By Leon Bent –
In Matthew 12:1-50 we read the history of a series of crucial events in the life of Jesus. In every man’s life there are decisive moments, times and events on which the whole of his life hinges. This chapter presents us with the story of such a period in the life of Jesus.
One great scholar called the Sermon on the Mount “The Ordination Address to the Twelve.” The Twelve apostles received from Jesus their Ordination address before they went about their task. It is for this reason that some scholars have used other titles: “The Compendium of Christ’s Doctrine,” “The Magna Charta of the Kingdom of God,” “The Manifesto of the King.” All are agreed that in the Sermon on the Mount, we have the essence of Jesus’ teaching to the inner circle of his ‘chosen twelve’.
In actual fact this is even truer than at first sight appears. We speak of the Sermon on the Mount as if it was one single sermon preached on one single occasion. But it is far more than that. There are good and compelling reasons for thinking that the Sermon on the Mount is far more than one sermon, that it is, in fact, a kind of epitome of all the sermons that Jesus ever preached. The Beatitudes could be regarded as the summary of the Christian Faith.
Jesus began to teach when he had sat down. When a Jewish Rabbi was teaching officially he sat to teach. We still speak of a professor’s chair; the Pope still speaks ex cathedra, from his seat. Often a Rabbi gave instructions when he was standing or strolling about; but his really official teaching was done when he had taken his seat. So, then, the very fact that, Jesus sat down to teach his disciples is the indication that this teaching is central and official.
That is most important, for it means that the Beatitudes are not pious hopes of what shall be; they are not glowing, but nebulous prophecies of some future bliss; they are congratulations on what is. The blessedness which belongs to the Christian is not a blessedness which is postponed to some future world of glory; it is a blessedness which exists here and now. It is not something into which the Christian will enter; it is something into which he has entered.
True, it will find its fullness and its consummation in the presence of God; but for all that it is a present reality to be enjoyed here and now. The Beatitudes in effect say, “O the bliss of being a Christian! O the joy of following Christ! O the sheer happiness of knowing Jesus Christ as Master, Saviour and Lord!” The very form of the Beatitudes is the statement of the joyous thrill, and the radiant gladness of the Christian life. In face of the Beatitudes, a gloom-encompassed Christianity is unthinkable.
The word “blessed” which is used in each of the Beatitudes is a very special word. It is the Greek word makarios (Greek). Makarios is the word which specially describes godlike joy.
Human happiness is something which is dependent on the chances and the changes of life, something which life may give and which life may also destroy. The Christian blessedness is completely untouchable and unassailable. “No one,” said Jesus, “will take your joy from you” (John 16:22). The beatitudes speak of that joy which seeks us through our pain, that joy which sorrow and loss, and pain and grief, are powerless to touch, that joy which shines through tears, and which nothing in life or death can take away.
Human happiness is something which is dependent on the chances and the changes of life, something which life may give and which life may also destroy. The Christian blessedness is completely untouchable and unassailable. “No one,” said Jesus, “will take your joy from you” (John 16:22). The Beatitudes speak of the joy which our pain, sorrow and loss, pain and grief, and persecution, are powerless to touch; that joy which shines through tears, and which nothing in life or death can take away.
The world can win its joys, and the world can equally well lose its joys. A change in fortune, a collapse in health, the failure of a plan, the disappointment of an ambition, even a change in the weather, can take away the fickle, fragile joy the world can give. But the Christian has the serene and untouchable joy, which comes from walking forever in the company and in the presence of Jesus Christ.
The greatness of the Beatitudes is that they are not wistful glimpses of some future beauty; they are not even golden promises of some distant glory; they are triumphant shouts of bliss for a permanent joy, that nothing in the world can ever take away (William Barclay).
The Ten Commandments, given to Moses on Mount Sinai in the Old Testament Book of Exodus, related a series of “Thou shall not” phrases – evils one must avoid in daily life, on earth.
In contrast, the message of Jesus is one of “poverty of spirit,” which runs through the Beatitudes, like a thread: meekness, humility, charity, and brotherly love, no matter the cost. He teaches transformation of the inner person. Jesus presents the Beatitudes in a positive sense, virtues in life which will ultimately lead to reward. Love becomes the motivation for the Christian. All the Beatitudes have an eschatological meaning, that is, they promise us salvation – not in this world, but in the next. The Beatitudes initiate one of the main themes of Matthew’s Gospel that, the Kingdom so long awaited in the Old Testament, is not of this world, in the Kingdom of Heaven (Raymond Brown, John Fitzmyer).
And, this final flourish! The Beatitudes are a holy paradox. This Template for sanctity tells us, that God isn’t necessarily going to change the miserable and painful realities of the human experience. However, He promises to be with us in moments of difficulty.
Now this gold nugget! Matthew 5:1-2 tells us “Jesus seeing the crowds,” who had come to hear the charismatic, authoritative, preacher and anointed healer (4:4 says, his fame spread far and wide), from neighbouring countries…were drawn by the grace of the Kingdom” (4:23 – 5:2 & 5:17–7:12). Therefore, one can conclude the Kingdom of God included the ‘Gentiles’, and was to be world-metamorphosing and Universal. Further, Jesus’ ministry was significantly meant to be inclusive, dialogical, grace-filled and eschatological.
The last word! Everything about the Beatitudes and the Proclamation of the Kingdom of God is radical; turning the world upside-down and inside out, for Jesus’ sake!