The Sermon on the Mount
Mat. 5, 6 and 7
(Part 1)
By Jonathan Mitchell
If the death and resurrection of Jesus, together with the transitioning from the old covenant to the new covenant, which also brought Grace and Truth (Jn. 1:17), along with the bringing near of the Reign, Kingdom and direct influence of God, were the central components of the work of the Messiah (as seen and fulfilled in Jesus), then why did He take two-to-three years to bring His teachings to the House of Israel (Mat. 15:24)?
There are, and have long been (starting at least with Marcion, in the second century AD), those followers of Christ who, by their theology, ecclesiology and eschatology, determined that the teachings of Jesus applied only to His generation of Jews, or to Christian Jews, or to Judaizing Christians (whom Paul opposed, in his letters). In the last two centuries, folks who held (or, still hold) these views are normally classified by scholars as being "Dispensationalists." Thus, Jesus and what He taught belonged to the old, or past, dispensation of Israel's Mosaic covenant, and now Gentile (non-Jew) believers, who followed the teachings of Paul, belonged to the new dispensation of Grace, apart from any keeping of the Mosaic Law. This is a simplistic, broad generalization, but it encapsulates the question: How are Christians supposed to relate to the teachings of Jesus? Does the Sermon on the Mount apply to non-Jewish followers of Christ?
Since the concept of a "dispensation" is a theological construct, for this study we will simply disregard it as a confusing theory that was read-into the texts of the New Testament. Here we will look at the teachings, in these three chapters of the Gospel of Mathew, contrast it, in places, to the parallel teachings as recorded in the Gospel of Luke, consider the social and temporal context of these teachings, and along the way see if we find any indications that His teachings applied only to His generation, or only to Israel. At the same time, we will consider these teachings as they are presented in my translation of the NT. Let the excitement begin...
Chapter 5
1. Now seeing the crowds, He climbed up into the mountain. Then, upon His sitting down, His disciples (students; apprentices) approached (came toward) Him.
Here we see an allusion to the new Moses ascending a new Mt. Sinai. From this ascended position, as being the Anointed One, He would share the happiness of the Good News that He would lay-out for His apprentices. Dan Kaplan pointed us to the posture that He assumed: He sat down. This was the customary posture for a teacher, and it also proclaimed that He was already "seated" on the throne of His kingdom.
In order to "approach" Him, the students also had to "climb up" to a higher place - which calls to mind the experience of John, in Rev. 4:1. These details were recorded in order for us to observe a lived-out parable.
2. So opening His mouth, He began teaching them, progressively saying (laying it out),
At the very start, we see that His teachings were first of all meant for His disciples-students-apprentices. Notice: "He began teaching THEM." Lu. 6:20 opens with:
"And then He, Himself, lifting up His eyes into the midst of (or: = looking penetratingly and squarely at) His disciples (students), began saying, "Happy and blessed [are you] poor and destitute folks! - because God's reign (or: sovereign influence and activity; kingdom) is now yours (or: belongs to you, as a group)..."
Luke likewise directs His opening remarks to His disciples. So far, His teachings appear to be only to these few folks. But if we peek ahead, Mat. 7:28 informs us:
"And so it happened that when Jesus finished these discourses (Flows of Information that are Meaning-bearing and Pattern-forming Influences; thoughts; ideas), the crowds began to be amazed and astounded at what He taught and His way (manner) of teaching."
So it seems that Jesus did not exclude "the crowds" from His teachings. Those of these, and other, crowds could later become "students; apprentices," as well.
3. "The destitute folks [are] happy in spirit and attitude, because the reign and dominion of the heavens is continually belonging to, is made up of, and is, them (or: Blessed [are] those dependent for support on the Spirit, for the kingdom from the skies and the atmospheres is continuing from among, and pertains to, them; The people who need to beg for sustenance [are made] happy by the Breath-effect because the effect of the sovereignty of the heavens is being a source in and for them; The financially poor folks [exist being] happy with an attitude that the sovereign influence and activity from the atmospheres continuously exists with reference to them)!
This recalls the words of Isa. 57:15b,
"To revive the spirit of the lowly, and to revive the heart of the crushed."
This also may contain an allusion to Isa. 66:1-2,
"The heavens [are] My throne, and the earth My footstool... Yet for this one I shall look: for him who is humble and smitten in spirit, and so cares anxiously for My word."
Call to mind Ps. 51:16a, 17a,
"For You will not desire sacrifice - that I should give it...The sacrifices of God are a spirit that is broken - a heart, broken and crushed..."
