Honoring the Dishonored

Below is a rough translation and some preliminary comments regarding Matthew 5:1-12, the Revised Common Lectionary gospel reading for the fourth Sunday after Epiphany. It is, of course, the greatly familiar/unfamiliar beginning of the “Sermon on the Mount” called “The Beatitudes.” There have been so many glib misrepresentations of these pronouncements that I believe it would be most effective not to read a traditional translation/interpretation of them, but to present them somehow differently – perhaps using the word “Honored” to translate makarios in place of “Blessed” or using Young’s Literal Translation, as stilted as it feels at times. I believe this is radical discourse, not warm devotional sound bites. Perhaps these pronouncements offer us a way of describing “the pursuit of happiness” as something other than a selfish pursuit of comfort, but rather the pursuit of the good life, noble life, integrity, and non-conformity. 

 

I have been greatly influenced by K.C. Hanson’s excellent work on the makarisms at http://www.kchanson.com/ARTICLES/mak.html. Among other things, Hanson argues that the Hebrew ashrê and the Greek makarios do not refer to ritual “blessings,” nor should they be translated to mean “happy.” Furthermore, Hanson points out that Matt 5:3-12 provides the introduction to Jesus' public ministry and Matt 23:13-39 its conclusion (see v.3, n.2 below). Consequently, Hanson argues, they form honor/shame brackets around Jesus public teaching. 

 

¹  Ἰδὼν δὲ τοὺς ὄχλους ἀνέβη εἰς τὸ ὄρος: καὶ καθίσαντος αὐτοῦ προσῆλθαν 

αὐτῷ οἱ μαθηταὶ αὐτοῦ: 

Yet having seen the crowd he went up into the mountain; and having been seated, his disciples came to him; 

Ἰδὼν: AAPart nsm, ὁράω, 1) to see with the eyes

ἀνέβη: AAI 3s, ἀναβαίνω, 1) ascend  1a) to go up 

καθίσαντος: AAPart gms, καθίζω, 1) to make to sit down  1a) to set, appoint, to confer a kingdom on one  2) intransitively  2a) to sit down 

προσῆλθαν: AAI 3p, προσέρχομαι, to come or go near to any place or person, to approach.

1. The last chapter ended with great crowds, “And great crowds followed him from Galilee, the Decapolis, Jerusalem, Judea, and from beyond the Jordan.” It raises the question of whether this introductory verse says that Jesus has withdrawn from the larger crowd to a more intimate group, or whether Matthew is describing that great crowd of followers as ‘disciples.’ 

 

² καὶ ἀνοίξας τὸ στόμα αὐτοῦ ἐδίδασκεν αὐτοὺς λέγων, 

And having opened his mouth he was teaching them saying, 

ἀνοίξας: AAPart nms, ἀνοίγω, 1) to open 

ἐδίδασκεν: IAI 3s, διδάσκω, 1) to teach

λέγων: PAPart nsm, λέγω, 1) to say, to speak

 

³ Μακάριοιοἱ πτωχοὶ τῷ πνεύματι, ὅτι αὐτῶν ἐστιν ἡ βασιλεία τῶν οὐρανῶν. 

How honored poor in the spirit, because of them is the reign of the heavens. 

1. The adjective Μακάριοιοἱ is familiarly translated “blessed are …” or “happy are….” Many biblical scholars call them ‘makarisms,’ a transliteration of the word Μακάριοιοἱ, while in popular parlance they are called “the beatitudes,” based on the Vulgate’s translation of the Greek Μακάριοιοἱ into the Latin beatitudo. 

2. In Luke’s “Sermon on the Plain” (Lk. 6:17-39), the makarisms are followed immediately by reproaches, often translated as “Woe to you ….” Matthew also has reproaches, but not until Mt. 23:13-33.

3. See below K.C. Hanson’s argument for placing the makarisms and reproaches within a 1^st century Mediterranean honor/shame framework. I am following Hanson’s argument with my translation of “How honored.” 

4. However one translates the word Μακάριοιοἱ, there is no verb in the pronouncement, before the word “because.” Most translations supply the verb “are.” In this first makarism, there is not a definite article for “poor” so while it sounds awkward the rough translation is “How honored poor in the spirit.” 

5. I think the translation of Μακάριοιοἱ and the question of how to understand the missing verb is part of the conversation about how to read the makarisms for believers today. Is this an ethical call for how one ought to live? Is it a paradoxical disclosure of what truly is, despite all appearances, in God’s sight? Is it an eschatological vision of how the “poor in spirit,” etc. will be honored when the Reign of the heavens is fully come?  

