the beatitudes may be grouped as three sets of three in verses 3-5, 6-8, and 9-11, which is based on the introductory word “Blessed” in each of the nine verses, suggesting organization by a keyword. A second structure views the beatitudes as two sets of four in verses

4-6 and 7-9, with verses 3 and 10 used as brackets beginning and ending the two sets based upon the phrase “kingdom of heaven.” A third structure identifies two sets of four verses 4-6 and 7-9 with verse 11 separated by expanding and restating what has previously been stated in versus 3-

10. A fourth structure suggests a sequence of ten beatitudes where verse 12 is a cumulative beatitude but without the opening keyword of “Blessed.”

All the verses in 3-10 are rendered in the third person. This suggests a teaching mode which is applicable to a universal audience. Hearers of these beatitudes may be near or far, disciples or crowds, Jews or Gentiles, and in the present or in the future. Verses 11-12 change to the use of the second person, which evolves from a universal application to a more specific application for those who will come to believe in Jesus as the Christ. The identification with

Jesus introduces the hearer with the coming “kingdom of heaven.” John Nolland states “…here in 5:11, it comes into focus for the first time in Jesus’ public ministry that identification with him is to be key to beneficial participation in the coming kingdom of heaven.”1 The work of the immediate hearers of the beatitudes will soon enable the privately taught pupils (disciples) to be the teachers in a very public ministry.

MEANING BASED UPON OLD TESTAMENT REFERENCES

Matthew has added meaning to the recollection of the beatitudes historically spoken by

Jesus using words or phrases extracted from the Old Testament. By doing so, clarity and context

1 John Nolland, The Gospel of Matthew: The New International Greek Testament Commentary NIGTC (Grand Rapids, MI: Wm. B. Eerdmans, 2005), 208.

3 are added to the meaning of the beatitude. Eight Old Testament references may be found as relating to each one of the beatitudes. These may be sequenced from Matthew 5:3-12 chronologically and grouped into: (1) neediness v. 3-5, (2) mercy v. 6-8, and (3) persecution of the righteous v. 8-9, 12.

In verse 5:3, “poor in spirit” probably alludes to preaching of good tidings to the meek, brokenhearted, captives, and bound described in Isaiah 6:1 because the identification of the hearers (audience) is similar. In verse 5:4, “they that mourn shall be comforted” probably alludes to Jesus’ reading of Isaiah in the synagogue which announced His first coming in their presence to “comfort all that mourn” (Isa. 61:2). In verse 5:5, “inherit the earth” probably alludes to the Psalm of David where the meek are declared as the ones who will inherit the earth at a future date for which they were to wait patiently (Psalms 37:11). In Matthew, Jesus is the

One for whom the Jews awaited. These three beatitudes describe the neediness of those for whom Jesus has words of comfort.

In verse 5:6, “hunger and thirst” probably alludes to the free gift of grace which is good, fully satisfies (the soul), and is without price (Isa. 55:1-2). In verse 5:7, “obtain mercy” probably alludes to the Lord’s claim to Moses that He is merciful and gracious while forgiving iniquity and transgression of a rebellious people at the foot of Mt. Sinai (Exod. 34:6-7). In verse 5:8,

“pure in heart” probably alludes to the Psalm of David declaring blessings from the Lord for those who have a pure heart (thoughts, motives) and clean hands (words, deeds) (Psalm 24:4-5).

These three beatitudes reflect the mercy of the Lord.

In verse 5:9, “peacemakers” probably alludes to the active pursuit as a way of life of seeking peace as referenced in Psalms 34:14. In the final verse 5:12, “persecuted” probably

4 alludes to the persecution of the prophet Jeremiah (Jer. 11:18-21). These two latter beatitudes describe the persecution of the righteous. These eight references are suggested by Craig

Blomberg in his article on Matthew.2

INTERPRETATION OF THE BLESSINGS

Much has been written explaining the meaning of the beatitudes. This research will draw upon several commentaries where each author has presented a viewpoint. A brief look at history will suggest how Matthew was collected. Two interpretations will be discussed which summarizes a variety of interpretations offered throughout the church age. Next, the purpose of the beatitudes will be discussed which will name the audience addressed and the applications of the beatitudes.

