Showing posts with label Literary Structure. Show all posts
Showing posts with label Literary Structure. Show all posts

Sunday, August 27, 2017

Sermon on the Mount: Sections C & C' (part 5)


As noted in the beginning of this mini-series about the Sermon on the Mount, the whole sermon is laid out for us in the form of a chiasm:

A. Jesus ascends mountain surrounded by crowds (4:23-5:2)
   B. Blessings (5:3-10)
      C. Fulfill “the law and prophets”/ glorify “your Father in Heaven” (5:11-20)
         D. Two triads about Torah (5:21-48)
            E. One triad about spiritual discipline (6:1-18)
         D'. Two triads about Godly priorities (6:19-7:6)
      C'. “This is the law and prophets”/”your Father in Heaven” provides (7:7-12)
   B'. Warnings (7:13-27)
A'. Jesus descends mountain surrounded by crowds (7:28-8:1)


In the last post we completed section "C".  Now we are going to tie it into section C', which says:
Ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you. For everyone who asks receives, and the one who seeks finds, and to the one who knocks it will be opened. 
Or which one of you, if his son asks him for bread, will give him a stone? Or if he asks for a fish, will give him a serpent? If you then, who are evil, know how to give good gifts to your children, how much more will your Father who is in heaven give good things to those who ask him! 
So whatever you wish that others would do to you, do also to them, for this is the Law and the Prophets.


At first glance the meaning of section C' (7:7-12) might not seem to correspond to section C (5:11-20) simply because of its difference in size. After all, one section is twenty verses long, whereas I'm claiming that it's corresponding section, section C', which contains only six verses, derives it's meaning from the previous twenty verses near the beginning of the Sermon.

But let's begin by asking some obvious questions, and I hope it will become obvious immediately as to why I think both sections are mutually interpretive. When reading 7:7-12, the first obvious question we ought to be asking (as indeed, we should imagine Matthew's audience asking) is, ask for whatA second question would be this: Knock, and what would be opened to them? A third (and again, obvious) question is: Everyone who asks for what, receives what

To summarize: Everyone who seeks after what, finds what? Everyone who knocks, what will be opened?


I contend that apart from the literary structure of the Sermon itself, according to the way Matthew wrote it (or whoever wrote it--it doesn't matter who wrote it at this point in our inquiry, but what is actually written is most important), there is no clear answer to that question. Scholars conjecture in a wide variety of ways in response to these questions, yet most don't approach it from the Sermon's own literary structure. If you look at the verses immediately preceding this section (which would be section B': 6:19-7:6) I can assure you that you won't find the answer there. The whole Sermon must be taken into account. And since the whole Sermon must be taken into account, why not look to the preceding section which corresponds to it? Yet that is precisely what we are about to do. With a literary approach that pays attention to the internal structure of the speech in question, we will be able to answer the obvious and somewhat naggingly unclear questions above.

The first question, again, was: Ask for what? If we look back to section C (here, here, here, and here), the answers become apparent. They ought to have asked for hope and joy through the coming persecutions. They were to seek to have their light shine brighter than the scribes and Pharisees. And if a door stood in opposition to where Christ was leading them, here in section C' they are encouraged to simply knock and it would be opened for them.

They could also ask for wisdom when others thought their witness to the truth of Jesus Christ was foolish. In retrospect, one might think that would have been an obvious thing to ask, given that Jesus had already warned them about being trampled under foot by hostile brethren opposing Jesus and the good news that his kingdom was drawing near (which, as we have seen in previous posts, necessitated the destruction of Herod's Temple, which many first century Jewish leaders and their disciples idolized).

They could have also sought to obey and teach others about the Law and the Prophets, which included their way of fulfillment in Jesus Christ. Now they are being told that if only their brethren knocked on the door of Christ's Church, they also would be welcomed into his heavenly kingdom. Unfortunately, as we know from historical accounts, such as Josephus, Tacitus, and Eusebius (and as noted by a wide variety of Church Fathers), not all of first century Israel took Jesus' advice.

Implicit in all of these illustrations is their asking, seeking, and knocking for good things—what God has revealed to be good things. Those good things they were exhorted to ask for and pursue were—somewhat surprisingly—gifts which only the Holy Spirit could give.

