THE STRUCTURE, MEANING, AND KINGDOM RELATIONSHIPS OF THE BEATITUDES: MATTHEW 5:3-12 By Stephen B. Plaster, Ph.D. 1 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.” 2 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.