BIBLICAL STUDIES JOURNAL (BSJ) http://www.biblicalstudies.in/ BSJ.2020; 2(4):22-37 Research article 2582-0214 A SOCIO-RHETORICAL READING OF THE MATTHEAN BEATITUDES Isaac Boaheng A Research Fellow & PhD student, Department of Religion and Biblical Studies, University of the Free State, South Africa. Email: [email protected] A R T I C L E I N F O A B S T R A C T Article history: No biblical text has had greater impact on Christianity than the Received 31 Oct. 2020 Accepted 02 Nov. 2020 Sermon on the Mount. Introducing the Sermon on the Mount are Available online:17 Dec 2020 Jesus’ pronouncements commonly known as the beatitudes (cf. Matt. 5:3-12) which establishe the ideology of the teachings which come afterward. This paper examines the Matthean Keywords: Christianity, Beatitudes, Socio- beatitudes using Vernon K. Robbins’ socio-rhetorical approach to Rhetorical, Culture. biblical exegesis which requires that a text be analyzed from five different “textures”, namely, the inner texture, the intertexture, the social and cultural texture, the ideological texture and the theological/sacred texture. Robbins’ approach assumes that a text can be viewed as a rich tapestry of textures each of which represents meaning in a unique way. The study focuses on inner texture, the intertexture and the social and cultural texture. The study concluded that the study and application of the message of the Matthean beatitudes has the potential of improving Christian discipleship in the 21st century society. Author(s) retain the copyright of this article ©2020 Publishedby VEDA Publications This is an open access article under the CC BY-NC-ND license (http://creative commons.org/licenses/by-nc-nd/4.0/ 22 Isaac Boaheng BIBLICAL STUDIES JOURNAL (BSJ) http://www.biblicalstudies.in/ BSJ.2020; 2(4):22-37 Introductory Background Issues (5:11-10) forming a single unit, while the The Sermon on the Mount is among biblical ninth (5:11-12) is an explanation and texts that have had huge influence on summary of the setting for the Matthean Christianity. John R. Stott considers this audience. passage as “the best-known part of the From the early second century the teaching of Jesus, though arguably it is the Church has identified the apostle Matthew as least understood, and certainly it is the least the author of this Gospel.5 G.N. Stanton and obeyed.”1 James H. Burtness agrees with D.A. Hagner maintain that this Gospel was Stott and says, “[t]here is no section of the written within the religious and political Bible which has been so quoted (by non- context after 70 AD.6 Deji Ayegboyin Christians as well as Christians), worked suggests a Palestinian origin is impossible over, commented upon, argued about, taken because Matthew was originally written in apart and put together, preached and taught, Greek.7 A Syrian origin, precisely Antioch, praised and scorned as has the Sermon on the has a wider acceptance. It is widely held that Mount.”2 Scholars have subjected this the beatitudes were pronounced on a passage to various exegetical approaches, mountain in Galilee. John Francis Fenlon theological presuppositions, and ethical maintains that they were delivered on Karn meanings throughout the history of the Hattin, the Horns of Hattin, a mountain Christian Church.3 Introducing the Sermon on whose name comes from the little village at the Mount are Jesus’ pronouncements its northern base and from the two horns commonly known as the beatitudes (cf. Matt. which crown its top.8 Karn Hattin is located 5:3-12; cf. Luke 6:20–23) which establish the ideology of the teachings which follows.4 5 Deji Ayegboyin, The Synoptics: Introductory Notes on the Gospels According to Matthew, Mark and Luke There are nine beatitudes, with the first eight (Ibadan: Global Estida Publishers, 2015), 87. 6 G. N. Stanton, A Gospel for a New People: Studies in Matthew (Louisville, KY: John Knox Press, 1993), 1 John R. Stott, Sermon on the Mount (Illinois: 124; D. A. Hagner, “The Sitz im Leben of the gospel Intervarsity Press, 2000), 5. of Matthew” in DR Bauer and MA Powell (eds.), 2 James H. Burtness, “Life-Style and Law: Some Treasures New and Old: Contributions to Matthean Reflections on Matthew 5:17,” Di 14/1 (1975): 13. Studies, 27-68 (Atlanta, GA: Scholars Press, 1996), 3 Frederick M. Amevenku and Isaac Boaheng, 44-45. “Theological Interpretations of the Sermon on the 7 Deji Ayegboyin, Synoptics, 92. Mount: Making and Old Sermon Relevant for our 8 John Francis Fenlon, “Mount of Beatitudes” in The Time” in Trinity Journal of Church and Theology Catholic Encyclopedia (New York: Robert Appleton Vol. 18 No. 5 (2016): 69-90. Company, 1907). Retrieved October 15, 2015 from 4 Andreij Kodjak, A Structural Analysis of the Sermon New Advent: on the Mount (Berlin: Mouton dc Gruyter, 1986), 42. http://www.newadvent.org/cathen/02369a.htm 23 Isaac Boaheng BIBLICAL STUDIES JOURNAL (BSJ) http://www.biblicalstudies.in/ BSJ.2020; 2(4):22-37 in “Galilee in easy distance of Nazareth, community