Luke 11:13 clarifies this. (And Matthew seems to be taking this for granted as understood in context.) Luke records the same statement as Matthew, but with one additional phrase: 
If you then, who are evil, know how to give good gifts to your children, how much more will the heavenly Father give the Holy Spirit to those who ask him!

In Matthew's version ("If you then, who are evil, know how to give good gifts to your children”) the phrase could be rendered a tad bit more literally, in order to clarify some potential concerns of ours. What Matthew says, more woodenly, is this:
Therefore if you-all, although you-all are evil, know how good gifts are given to your children, how much more…(etc.)1

It turns out that in Matthew's version, Jesus is not accusing all the people before him of being evil. He is offering them a worst case scenario. The “if” is just as important as the “although.” 

Jesus's point is this: Even the most evil parents know how good gifts are given to their children—and it’s not through cruelty, or trickery. Even the most evil parents know how to give good gifts to their children because their children ask for them. Therefore, how much more will your heavenly Father give good things to those who ask him? So then, whatever they wished that others would do to them, they were also to do to them, for such is the Law and the Prophets.

Notice again that along with the "Father in heaven" providing for them, this phrase, "the Law and the Prophets," also shows up. The last time we heard (or saw) these phrases was back in Section C. 

If they wanted to be treated mercifully, they too should treat others mercifully. If they wanted swift and stern justice for every sin, they had to be willing to receive it themselves. If they wanted to receive reconciliation with their family or neighbors, they needed to pursue reconciliation. If they wanted to avoid false accusations of treating others in an evil manner, they had to turn the other cheek and not resist the one who is evil to them. That is what the Law and the Prophets taught!

In other words, if they wanted to live like their God revealed in the Law and Prophets, they needed to live like Jesus. 

We learned a little about the Law and the Prophets in previous posts, so I won't rehearse them here. But I will say this: If Christians today struggle with the God revealed in the "Old Testament" Scriptures, but they also think they don't struggle with Jesus as the God of the "New Testament," they're probably not reading either "Testament" accurately. The God of the Old Testament is Jesus, and the God of the New Testament is YHWH

In the next series of posts I plan on going through sections D & D' in detail, and I hope to show that the common understanding of Jesus' comments about "the Law" are horrendously misunderstood, partly because the literary structure is rarely brought into the discussion, but mostly because Christians today don't actually know what the Law teaches, and therefore assume that Jesus is teaching contrary to it, when in fact he most certainly does not.   












1. The Greek is: εἰ οὖν ὑμεῖς πονηροὶ ὄντες οἴδατε δόματα ἀγαθὰ διδόναι τοῖς τέκνοις ὑμῶν, πόσῳ μᾶλλον…





Tuesday, June 13, 2017

Sermon on the Mount: sections B & B' (part 3)






In the two previous posts (found here and here) we examined section “B” (5:3–10) of Jesus’ Sermon on the Mount which contained eight beatitudes, or, “Blessings.” In this post I want to discuss the connection between those eight blessings and the eight warnings which Matthew records in the closing section of Jesus’ Sermon. The eight warnings, as you may have noticed from the previous post linked above, are contained in section B’ (7:13—27), the literary section which corresponds with Section B.

I also realize that after a cursory glance through both of those sections it might not be obvious that section B’ (7:13—27) parallels section B (5:3–10). That is why I believe the best way to begin noticing the parallels is to simply point out that there are eight sections total in each. Just count how many pairs of concepts and phrases are there. There are eight distinctive statements which form section B as one literary unit,1 and there are eight in section B' as well.  

In the first few verses (7:13-14) Matthew records this section with two pairs of ideas: a gate that is wide with a way that is easy, versus a gate that is narrow and a way that is hard.
1) Enter by the narrow gate, for the gate is wide and the way is easy that leads to destruction, and those who will enter by it are many. 

2) For the gate is narrow and the way is hard that leads to life, and those who find it are few.