6. αὐτῶν  is in the genitive case, so “of them,” “to them” or “theirs” seems to be suitable translations. 

7. Would it help us to feel the radicality of this sermon if we used “Empire of the Heavens,” since the term βασιλεία is the term used for the Empire of Rome? 

 

⁴ μακάριοι οἱ πενθοῦντες, ὅτι αὐτοὶ παρακληθήσονται. 

How honored the ones who mourn, because they will be comforted. 

πενθοῦντες: PAPart nmp, πενθέω, 1) to mourn  2) to mourn for, lament one

παρακληθήσονται: FPI 3pl, παρακαλέω, 1) to call to one's side, call for, summon  2) to address, speak to, (call to, call upon), which may be done in  the way of exhortation, entreaty, comfort, instruction, etc.  … 2c) to console, to encourage and strengthen by consolation, to  comfort 

1.    There is a verbal shift between the makarism of v.3 and 4. 

Here is how I see the verbs:

v.3 - ἐστιν is present active indicative. “Theirs is the Reign”

vv.4-9, the verbs are future –

4 is passive “they will be comforted” 

5 is active “they will inherit”

6-7 are passive  “they will be satiated,” “they will receive mercy”

8 is middle “they will behold” 

9 is passive “they will be called” 

v.10 is back to the present active indicative “theirs is the Reign” 

vv. 11-12 break with the form of the other makarisms dramatically, with the only two imperatives of the text in v.12 – rejoice and be glad. 

 

⁵ μακάριοι οἱ πραεῖς, ὅτι αὐτοὶ κληρονομήσουσιν τὴν γῆν. 

How honored the meek, because they will inherit the earth. 

κληρονομήσουσιν: FAI 3p, κληρονομέω, 1) to receive a lot, receive by lot  1a) esp. to receive a part of an inheritance, receive as an  inheritance, obtain by right of inheritance  

1. The lexicon offers these meanings word for meek, πραΰς, 1) mildness of disposition, gentleness of spirit, meekness. 

2. I’m really taken with this idea of “inheriting” the earth.  Matthew uses this verb 3 times (here; 19:29; and 25:34), each of which is pretty positive. One perhaps-not-so-positive use might be the question from the privileged person asking “What must I do to inherit eternal life?”- which is not in Matthew, but in Mark and Luke. 

3. Inherit the earth. The term γῆν most often is used in Mt as a part of the ‘heaven and earth’ couplet – as in 5:18, 5:34-5; 6:10; 6:19-20; etc. It can also be a reference to a specific area, such as 9:26 where Jesus’ fame went out into all that land. It can mean the ground, where sparrows fall (10:29), Jesus is buried (12:40), seeds germinate (135ff), and money is kept (25:25). There are times when it seems that “earth” represents the passing, temporal, and therefore less valuable things in life (6:19). But, 5:18 refers to both heaven and earth passing, so the difference between heaven and earth is in constant play with the similarities between them. 

4. However Matthew uses “earth” (and the rest of the NT, for that matter), in this verse the promise of inheriting the earth is given as a positive thing. So, perhaps we ought to quit despoiling the place! 

 

⁶ μακάριοι οἱ πεινῶντες καὶ διψῶντες τὴν δικαιοσύνην, ὅτι αὐτοὶ 

χορτασθήσονται. 

How honored the ones who hunger for and thirst for the righteousness, because they be will be satiated. 

πεινῶντες: PAPart nmp, πεινάω, 1) to hunger, be hungry  1a) to suffer want  1b) to be needy  2) metaph. to crave ardently, to seek with eager desire 

διψῶντες: PAPart nmp, διψάω, 1) to suffer thirst, suffer from thirst  1a) figuratively, those who are said to thirst who painfully feel  their want of, and eagerly long for, those things by which the  soul is refreshed, supported, strengthened 

χορτασθήσονται: FPI 3p, χορτάζω, 1) to feed with herbs, grass, hay, to fill, satisfy with food, to fatten  1a) of animals  2) to fill or satisfy humans

1. The word δικαιοσύνην – typically translated as “righteousness.” In the LXX, it is the Greek translation of the common Hebrew terms צֶדֶק (Tzedek) and  צְדָקָה (Tzedekah). It appears 92 times in the NT; seven times in Matthew’s gospel, and five of those times are in the Sermon on the Mount. In Matthew, the word is always spoken by Jesus. It is worth the time to see how Jesus uses the term in Matthew: 3:15; 5:6; 5;10; 5:20; 6:1; 6:33; 21:32. 