HISTORY OF MATTHEW

Matthew’s gospel is a narrative written by a first century apostle who is not named in the narrative but which has been attributed to Matthew. It is longer, its narratives are more elaborate, and its structure is more tightly organized than either Mark or Luke. As an example, the Sermon on the Mount contains 107 verses in Matthew, but only 30 verses in Luke. The beatitudes offer a variety of structures whereby the reader may dissect the narrative into a meaningful outline.

The source for the Matthew gospel has not been evidentially proven. However, by using literary analysis techniques, many modern Protestant scholars believe that Matthew was sourced from an earlier gospel of Mark and a second potential source forming a collection of Jesus’

2 Craig L. Blomberg, “MATTHEW,” Commentary on the New Testament Use of the Old Testament, ed. G.K. Beale and D.A. Carson (Grand Rapids, MI: Baker Academic, 2007), 20.

5 teachings which is known as Q source. James A. Brooks concludes, “Therefore, the most likely view of synoptic relationships in general is the traditional, two-document hypothesis that Mark was the first Gospel and that Matthew and Luke used it and Q as their primary sources.”3

There are several possibilities regarding the literalness and the source of the words recorded in the beatitudes. Are these word-for-word utterances of Jesus? Are the words from

Jesus or from Matthew? Were the words spoken at one time and one place? The consensus of many scholars is that Matthew accurately records the historical sayings of Jesus. The chiastic layout forming a tightly organized inclusion between 5:3-10 suggests some thought given to structure by Matthew, but this in no way diminishes the teachings of Jesus at a mountain location as stated in Matthew 5:1-2. David L. Turner comments “…that Matthew accurately records the

‘gist’ (ipsissima vox) of a historical sermon which Jesus actually uttered on a mountain….”4

TWO INTERPRETATIONS

The first interpretation of the beatitudes reflects a hortative approach which implies an urging of a course of conduct and character which calls for a response. Each verse suggests a character trait followed by a reward. For example, in verse 5:3, those who are “poor in spirit” are rewarded with the “kingdom of heaven.”

The meaning of each verse is suggested both by the Old Testament allusion previously discussed and the context of the place, time, and audience that Matthew is addressing. This places the time as Jesus’ teaching to the disciples in Galilee in the reign of Herod Antipas. For

3 James A. Brooks, “The Unity and Structure of the Sermon on the Mount,” Criswell Theological Review 6.1 (1992): 23. 4 David L. Turner, “Whom Does God Approve? The Context, Structure, Purpose, and Exegesis of Matthew’s Beatitudes,” Criswell Theological Review 6.1 (1992): 31.

6 example, in verse 5:7, the disciple’s reward based on grace is as one who has been shown mercy.

Therefore, the disciples are urged to respond by showing mercy as a character trait in their conduct toward others.

Another example is found in verse 5:9, where the character trait of peace and the conduct of a “peacemaker” are rewarded by inclusion as “sons of God.” One can visualize that if a person has been reconciled to God (i.e. made joint heirs in His family) after rebelling against the will of God, then a person can be reconciled to a person in one’s conduct with others. Allen

Ross has provided an interpretation for each of the eight verses in 5:3-10 which may be summarized as a hortative interpretation of the beatitudes. Ross says, “In some ways, the Lord’s declaration of ‘blessed’ is a pledge of divine reward for the inner spiritual character of the character of the righteous….”5

The second interpretation reflects a prophetic approach which pronounces blessing in the present but with a prophetic future blessing assurance to follow. The beatitude forms as a teaching model which was used both in the Old Testament (e.g. Proverbs) and in Jewish literature (e.g. Apocrypha). On the one hand, they promise comfort to those who are suffering in the present, but also a future inheritance in the kingdom. The promised blessings in verses 5:3-6 are directed at those who are in a condition of suffering while the promised blessings in verses

5:7-10 focus on those who have attained and exhibit a changed life in obedience to Jesus. The second set of four verses may indicate the character traits of those who are members of the kingdom.

55 Allen Ross, “The Beatitudes (Matthew 5:1-12), “Bible.org (March, 2006), under “Settings,” http://bible.org/seriespage/beatitudes-matthew5:1-12 (accessed March 4, 2010).