Next, in verses 15 through 20, we find another pair of ideas: False prophets & wolves in sheep’s clothing will be recognized by their fruits,” and that is set in contrast with healthy trees which bear good fruit and are “recognized by their fruits.”
3) Beware of false prophets, who come to you in sheep's clothing but inwardly are ravenous wolves.  You will recognize them by their fruits. 

4) Are grapes gathered from thornbushes, or figs from thistles? So, every healthy tree bears good fruit, but the diseased tree bears bad fruit. A healthy tree cannot bear bad (σαπρὸν = “rotten”) fruit, nor can a diseased tree bear good fruit. Every tree that does not bear good fruit is cut down and thrown into the fire. Thus you will recognize them by their fruits.

Following that pair we find another pair (vv. 21-23): one group of people who say “Lord, Lord” enter into the kingdom because they do the will of Jesus’ Father, and another group of people who say “Lord, Lord” are cast out of the Lord’s presence because of their lawlessness. 
5) Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but the one who does the will of my Father who is in heaven. 

6) On that day many will say to me, ‘Lord, Lord, did we not prophesy in your name, and cast out demons in your name, and do many mighty works in your name?’ And then will I declare to them, ‘I never knew you; depart from me, you workers of lawlessness.’

Finally, we arrive at the fourth pair (vv. 24-27) in which we find one group who listens to the words of Jesus and does them, and another group who listens and does not do them. The former does not fall, whereas the latter most certainly does. 
7) Everyone then who hears these words of mine and does them will be like a wise man who built his house on the rock. And the rain fell, and the floods came, and the winds blew and beat on that house, but it did not fall, because it had been founded on the rock. 

8) And everyone who hears these words of mine and does not do them will be like a foolish man who built his house on the sand. And the rain fell, and the floods came, and the winds blew and beat against that house, and it fell, and great was the fall of it.


In light of all this, I think it’s obvious that Matthew clearly recorded four pairs of warnings, or, eight warnings total in order to balance the eight “blessings” he listed at the beginning. But were are still left wondering what the connection is between them all.

In order to figure that out, I'm going to suggest that the same historical background to the eight beatitudes is also the background to these eight warnings. If you recall my earlier post, the Beatitudes each recall the Psalms in which beatitudes are often found, and each contain two common themes:
  1. Israel is to endure affliction because of their loyalty to YHWH
  2. Israel is promised future consolation and vindication from YHWH as a result of their loyalty to Him


We saw how that background applied to the beatitudes of this Sermon. Now let’s see how it applies to the warnings. 

In the first pair, Jesus warns his disciples that there was an easy “way” with a “wide gate” that led to destruction, and many Israelites among them would enter it to their own destruction. How would this description of a “gate” have illustrated an end-point of destruction? 

The most obvious theological connection with a “gate” is an entrance to a city, but throughout second-temple Judaism and even developing its way through first century Judaism, a “gate liturgy” was commonly understood for proper worship within the Jewish synagogue and temple because of it's explicit paradigm presented throughout the Torah.2 A few Bible commentaries even suggest that the “wide gate” might have been an allusion to the “Beautiful Gate” of Herod’s Temple in Jerusalem, which was a very wide temple entrance in the first century. By comparison, the “narrow gate” would then be likened to a doorway of a Christian assembly of some kind, or possibly even a synagogue converted into a Christian place for worship. After all, synagogues throughout the second temple period were well known as entrances into the Temple courts.3

Historically speaking, Josephus records that hundreds of thousands of Jews entered the wide and “Beautiful Gate” of Jerusalem and died therein during the siege of Jerusalem between A.D. 66—70. Thousands of more Jews were captured during those wars and enslaved by the Roman government. It is possible, if not likely, that this “gate” language alluded to such destruction. But even more interesting is the connection with the difficult “way” of those who followed Jesus and the easy “way” which lead to the wide gate and their consequent destruction. We see this connection in the following pair.