 

⁷ μακάριοι οἱ ἐλεήμονες, ὅτι αὐτοὶ ἐλεηθήσονται.

How honored the merciful, because they will receive mercy. 

ἐλεηθήσονται: FPI 3p, ἐλεέω, 1) compassion of (have) to show mercy (more than have compassion), to have the desire of relieving the miserable, to show kindness by beneficence or help. 

1. I don’t know how to make ‘mercy’ a passive verb except for something like ‘receive mercy.’ I like ‘be mercified,’ but my computer does not. Hmmph.

2. This makarism is different in that it does not offer an opposition – such as from hunger to satiate, or from mourn to comfort – but a reflexive turn from offering mercy to receiving mercy. 

 

⁸ μακάριοι οἱ καθαροὶ τῇ καρδίᾳ, ὅτι αὐτοὶ τὸν θεὸν ὄψονται. 

How honored the pure in the heart, because they will behold God. 

ὄψονται: FMI 3p, ὁράω, 1) to see with the eyes  2) to see with the mind, to perceive, know.

1. Since this verb is in the middle voice, isn’t something like “behold” be better than just ‘see’? Maybe my inner poet is overtaking my inner grammarian. Besides, there is a common word for ‘see’ (βλέπω) that does not carry the larger nuances of ὁράω. ὁράω can mean, not just “understand” (as in “I see what you mean) but also activity, as in “see to it that …” (8:4, 9:30, 16:6). It seems that ὁράω implies more than the passive act of having something pass before one’s eyes. 

 

⁹μακάριοι οἱ εἰρηνοποιοί, ὅτι αὐτοὶ υἱοὶ θεοῦ κληθήσονται. 

How honored the peacemakers, because they will be called children of God. 

κληθήσονται: FPI 3p, καλέω, 1) to call 

1. The noun εἰρηνοποιοί quite literally is peace (εἰρην) makers (ποιοί). It is a devastating critique of the Christian Church that this term has been coopted to name missiles and armed forces that would make the Roman Empire proud. 

 

¹⁰ μακάριοι οἱ δεδιωγμένοι ἕνεκεν δικαιοσύνης, ὅτι αὐτῶν ἐστιν ἡ 

βασιλεία τῶν οὐρανῶν. 

How honored the ones who have been persecuted on account of righteousness, because of them is the reign of the heavens. 

δεδιωγμένοι: PerfPPart nmp, διώκω, 1) to make to run or flee, put to flight, drive away  2) to run swiftly in order to catch a person or thing, to run after  2a) to press on: figuratively of one who in a race runs  swiftly to reach the goal  2b) to pursue (in a hostile manner)  3) in any way whatever to harass, trouble, molest one  3a) to persecute  3b) to be mistreated, suffer persecution on account of something

ἐστιν: PAI 3s, εἰμί, 1) to be, to exist, to happen, to be present 

1. Note the parallel with v.3 (ὅτι αὐτῶν ἐστιν ἡ βασιλεία τῶν οὐρανῶν). 

2. Would it help us to feel the radicality of this sermon if we used “Empire of God,” since the term βασιλεία is the term used for the Empire of Rome? (I am repeating myself. So is Matthew/Jesus.)  

 

¹¹ μακάριοί ἐστε ὅταν ὀνειδίσωσιν ὑμᾶς καὶ διώξωσιν καὶ εἴπωσιν πᾶν 

πονηρὸν καθ' ὑμῶν [ψευδόμενοι] ἕνεκεν ἐμοῦ: 

How honored are (you) when (they) revile you and persecute you and say all evil against you [falsely] on account of me; 

ἐστε: PAI 2p, εἰμί 1) to be 

ὀνειδίσωσιν: AASubj 3p, ὀνειδίζω, 1) to reproach, upbraid, revile  (see v.10)

διώξωσιν: AASubj 3p, διώκω, 3a) to persecute  3b) to be mistreated, suffer persecution on account of something

εἴπωσιν: AASubj 3p, λέγω, 1) to say, to speak

1. The dramatic change in this verse is the object going from the 3^rd person “they” to the 2^nd person “you” (plural and implied in the verb). 

2. Would it help us to feel the radicality of this sermon if we point out the repetition of the word “persecution”? 

3. The preposition ἕνεκεν, used here and in v.10, carries meaning throughout Matthew. See also 10:18, 10:39, 16:25, 19:5 and 19:29. 