It is also apparent that the normal conditions of joy and success are reversed such that being “persecuted for righteousness’ sake” (v. 10) results in the unexpected “rejoicing” and

“reward in heaven” in verse 12. James W. Thompson expresses this as follows, “The new dimension of the apocalyptic literature is the beatitude which pronounces the blessing on those whose lives are not filled with good things and who are called blessed in the context of suffering.

This paradoxical situation can be stated only because the glorious future is anticipated in the perilous moment.”6

The beatitudes form an introduction to the first of five discourses of Jesus which introduces the concept of the kingdom of heaven. This kingdom is in the present and will be completely fulfilled in the future. Deffinbaugh suggests that a kingdom is comprised of a ruler, a reign, and a realm. Deffinbaugh states that, “Just as the eight beatitudes describe the qualities of every citizen of the kingdom, so the eight blessings belong to each of them.”7

PURPOSE OF THE BEATITUDES

The beatitudes state who is blessed and why the person is blessed in each of the eight verses. For example, in verse 5:7, they “obtain mercy” and are blessed because they are “the merciful.” Each of the first four (5:3-6) are related to God while the second four (5:7-10) are related to other persons. The audience is literally the disciples (5:1-2) but also are all those who are persecuted for righteousness (5:10). As Dietrich Bonhoeffer stated, “It is the beatification of those who are persecuted for the sake of a just cause….”8

6 James W. Thompson, “The Background and Function of the Beatitudes in Matthew and Luke” Restoration Quarterly 41.2 (2nd Quarter, 1999): 111. 7 Bob Deffinbaugh, “The Sermon on the Mount,” Bible.org (February, 2002), under “Settings,” http://bible.org/seriespage/sermon-miunt (accessed March 4, 2010). 8 Dietrich Bonhoeffer, Ethics, (New York: Simon & Schuster, 1995), 61.

The kingdom of heaven (5:3, 10) is a present gracious gift for those who will live by the standards Jesus has taught. This means acting in obedience to His standards of a righteous life which are hungered and thirsted after (5:6). G.E. Ladd comments, “But the kingdom is not only a future gift; it is also a present gift to those who will renounce all else and throw themselves unreservedly upon the grace of God.”9

APPLICATION OF THE BEATITUDES

The application of the beatitudes has been suggested by many scholars. These applications vary as: (1) ethics for personal life, (2) conditions during dispensations of law and grace, (3) social gospel for all nations, (4) universal code of ethics for all peoples, and (5) ethical teachings for both the twelve disciples and disciples of all ages living during and between the two advents of Christ. As Donald Hagner relates, “The kingdom is theirs now (5:3, 10) and the fullness of eschatological blessing will be theirs at the consummation of the age, as the future tense verbs indicate.”10 The disciples have received a new status not based on the Law and the prophets but upon the person of Jesus Christ.

RELATIONSHIP TO THE KINGDOM

Most scholars view the beatitudes as presenting a picture of the kingdom as present with the first advent of Jesus. This occurs when Matthew shifts from the third person in verses 5:3-10 to the first person in verses 5:11-12 where the focus is on the twelve disciples in the present.

Anyone in the crowd (multitudes) in verse 5:1 who hears, understands, and is obedient to Jesus’ teachings are likely also to be included in the kingdom. Further, anyone who acts like a disciple

9 G.E. Ladd, A Theology of the New Testament, (Grand Rapids, MI: Wm. B. Eerdmans, 1974), 132. 10 Donald A. Hagner, “Holiness and Ecclesiology: The Church in Matthew;” Built Upon the Rock: Studies in Matthew, ed. Daniel M. Gurtner and John Nolland (Grand Rapids, MI: Wm. B. Eerdmans, 2008), 180.