In the second pair of warnings we find two very interesting comments in connection with Christ’s judgment upon Jerusalem. First, we find the “wolves” and “false prophets” likened unto trees which are recognized by their “rotten” (σαπρὸν) fruit.4 

If Jesus meant that these “false prophets” were false spokesmen of YHWH (i.e. “the LORD”), and that they would disguise themselves as disciples of Israel’s Messiah (i.e. Christ’s sheep), then this is the description of the anti-Christian Jewish authorities throughout Matthew’s Gospel (9:1-13;12:1-14, 22-32; 15:10-20; 16:1-12; 19:1-9; 22:15-22, 34-46). Indeed, it is the Pharisees and their “sons” who Jesus described as “evil trees” whose teaching produces “rotten fruit” (ch. 12):
Then a demon-oppressed man who was blind and mute was brought to [Jesus], and he healed him, so that the man spoke and saw. And all the people were amazed, and said, “Can this be the Son of David?” But when the Pharisees heard it, they said, “It is only by Beelzebul, the prince of demons, that this man casts out demons.” Knowing their thoughts, [Jesus] said to them, “Every kingdom divided against itself is laid waste, and no city or house divided against itself will stand. And if Satan casts out Satan, he is divided against himself. How then will his kingdom stand? And if I cast out demons by Beelzebul, by whom do your sons cast them out? Therefore they will be your judges. …Either make the tree good and its fruit good, or make the tree bad (σαπρὸν = “rotten”) and its fruit bad (σαπρὸν = “rotten”), for the tree is known by its fruit. You brood of vipers! How can you speak good, when you are evil? For out of the abundance of the heart the mouth speaks… for by your words you will be justified, and by your words you will be condemned.”

Pseudo-Chrysostom made an outstanding observation in his commentary of Matthew 7:15-20. He wrote: 
…these put on the guise of Christians, to the end they may tear in pieces the Christian with the wicked fangs of seduction. Concerning such the Apostle speaks, ‘I know that after my departure there will enter among you grievous wolves, not sparing the flock; and from among your own selves will arise men speaking twisted things, to draw away the disciples after them. Therefore be alert, remembering that for three years I did not cease night or day to admonish every one with tears.’5

That passage quoted comes from Acts 20:29-30, and, interestingly, that was a letter which Paul wrote to the Presbyters of Ephesus

Why is that important, you might ask? 

Well, it was in Ephesus, in Acts 19, that we learn about a Jew named Apollos who “powerfully refuted the Jews in public, showing by the Scriptures that the Messiah was Jesus.”  And there, in Ephesus, we learn that Paul 
entered the synagogues and for three months spoke boldly, reasoning and persuading them about the kingdom of God. But when some became stubborn and continued in unbelief, speaking evil of the Way before the congregation, he withdrew from them and took the disciples with him, reasoning daily in the hall of Tyrannus. This continued for two years, so that all the residents of Asia heard the word of the Lord, both Jews and Greeks. (Acts 19:8-10)

Hopefully all of these dots are starting to connect. In the Sermon on the Mount Jesus was addressing Jews who were, at that time, undecided as to whether they would follow him or not. If they followed him, they were warned it would definitely be the “hard way,” not the “easy way” which would lead them all to destruction.  Throughout the book of the Acts of the Apostles we find a similar path, but the chief enemy of the Christians were Jewish authorities. There we saw that the Christ-following Jews were labeled as those who follow “the Way”, but that didn't stop the loyal disciples of anti-Christian Judaism in Ephesus from speaking evil about them, and even plotting evil toward them. Paul even wrote back to the Presbyters later on in Acts and described those same disciples of Judaism as “grievous wolves” entering “the flock” and not sparing them. What this picture illustrates is simple: the New Testament shows us who the enemies of Christ and his sheep were, and they were Jews who remained loyal to the idolatrous and scandalous Judaism of the first century. The "followers" of Jesus on the Mount would either become loyal disciples to the “rotten trees” of anti-Christian Judaism, thereby producing the rotten fruit which Jesus condemned in Matthew chapter twelve, or they would follow Jesus and remain his loyal disciples through "the hard way" that leads to life.

With the next pair of warnings, the message is pretty simple. It describes many people within Israel who would not actually do the will of Jesus’ Father, and therefore would not inherit the Kingdom of God. They were false sons of God characterized by “lawlessness,” not obeying the words of their Messiah, Jesus Christ, or his apostles. 