Then we also find this idea carried forward by Paul, in 1 Cor. 1:26,
"For, take a comprehensive look at (or: as an indicative: To be sure, you folks are progressively seeing and observing) your calling (or: summoning; vocation; social role) brothers, that [there are] not many wise folks - according to flesh [= the world's wisdom](or: corresponding to a flesh [system of philosophy or religion]; on the level of [the estranged human situation]; with a consciousness oriented toward a domination System), not many powerful ones (those with [political or financial] ability), not many well-born ones (ones born to social ease and profit; those of noble birth; folks with distinguished genealogy)."
Then, he continues in 1:28-29,
"God selects, picks out and chooses those of no family, those without known ancestry, the base ones... even those being nothing... so that no flesh [nature, government or religious system] - [including, or at] all - could boast in God's sight or presence."
Observe the differences in Matthew's record, as compared to Luke's, quoted above:
a) Here it is not a direct address to the disciples, but rather a statement of fact about, "The destitute folks" - a more general subject, and spoken in the third person, instead of the second person.
b) Matthew adds a qualifier: they are "happy in spirit and attitude,"
c) Matthew always speaks of the reign/dominion/kingdom "of the heavens," instead of "of God," as in the other Gospels; the meaning is the same.
d) The relationship between "the destitute" and "the reign and dominion/kingdom" is expressed by a genitive, plural, personal pronoun, here in Mat., while Lu. 6:20 uses a specifically possessive pronoun.
A variety of genitive renderings of the personal pronoun is on offer:
a) belonging to them - which would read parallel to Luke's version;
b) made up of, and is, them - reading the genitive first as "composition" and then as apposition; we have a similar construction in Mat. 19:14,
"Stop preventing them and allow the young children to come toward Me, for you see, the reign and kingdom of the heavens (or: = the sovereignty of this atmosphere) belongs to and is comprised of such folks as these."
c) is continuing from among (an ablative reading), and pertains to, them; we are instructed, in Lu. 17:21, that,
"God's reign (the kingdom and royal rule, which is God; the sovereign influence and activity from God) continually exists inside you folks (or: is on the inside of you people; or: is within the midst of you folks, in your community; exists centered in you people)."
d) the effect of the sovereignty of the heavens is being a source in and for them;
e) exists with reference to them.
All of these semantic uses and nuances should be considered as we ponder humanity's relationship to God's reign, dominion, kingdom and sovereign influence/activities. If we choose just one rendering, we may miss a large part of the picture that Jesus' statement was meant to convey. But let us continue the parenthetical expansions of the first part of the verse:
a) "Blessed [are] those dependent for support on the Spirit" - this has a very wide range of application: to all areas of our lives; it implies a relationship between us and the Lord; a relationship of dependence is quite opposite to a relationship of independence; it is like a branch needing to abide in the Vine in order to have its very life;
b) "The people who need to beg for sustenance [are made] happy by the Breath-effect" - this reads the dative case of "the Breath-effect" as instrumental;
c) "The financially poor folks [exist being] happy with an attitude" - not only are they happy, but they have a good attitude about life and existence (this renders the dative as association), because: "the sovereign influence and activity from the atmospheres continuously exists with reference to them."
The happiness of all these situations is due to the blessings that are associated with "the reign and dominion of the heavens" - this makes all the difference for them. Matthew's version of this statement seems to make it a universal Truth - accessible to all, in all times and seasons. It is perhaps with these thoughts in mind that we should understand Lu. 12:32,
"Stop fearing (or: Do not continue being wary or afraid), Little Flock, because it delights the Father (or: because the Father thought it good, and thus, approved) to give the reign (rule; kingship; kingdom; sovereign influence and activities) to you folks."
This gift was to His little flock, but not just to them.
4. "Those constantly grieving and mourning [are] happy and blessed because [other MSS: now that] they, themselves, will habitually be called alongside to receive relief, help, aid, encouragement and comfort (will continue receiving the services of the Paraclete)!
Paul brought this same idea into his teaching, in 2 Cor. 1:7,
"either way, our expectation (or: expectant hope) [stands] on good footing (or: [is] stable, unwavering, with feet firmly planted; or: [stands] guaranteed as valid; [remains] a confirmation of a certification of the purchase) over and with regard to you folks, having seen and continuing to know that just as you are - and continue to be - people of common existence (partners, participants and sharers of Being) from the effects of experiences and the results of sufferings, in the same way [are you] of the relief, aid and encouraging comfort, as well."
In the new atmosphere and the new "land," which equates to the new realm of God's sovereign influence and the Second Humanity (1 Cor. 15:47), and to which corresponds the new arrangement/covenant,
"He will continue anointing (or: progressively smear or repeatedly wipe away) every tear from their eyes... neither will mourning (sadness; grief), nor an outcry, nor hard work (painful toil; misery) continue existing any longer ([they] will continue being no more), because the FIRST THINGS went (or: passed) away" (Rev. 21:4).