9 of Christ after the first advent and before the second advent is likely also included in the kingdom because the gospel is intended for all and its rewards are for all based upon the same conditions outlined to the disciples. David Crump describes this as not two different kingdoms but teaching to the different situations of life. Further, the beatitudes (5:3-10) describe the process of entering this kingdom, what heart attitudes are necessary, and the blessings that one gains because of such repentance.”11

The beatitudes incorporate a single kingdom with a near and future fulfillment. This also lays the groundwork for the parables taught in the following text in Matthew. It also should be understood that God sees everything at once whereas humans, at best, see a continuum of

“already and not yet” where we understand present reality but not fulfilled future reality. As church age believers, one can understand the historical process of the development of the kingdom for the past 2000 years, but one can only trust by faith that the kingdom will be fulfilled. As Craig Blomberg says, “…the prophetic author recognizes and expects his audience to recognize both a preliminary fulfillment during OT history and a more distant fulfillment accompanying the future messianic age.”12 We must also apply this realization to one’s understanding in the church age and not take an either/or approach to the kingdom but rather a both/and approach.

CONCLUSION

The beatitudes are structured in a tightly organized literary inclusion with verses 5:3 and

5:10 forming bookends. Matthew writes in a style which uses a common teaching method of the

11 David Crump, “Once You Have Read It What Do You Do With It?” Criswell Theological Review 6.1 (1992): 10. 12 Craig Blomberg, “Interpreting Old Testament Prophe3cy ibn Matthew: Double Fulfillment,” Trinity Journal 23.1 (2002), under “Settings,” http://beginningwithmoses.org/articles/mattclb.htm (accessed March 4, 2010).

10 period to better engage and teach the audience of early Christian Jews. Each verse from 5:3 to

5:12 relates to an Old Testament verse by either a keyword or by allusion to the thought expressed in the Old Testament verse. This connection is sometimes to the prophets and to

David as well. The relationship to Israel’s past is connected to the future which includes promises and fulfillment through the person of Jesus Christ. The purpose of recollecting the beatitudes is to: (1) show the standards for those who are in the kingdom, (2) describe the conditions of the dispossessed while indicating the rewards for these persons, (3) announce to the audience that the long-promised kingdom has arrived, and (4) declare that the kingdom is

“already and not yet” in the present and to be fulfilled in the future. This allows any disciple of

Christ to understand the meaning of Jesus’ teaching. Finally, the application of these insights opens the window for what is to follow in the parables and discourses of Matthew and as a comparative enabler to the narratives in Luke and Mark.

Bibliography

Blomberg, Craig L. “MATTHEW.” In Commentary on the New Testament Use of the Old Testament, ed. G.K. Beale and D.A. Carson 1-11. Grand Rapids, MI: Baker Academic, 2007.

Blomberg, Craig L. “Interpreting Old Testament Prophecy in Matthew: Double Fulfillment.” Trinity Journal 23.1 (2002) http://beginningwithmoses.org/articles/mattclb.htm (accessed March 4, 2010).

Bonhoeffer, Dietrich. Ethics, New York: Simon & Schuster, 1995.

Brooks, James A. “The Unity and Structure of the Sermon on the Mount.” Criswell Theological Review 6.1 (1992): 15-28.

Crump, David. “Once You Have Read It What Do You Do With It?” Criswell Theological Review 6.1 (1992): 3-14.

Deffinbaugh, Bob. “The Sermon on the Mount.” Bible.org (February, 2002), http://bible.org/seriespage/sermon- mount (accessed March 4, 2010).

Hagner, Donald A. “Holiness and Ecclesiology: The Church in Matthew.” Built Upon the Rock: Studies in Matthew, edited by Daniel M. Gurtner and John Nolland, 170-186. Grand Rapids, MI: Wm. B. Eerdmans, 2008.

Ladd, G.E. A Theology of the New Testament. Grand Rapids, MI: Wm. B. Eerdmans, 1974.

Nolland, John. The Gospel of Matthew: The New International Greek Testament Commentary NIGTC. Grand Rapids, MI: Wm. B. Eerdmans, 2005.

Ross, Allen. “The Beatitudes (Matthew 5:1-12). “Bible.org (March, 2006). http://bible.org/seriespage/beatitudes- matthew5:1-12 (accessed March 4, 2010).

Thompson, James W. “The Background and Function of the Beatitudes in Matthew and Luke.” Restoration Quarterly 41.2 (2nd Quarter, 1999): 109-116.

Turner, David L. “Whom Does God Approve? The Context, Structure, Purpose, and Exegesis of Matthew’s Beatitudes.” Criswell Theological Review 6.1 (1992): 29-42.