Finally, in the last pair of warnings, we find an illustration of those who chose to build their houses on sand, and another of those who built on the rock. Unfortunately, because Sunday School rhymes have influenced our reception of this story, it is often assumed by Christians today that Jesus’ purpose was to teach that fools build houses on sand and wise men build houses on rocks, and since Jesus is “the rock” of our salvation all men would be wise to build their house on the Lord Jesus Christ.6

Although that is a true statement all by itself, that is probably not what was originally envisioned. What most Christians today don’t realize is how dehistoricized and far-removed from first century reality such interpretations are. Sometimes I also can't help but wonder if the answers are more obvious than we would like them to be.

Given all the connections mentioned above so far, it would not be a stretch to imagine that Jesus was illustrating a great flood coming upon the house of Israel for refusing to follow his words (and by extension, the words of his apostles) in the first century; and each warning takes for granted that not every house in Israel would survive the Jewish wars of 66-70 A.D. 

Only a fool would have chosen to build his house, as usual, upon the sand in that generation, as though no warnings were given to them about soon-coming judgment upon the land. Only a fool would have refused to build his house upon the rock, the foundation of which was Jesus and his Apostles.














1. Scholars debate as to whether there are eight or nine "official" beatitudes in chapter five, but based on grammar and literary parallels alone, there are most certainly only eight which were intended to form one distinctive literary unit. As far as the grammar is concerned, all eight beatitudes of verses 3 through 10 are addressed in the third person plural ("Blessed are those..."), whereas in verse 11 Matthew records Jesus' words in the second person plural, saying "Blessed are you-all..."). Also, the first beatitude of verse three begins and ends with an inclusio--a structuring device which brackets the beginning and end of a distinctive literary unit--that says "...because theirs is the kingdom of the heavens."
2. L. Michael Morales, The Tabernacle Pre-Figured: Ancient Cosmic Mountain Ideology in Genesis And Exodus (Leuven-Paris-Walpole, MA: Peeters; 2012) pp. 46-49, 100-111, 169-178, 214-230, 258-275
3. Donald D. Binder, Into the Temple Courts: The Place of the Synagogues in the Second Temple Period (Atlanta, GA: Society of Biblical Literature; 1999)
4. As noted above in parentheses within the ESV translation of sections 3 & 4 above
5. Thomas Aquinas, Catena Aurea: Commentary on the Four Gospels (volume 1), John Henry Newman, trans. (Veritatis Splendor Publications, 2012) p. 225
6. A few stanzas of the song are as follows:
The foolish man built his house upon the sand,
The foolish man built his house upon the sand,
The foolish man built his house upon the sand,
And the rains came tumbling down!

The rains came down and the floods came up,
The rains came down and the floods came up,
The rains came down and the floods came up,
And the house on the sand went SPLAT!

So build your house on the Lord Jesus Christ,
So build your house on the Lord Jesus Christ,
Build your house on the Lord Jesus Christ
and the Blessings will come down.











Wednesday, June 7, 2017

Sermon on the Mount, Sections B & B' (part 1)





It has been a long time coming, but I am now, finally, prepared to post my thoughts about Jesus’ Sermon on the Mount. I've actually had plenty of notes prepared for years, as one could guess from how much of Matthew's Gospel I have blogged about in the past. I'm just now making time to jot them all down on my blog. Here goes something.

As I noted in a previous post, the literary structure of the Sermon consists of nine parts, and is, of course, structured as a chiasm. Indeed, every discourse in Matthew’s gospel is structured as a chiasm except the central discourse (Matt 13). For the sake of redundancy, I’m going to post the entire literary structure again, below:

A. Jesus ascends mountain surrounded by crowds (4:23-5:2)
   B. Blessings (5:3-10)
      C. Fulfill “the law and prophets”/ glorify “your Father in Heaven” (5:11-20)
         D. Two triads about Torah (5:21-48)
            E. One triad about spiritual discipline (6:1-18)
         D'. Two triads about Godly priorities (6:19-7:6)
      C'. “This is the law and prophets”/”your Father in Heaven” provides (7:7-12)
   B'. Warnings (7:13-27)
A'. Jesus descends mountain surrounded by crowds (7:28-8:1)

Sections “A” and “A’” are self explanatory, so I’m going to begin my comments with sections “B” and “B’.” 