These proclamations exhibit a fulfillment of Isa. 61:2b-3a,
"to comfort all that mourn... to give to them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness..."
We see a similar word from Jesus, in Jn. 16, where He told His followers that they would have a short time of sorrow, but it would birth-forth into joy:
20. "Most assuredly (It is certainly true; Amen, amen), I now say to you folks that you yourselves will continue to weep (shed tears and lament) and will be from time to time shrieking out (wailing in mournful funeral songs), yet the world (controlling System of culture, religion and politics; or: religious and secular society) will continue rejoicing. You yourselves will periodically be made sad and distressed with grief, but yet your sadness, grief and distress will repeatedly birth itself into joy.
21. "The woman, whenever she may be progressing in giving birth, is progressively having pain and distress (sorrow and grief), because her hour comes (or: came). Yet, whenever she may give birth to the little child (infant), she continues no longer calling to mind (remembering; bearing in mind) the pressure (the squeezing, anguish and tribulation) because of the joy that a human being (a person) is born (or: was given birth) into the world (the system of culture; or: the universe).
22. "And you yourselves, therefore, are now progressively having [other MSS: will continue having] sadness, distress and grief. Yet I will repeatedly see you folks again, and your heart will repeatedly rejoice, and no one will continue lifting up and carrying [other MSS: now takes] your joy away from you folks.
Now this was speaking of a specific, historic situation, but like all of His life, it demonstrated a Pattern for them, and for all that would follow, over time. It was a lived-out parable by both Jesus and those that were with Him at that time and place. Notice the universal, natural-birth analogy that He gave them in vs. 21 of this passage in Jn. 16. This was both eschatological prophecy, that would soon come to pass, and it was Wisdom teaching for all followers of Jesus. Kaplan sees in vs. 21 an allusion to Eve, in Gen. 3:16. We also see another layer: the Woman giving birth to the Man-child, Rev. 12:1-6.
The finite verb of the main clause, which ends this verse with a promise, is the word from which comes the noun "Paraclete." Paul's letters frequently use this same verb, both in reference to himself functioning as a paraclete to the called-out communities, and in places where he instructs the covenant communities to do the same for others (e.g., 2 Cor. 2:7; Eph. 6:22; 1 Thes. 4:18; 5:11). We also find this verb used frequently in the book of Acts. Cf Acts 2:40; 8:31; 9:38; 11:23; 13:42; 14:22; 15:32; etc.; also: Rom. 12:1, 8; 15:30; 1 Cor. 4:13; 14:31; 2 Cor. 1:4; 5:20, just to cite a few. The common translations do not make this clear in their renderings, so we advise use of my translation. So, you see, the promise that Jesus gave to His listeners, here in vs. 4, was something that carried on into the new age and the new covenant. This was a blessing that came for all who lived "joined to the Vine" (Jn. 15:1ff), in Kingdom Life. Observe how Paul opens 2 Cor. 1:
4. the One continuously calling us to receive aid, relief, comfort, consolation and encouragement at [His] side (or: the One habitually functioning as our Paraclete) upon [the occurrence of] all our squeezing pressure (or: our every affliction, tribulation and oppression), [then] to progressively enable (to constantly give power to) us into the [sphere or situation] to keep on performing as paracletes in repeatedly giving aid, relief, comfort, consolation and encouragement for those within the midst of every (or: all) pressure (oppression; squeezing, affliction and tribulation) - [and this] through means of the [same] assistance with which we, ourselves, are being constantly called alongside by God to receive as aid, relief, comfort, consolation and encouragement [from Him] (or: from which we, ourselves, are habitually being given the services of the Paraclete by God) -
5. because correspondingly as the effects and results of (or: from) the Christ's experiences and sufferings are progressively superabounding into (or: encompassing in full measure unto) us, in the same way, through the Christ (or: the Anointed One; [= the Messiah]; or: the Anointing), our calling [folks] to our side to give [them] help, relief, comfort and encouragement is also progressively superabounding so as to surround us in full quantity (or: the work of the Paraclete constantly environs in abundance from us, by the Anointing)!
The function of our divine Paraclete is seen in Rom. 11:32,
"For you see, God encloses, shuts up and locks all mankind (everyone; the entire lot of folks) into incompliance (disobedience; stubbornness; lack of being convinced), to the end that He could (or: would; should) mercy all mankind (may make everyone, the all, recipients of mercy)!"