would understand its role in Cana, and Mt. Tabor to the southwest, of representing Jesus in the world. Tiberias and Lake Gennesaret (the Sea of The beatitudes have been subjected to Galilee) to the east, and of Capharnaum to the many approaches of interpretation.12 The northeast, in the center, therefore, of much of first method, the eschatological approach, the ministry of Jesus.”9 Timothy Dale considers the beatitudes as gracious Howell argues that the original audience of pronouncements of God upon people who the beatitudes is “community network”— need a spiritual reversal. This means they consisting primarily of Jewish Christians at serve as a bridge of hope between the present its inception, but incorporated Gentile and the reality of the future.13 In this sense, believers over time— which had adequate the apocalyptic themes so predominant understanding of the Matthean intention.10 during Jesus’ time would be another aspect This community was not isolated but within the eschatological dimension.14 R. A. connected to other Jewish Christian Guelich posits that Matthew 5:3-5 shares the communities who shred similar challenges eschatological orientation of Isaiah 61:1-3.15 with the Matthean community.11 This The second method is the ethical community was persecuted by the Romans approach which considers the beatitudes as for their faith in and allegiance to Christ. As moral standards used catechetically within the community followed Jesus, their suffering the Matthean community.16 In other words, was viewed as a paradoxical participation in these sayings are a description of Jesus’ salvific ministry. The beatitudes were discipleship while the rest of the Sermon written to encourage the new community, 12 despite the resistance against its presence. Gleaned from Howell, “Examining the Jewish Origins Employed in the Matthean Beatitudes Through this literary piece, the Matthean Through Literary Analysis and Speech Act Theory”, 2-7. 13 D. C. Allison, Studies in Matthew: Interpretation Past and Present (Grand Rapids, MI: Baker Academic, 2005), 178. 14 D. Flusser and R. S. Notley, The Sage from Galilee: 9 Fenlon, Mount of Beatitudes. Rediscovering Jesus’ Genius (4th ed.) (Grand Rapids, 10 Timothy Dale Howell, “Examining the Jewish MI: William B Eerdmans Publishing Company, Origins Employed in the Matthean Beatitudes 2007). Through Literary Analysis and Speech Act Theory” 15 R. A. Guelich, “The Matthean Beatitudes: (PhD Dissertation submitted to South African ‘Entrance-Requirements’ or Eschatological Theological Seminary, 2011), 26. Blessings” JBL 95 (1973), 415-434. 11 R. Bauckham, “For whom were Gospels Written?” 16 See H. Windisch, The Meaning of the Sermon on in Hervormde Teologiese Studies 55 (1999): 865-882, the Mount Translated by SM Gilmour (Philadelphia, 877-882. PA: Westminster Press, 1951). 24 Isaac Boaheng BIBLICAL STUDIES JOURNAL (BSJ) http://www.biblicalstudies.in/ BSJ.2020; 2(4):22-37 reveals the cost of discipleship. The century Palestinian narratives, speeches and emphasis the Sermon places on the law and discourses and how they relate to the social, the need for its appropriation through good cultural, ideological and religious contexts of works demonstrates the concept of the first-century Mediterranean world. The discipleship and hence serves as a support socio-rhetorical approach identifies five for this approach. textures of texts, namely, inner texture, The third, the epitome approach, intertexture, social and cultural texture, considers the beatitudes as epitomising Jesus’ ideological texture and sacred texture by thoughts and theology, based on the which the ancient text may be interpreted.20 Hellenistic philosophers. According to this However, the present study focuses on inner approach the beatitudes are the essence of texture, the intertexture and the social and Christianity.17 Luke Timothy Johnson, an cultural texture. advocate of this view, considers the whole With this introduction, the study now Sermon as the epitome of Jesus’ teaching and proceeds to consider how each texture may hence the essence of Christianity.18 Finally, contribute to the interpretation of the the sapiential approach considers the beatitudes. beatitudes as wisdom offered to the peasant Inner Texture community, which clashed with the values of According to Robbins “Inner textual analysis honour and shame in Mediterranean culture. focuses on words as tools for G. A. Tuttle is of the view that the Sermon on communication.”21 At this stage the the Mount should be interpreted as a wisdom interpreter does not look for the meaning of speech because the wisdom it demonstrates is the passage but for an intimate knowledge of typical of Israel’s wisdom movement.19 words, word patterns, voices, structures, This study examines the Matthean devices, and modes in the text. Inner textural beatitudes using Vernon K. Robbins’ socio- analysis in this study includes repetitive and rhetorical approach to biblical exegesis.