The first part of section “B” worth noting is its emphasis upon “Blessing.” Blessed are the poor in spirit, for theirs is the kingdom of heaven. Blessed are those who mourn, for they shall be comforted, etc.

The word in Greek translated here as “Blessed” literally means “Happy.” Among the forty five beatitudes of the Old Testament, this word is used to denote blessedness in terms of being in a privileged and fortunate situation—a situation which ought to make you very happy. Furthermore, it’s interesting to notice carefully that all of those old testament beatitudes somehow, some way, cover one of four themes:

1) Those “blessed” all delight in the Law of YHWH
2) Those “blessed” all take refuge in YHWH
3) Those “blessed” all fear YHWH
4) Those “blessed” all trust in YHWH

In each of the Psalms where most of those beatitudes are contained, two more common themes are found surrounding the beatitudes:  First, they all express affliction because of their faithfulness to YHWH. Second, they are all promised future consolation and vindication from YHWH as a result of their faithfulness to Him.

These two themes, I surmise, are also in the background of each “beatitude” in Jesus’ Sermon. Let's now see how this plays out.


When we read the first beatitude and try to view it from the perspective of those who heard Jesus say the first beatitude, we should ask and attempt to answer the question, Who are the “poor in spirit”?

According to the old testament, they are the ones abandoned to the dusty wilderness, and cast aside into the ash heap (I Sam 2:8). They are the ones whose mouths are shut because of injustices of wicked authorities (Job 5:16). They are the ones whom the wicked hotly pursue in their arrogance, and are caught in their schemes (Psa 10:2). They are the “upright” ones upon whom the wicked draw their swords, and bend their bows to slay (Psa 37:14). They are the ones crushed by oppressors and downtrodden in shame because they seek to do YHWH’s will (Psa 72:4; 74:21). 

With such a background, this first beatitude leads me to suspect that it was given to prepare Israel for the persecutions which would arise from those who are “rich in spirit” (ie. the unjust, arrogant, bloodthirsty, oppressors) before the Kingdom came in their generation. Interestingly, even a cursory glance at Luke’s version of this Sermon shows the clear parallels between those who are “poor” and those who are “rich.” Matthew adds “in spirit,” but I think it’s safe to say that Luke’s shortened version still had the same people in mind (Luke 6:20, 24). The poor in spirit would be those who would suffer persecutions for their loyalty to Jesus, whereas those who were rich in spirit would be the persecutors, who have already received their consolation, which is why they felt justified in their allegedly righteous persecutions of others. 


Who are those who mourn, and why does Jesus teach the crowds to not only anticipate “mourning,” but also to welcome it? 

Those who mourn are the ones who lose family, friends, and their home because of God’s judgment upon the land (I Sam 19; 1 Kings 13). They are the ones who believe YHWH’s promise to strike Israel and their leaders with a great blow  (I Sam 6:19). They are the ones who see the faithlessness and apostasy of fellow-Israelites around them (Ezr 10:6; Neh 1:4; Jer. 8:21; 12:4; Dan 10:2). They are the ones who hear the curses of God’s Law and believe the words of YHWH spoken against Jerusalem and it’s temple (Isa 3:26; 19:8; 22:12; 61:2, 3; 66:10; Jer. 6:26; 12:11; 14:2; 16:5; Lam. 2:5; Ezek 27:31).

According to St. Augustine, those who mourn are those who grieve “over the loss of things that are highly prized. Those who have been converted to God are losing the things which in this world they used to embrace as precious things, for they find no delight in the things which they used to enjoy. They are torn with grief until a love for eternal things is begotten in them. …When they have lost temporal happiness, they may fully enjoy the eternal.”1

When I ponder the things in life which were “highly prized” among 1st century Jews, and what attachments they delighted in and embraced as precious, the first things which come to mind are Israel’s inheritance in the land, and especially every way of life which centered on Herod’s temple. This leads me to suspect that this beatitude was given to prepare Israel for the judgment which would fall on Jerusalem and their their people in that generation. Jesus expected them to weep over their most highly prized attachments, and to find comfort in eternal things.


