The Eighth Beatitude
INTRODUCTION The eighth beatitude announces an eschatological blessing on those who are persecuted not so much because they are persecuted but because they are committed to righteousness in spite of being persecuted. Many feel victimized or persecuted but 1Peter 3:13 reminds us, “Who can harm you if you devote yourselves to doing good? If you suffer for the sake of righteousness, you are blessed.” Thus, the struggle against the unrighteous, unjust oppressive structures must continue remaining in righteousness in spite of being persecuted. In this paper let us see about the persecution for the sake of righteousness and the blessedness of the persecuted and the kingdom of Heaven.
1. The Sermon on the Mount The first and longest of the five speeches is commonly known as the Sermon on the Mount. The introduction to the Sermon on the Mount contains four sections: the settings (5:1-2), the Beatitudes (5:3-12), the identity of Jesus’ followers (5:13-16), and the teaching about the Law (5:17-20). The setting (5:1-2) on the mountain stands in contrast to the plain that serves as the setting of the Lukan sermon (6:17-20a). By placing this first and most dramatic instance of Jesus’ teaching on the mountain, Matthew sought to evoke biblical ideas about mountains as places of divine revelation and about Mount Sinai as the place where God’s will for Israel was revealed. But note that Jesus gives the teaching; he does not receive it as Moses did.
To whom is the Sermon on the Mount addressed? The story-line of Matthew’s Gospel indicates that it was addressed to all Israel gathered to hear Jesus. The teaching and healing ministry that Jesus had exercised in Galilee drew people to him from all over (4:23-25). While the disciples have a prominent place (5:1), Jesus addresses the crowds. At the end Matthew notes that the crowds were astonished at his teaching (7: 28-29). According to Matthew, Jesus placed before Israel his teachings and challenged it to accept them, act upon
1. The Sermon on the Mount The first and longest of the five speeches is commonly known as the Sermon on the Mount. The introduction to the Sermon on the Mount contains four sections: the settings (5:1-2), the Beatitudes (5:3-12), the identity of Jesus’ followers (5:13-16), and the teaching about the Law (5:17-20). The setting (5:1-2) on the mountain stands in contrast to the plain that serves as the setting of the Lukan sermon (6:17-20a). By placing this first and most dramatic instance of Jesus’ teaching on the mountain, Matthew sought to evoke biblical ideas about mountains as places of divine revelation and about Mount Sinai as the place where God’s will for Israel was revealed. But note that Jesus gives the teaching; he does not receive it as Moses did.
To whom is the Sermon on the Mount addressed? The story-line of Matthew’s Gospel indicates that it was addressed to all Israel gathered to hear Jesus. The teaching and healing ministry that Jesus had exercised in Galilee drew people to him from all over (4:23-25). While the disciples have a prominent place (5:1), Jesus addresses the crowds. At the end Matthew notes that the crowds were astonished at his teaching (7: 28-29). According to Matthew, Jesus placed before Israel his teachings and challenged it to accept them, act upon
Bibliography: [ 2 ]. Daniel J. Harrington, The Gospel of Matthew, (Minnesota: A Michael Glazier Book, 1991), p. 82. [ 4 ]. George Chevrot, The Eight Beatitudes, (Dublin: Scepter, 1959), p. 180. [ 7 ]. Peter Abir A., “Tortured for Christ,” The Divine Shepherd’s Voice, Vol. 1/2, (October – December 2003), p.130. [ 8 ]. Gustavo Gutierrez, The God of Life, Trans. by Matthew J. O’Connell, (New York: Orbis Books, 1991), pp. 119- 120. [ 10 ]. Victor Rebello, “Blessed are those who are Persecuted for Righteousness’ sake, for theirs is the kingdom of Heaven”, Jeevadhara, Vol. 39, (March 2009), p. 175. [ 11 ]. Warren Carter, Matthew and the Margins: a Sociopolitical and Religious Reading, (New Delhi: Theological Publications in India, 2007), p. 136. [ 12 ]. William Barclay, The Plain Man Looks at the Beatitudes, (Great Britain: Collins Sons & Co., 1985), p. 102. [ 21 ]. Peter Abir A., “Tortured for Christ,” The Divine Shepherd’s Voice, Vol. 1/2, (October – December 2003), p.134. [ 22 ]. George Chevrot, The Eight Beatitudes, (Dublin: Scepter, 1959), p. 180. [ 23 ]. Victor Rebello, “Blessed are those who are Persecuted for Righteousness’ sake, for theirs is the kingdom of Heaven”, Jeevadhara, Vol. 39, (March 2009), p. 176. [ 24 ]. Victor Rebello, “Blessed are those who are Persecuted for Righteousness’ sake, for theirs is the kingdom of Heaven”, Jeevadhara, Vol. 39, (March 2009), p. 179. [ 31 ]. Jim Forest, The Ladder of the Beatitudes, (Bangalore: Claertian Publications, 2001), p. 148. [ 33 ]. Bernard Haring, The Beatitudes: Their Personal and Social Implications, (Great Britain: St. Paul Publications, 1981), p. 82. [ 35 ]. Gustavo Gutierrez, The God of Life, Trans. by Matthew J. O’Connell, (New York: Orbis Books, 1991), P. 120. [ 38 ]. David Noel Freedman (ed. et. al.), The Anchor Bible Dictionary, Vol. 4., “New Testament and Early Christian Literature,” by Dennis C. Duling, (New York: Doubleday, 1992), p. 57. [ 40 ]. G. R. Beasley-Murray, Jesus and the Kingdom of God, (Michigan: Eerdmans Publishing Co., 1986), p. 150. [ 42 ]. Leander E. Keck (ed. et. al), The New Interpreter’s Bible, Vol. 8, (Nashville: Abingdon Press, 1995), p. 114. [ 43 ]. David Noel Freedman (ed. et. al.), The Anchor Bible Dictionary, Vol. 4., “New Testament and Early Christian Literature,” by Dennis C. Duling, (New York: Doubleday, 1992), p. 58. [ 45 ]. Ramsay Chhuanliana Kawlni, Lord God Most High my Saviour: Theocentricity in Lukan Theology: An Exploration into the Portrayals of God in Luke-Acts, (Delhi: ISPCK, 2009), p. 247. [ 46 ]. Ramsay Chhuanliana Kawlni, Lord God Most High my Saviour: Theocentricity in Lukan Theology: An Exploration into the Portrayals of God in Luke-Acts, (Delhi: ISPCK, 2009), p. 247.