 

¹² χαίρετε καὶ ἀγαλλιᾶσθε, ὅτι ὁ μισθὸς ὑμῶν πολὺς ἐν τοῖς οὐρανοῖς: 

οὕτως γὰρ ἐδίωξαν τοὺς προφήτας τοὺς πρὸ ὑμῶν. 

Rejoice and be glad, because your reward great in the heavens; for likewise they persecuted the prophets before you. 

ἐδίωξαν: AAI 3p, διώκω, 3a) to persecute  3b) to be mistreated, suffer persecution on account of something 

χαίρετε: PAImpv 2p, χαίρω, 1) to rejoice, to be glad 

ἀγαλλιᾶσθε: PAImpv 2p, ἀγαλλιάω, 1) to rejoice exceedingly, to be exceedingly glad

1. Would it help us to feel the radicality of this sermon if we point out the repetition of the word “persecution”? 

 

I want to add a concluding non-scientific postscript, to borrow Kierkegaard's lovely phrase that I am likewise probably misusing: 

 

I suspect that there is a gap between the modern mind and the mind of the 1st century that disables us from hearing the beatitudes the way that we should. Specifically, I think the medieval era has left us a legacy of "nominalism" that we take for granted. In this case, we seem to think that a word is simply a composition of phonetic sounds, which only points toward a reality contingently, but has no necessary relationship to it. For the most part, I agree with this way of thinking and agree that for communication to happen we require some set of agreed stipulations, that "x" means "y" and so forth. 

 

However, there are two things I want to bear in mind, before returning to the beatitudes. 

 

1. There are some words that are self-instantiating. That is, in the saying of the word, the reality of the word is present; the word is an instance of the reality and the connection between the word and the reality is necessary, not contingent. Some examples of self-instantiating words are: "Is/am" "now" "I" "here" "word" and "being." Unlike the word "frog" which is a collection of sounds that we agree points toward an amphibian, whenever you or I or anyone says, "I" the word and the reality of the speaker's identity are in correspondence at that moment. The word and the reality are one. 

 

The reason self-instantiating words are pertinent for theology and biblical studies is because of how often self-instantiating words are used to describe God's reality. Think of the conversation between God and Moses in Exodus chapter 3. Moses says, "If I come to the Israelites and say to them, 'The God of your ancestors has sent me to you', and they ask me, 'What is his name?' what shall I say to them? The attempt to name God is, in some ways, an attempt to control God. But, God answers Moses' inquiry with a self-instantiating response, "I am whom I am," or the shortened form "I am." This is not an insignificant passing conversation. The name "I am" is inherently related to the sacred tetragram name of God, sometimes represented as JHWH, so sacred one is not to say it aloud. That moment of self-instantiation may be as close to a real presentation of who God is as the human mind is able to conceive. 

 

2. People in pre-nominalist ages are able to imagine something that most of us find unimaginable: Words are real. That is, when something is spoken, something is. The speaking of the word itself creates or makes real. If that is true, it throws new light for modern people on old stories. Consider: 

- The first creation story in Genesis. God speaks, it is. "Let there be light." Light is.

- Two of the Ten Commandments address words. One forbids taking the name of God and using it for non-God purposes. The best example I can think of is when a prophet says, "Thus says the Lord" and spouts an opinion or simply is trying to curry favor with a king. The other commandment prohibits giving "false witness," where the word and reality are not in conjunction with one another. (In fact, I believe anyone to takes an oath without any intention of telling the truth or being bound by truth is akin to the fool who says in the heart, "There is no God." To treat an oath as nothing more than a verbal wisp that dissipates into the air is to disbelieve in the reality of the world as God's own creation.) 

- The Psalms are not just sweet poetry about how people feel about God. They are, and true worship is, when the words we say are real. "God's steadfast love endures forever," would not just be a declaration that we hope is true, but a reality that we are living as we say it. 

- The prophets begin their declarations with either, "Thus says the Lord" or "The Word of the Lord," both of which have self-instantiating words - "says" and "word." 

- John introduces Jesus as "the Word," making a specific allusion to the creation of the world and offering that exemplary definition of self-instantiation with the phrase, "The Word became flesh." 

 

Perhaps the relationship between word and reality is easier to conceive if we think of what it means to "curse" someone. The words of the curse are supposed to cast a spell or make something actually happen. We are taught to relegate curses to Harry Potter books or ancient myths, but I know plenty of very modern people who have been shaded by the words, "Damn you." Likewise, we also still speak reverently of "giving our word" as if there is a real covenant that is established when we do.