Who are “the meek”? And what does “meekness” have to do with inheriting the “earth” (or “land”, which is what the Greek word can also mean)?

According to the Scripture, the meek are the ones who shepherd Israel and receive abusive treatment from their sheep without retaliating unjustly, trusting that God will see and act justly in response (Num 12:3; II Sam 16:5-12). They are the ones who “refrain from anger, forsake wrath, and delight in abundant peace,” waiting patiently for YHWH to judge evildoers and vindicate the just in the land (Psa 37:1-10). They are the ones who believe YHWH laughs at the wicked. They quietly trust that a day of just judgment awaits their enemies who prosper in the land (Psa 37:11-13). 

This leads me to think that this beatitude reminded Israel to not retaliate toward their enemies throughout the coming trials within that generation and, like King David and his disciples, to patiently trust in God’s vindication for the injustices they would suffer for His name’s sake.

St Augustine, again, wisely said that “The meek are those who submit to iniquities and do not resist evil, but overcome evil with good. Let the haughty, therefore, quarrel and contend for earthly and temporal things. But, ‘Blessed are the meek, for they shall inherit the land’—the land from which they cannot be expelled.”2


What does it mean to “hunger and thirst for righteousness”?  What is “righteousness” in this context? Protestants typically think “righteousness” refers to some form of forensic, or legal transition from God to man, making individuals “righteous” in his sight. I don’t think that’s at all what is being referring to here. The word in Greek can also mean “just-ness”, or simply “justice.” This is how St. Jerome and St. Hilary and St. Augustine all interpret it. This “righteousness” or “just-ness” throughout the LXX refers to doing “what is right” or “what is just.” Blessed are those who hunger and thirst for “what is just.” But whose justice?  Whose rightness is being referred to here? Is this “starving” for themselves to do what is just, for others to do what is just, or for God to do what is just? 

Jesus’ Sermon seems to describe a healthy fasting for all three:
  1. “For I tell you, unless your just-ness exceeds that of the scribes and Pharisees, you will never enter the kingdom of heaven.” (5:20)
  2. “Beware of practicing your just-ness before other people in order to be seen by them… Thus, when you give to the needy, sound no trumpet before you, as the hypocrites do in the synagogues and in the streets, that they may be praised by others.” (6:1-3)
  3. “Seek first the kingdom of God and His just-ness… Sufficient for the day is its own trouble.” (6:33-34)

Those who “hungered and thirsted” for justice were those, like the Apostle Paul, who desired that God would judge justly among the anti-Christian Jews and Judaizers infiltrating the Christian churches and dividing the faithful within them. When reviled, Paul told his Christian congregation not to take justice into their own hands, but rather to bless those who reviled them; when persecuted, they were told to endure persecution; when slandered, they were told to entreat God for justice (1 Cor 4:11-13). 

All of this leads me to believe that this beatitude prepared Christian Israelites to endure various trials and temptations from men. The Christians would seek justice among their Jewish brethren, but would not find it. Fortunate are those who, starving for justice, await satisfaction from God’s justice. 

In light of this, I found some comments from the Fathers insightful. In the context of Jesus' Sermon, St. Jerome said that “It is not good enough that we desire justice, unless we also suffer hunger for it.”3 

Likewise, St. Hilary of Potiers said that “The blessedness which [Jesus] appropriates to those who hunger and thirst after justice shows that the deep longing of the saints for the doctrine of God shall receive perfect replenishment in heaven; then “they shall be filled.”4

I think they were correct.

I’ll comment on the other beatitudes in the next post. 







1. Denis J. Kavanagh, trans., The Fathers of the Church: St. Augustine Commentary on the Lord's Sermon on the Mount with Seventeen Related Sermons (Catholic University Press: Washington, D.C., 2001 reprint) pp. 22-3
2. Ibid. p. 22
3. Thomas P. Scheck, trans., The Fathers of the Church: St. Jerome Commentary on Matthew (Catholic University Press: Washington, D.C., 2008) p. 76
4. Thomas Aquinas, Catena Aurea: Commentary on the Four Gospels (volume 1), John Henry Newman, trans. (Veritatis Splendor Publications, 2012) p. 130