This, in turn, was echoed by Isaiah:
"'You folks continue giving aid, relief, comfort, consolation and encouragement! Continue giving aid, relief, comfort, consolation and encouragement (perform as paracletes) to My People,'
God continues saying.
'You priests at once speak into the heart of Jerusalem; at once paraclete her...'" (Isa. 40:1-2a; LXX, JM).
The beginning of God's plan and the end thereof are encapsulated in Rom. 11:32, above. This is likewise presented in Mat. 5:4, above. It applied throughout Israel's history, and would apply to Jerusalem, once again, in AD 70 - which would bring "grieving and mourning" to her. But the promise of being paracleted by her new priests (after the order of Melchizedek - Heb. 7:17 et al; Rev. 1:6) is a part of the end of God's plan for humanity.
5. "'The kind, considerate, gentle, mild-tempered, egoless and nonviolent folks (people who do not use force)' [are] happy and blessed because they, themselves, 'will proceed to be inheriting the Land (or: be receiving and enjoying the earth as an allotment)!'
Here, Jesus quotes parts of Ps. 37:11, explaining how such folks are "happy and blessed." 1 Pet.3:4 also speaks of these:
"the hidden person (concealed humanity; cloaked personality) of the heart, within the incorruptible and imperishable quality of the gentle (egoless; tender; mild; calm; kind; meek) and still (at ease; restful; tranquil; quiet) spirit (or: attitude; disposition; or: Breath-effect), which is (or: continually exists being) of great value and very costly in God's sight (= view, or, perspective)." This "hidden person of the heart," of which Peter wrote, is the inner us, "existing within the hidden [realm]" where we are one with "our Father - the One continuously looking within the hidden [realm; place]" (Mat. 6:4, below; cf 1 Cor. 6:17).
The last clause of this verse, about "inheriting the Land/earth," has mostly been interpreted literally, as an event that would happen in some future time. However, we suggest that He was speaking of "the new heaven and the new earth" as spoken of in Rev. 21:1, so we will quote from The End of the Old and the Beginning of the New, comments on Revelation p 574ff,
1. Then I saw "a new (new in nature; different from the usual; better than the old; superior in value and attraction; new in quality) atmosphere (or: sky; or: heaven) and a new Land (or: earth)," for you see, actually, the first (former; preceding; earlier) atmosphere (or: heaven) and the first (former, preceding) Land (or: earth; soil; ground) went away (or: moved off, and passed away), and the sea does not exist any longer.
This is a clear allusion to Isa. 65:17,
"I create new heavens and a new earth; and the former things shall not be remembered, or come to mind..."
Cf also Isa. 66:22.
Peter made mention of this same situation in 2 Pet. 3:13.
Yet we, according to (or: down from and in line with) the effect and result of His promise, are habitually receptive toward fresh skies and continue with expectation, face to face with atmospheres new in kind and quality (or: keep an opinion with regard to new heavens) and a land (or: soil; ground; earth) new in kind and quality, within which [situations; conditions] a rightwising eschatological deliverance (or: righted existence of living in covenant relationships of the fairness which accords with the Way pointed out; liberated participation in the justice and equity of the new arrangement) is presently and permanently settled down (is continuously dwelling and at home).
"Peter and his listeners were by habit receptive toward the new creation and the new covenant arrangements where they had been
"made alive together by (or: joins us in common life with, for and in; [p46, B: within; in union with]) the Christ... and He jointly roused and raised (or: suddenly awakens and raises) [us] up, and caused [us] to sit (or: seats [us]; = enthroned [us]) together within the things situated upon [thus, above] the heavens within and in union with Christ Jesus (Eph. 2:5-6).
They were now face to face with atmospheres new in kind and quality that presented them with fresh skies and kept them with opinions that were shaped by the new heavens (i.e., the rule of Christ via the Spirit, in the kingdom of the heavens - as Jesus described in His parables). And God's rightwising, eschatological deliverance (the work and resurrection of Christ) is constantly resident within this new world of the Second Humanity - the resurrected existence that is the life of the ages which has settled down and continuously dwells within Christ." (Peter's Encore & Later Paul, ibid p 56)
The joyful flourishing of Christ's kingdom was described in terms of the wilderness being glad and the desert rejoicing and blossoming as a rose, where waters break out and streams flow in the desert, with no lions or ravenous beasts (Isa. 35:1-10). Isa. 11:6-9 speaks figuratively of the absence of hurt and destruction by describing wolf, leopard, lion, and bear no longer eating sheep and cattle: a transformed creation. Yet Isaiah was not writing about animals, but about people and nations having their characters transformed, because "the Land (or: earth) shall be full of the knowledge of Yahweh" (vs. 9b). Consider the figurative language in Isa. 2:2,
"And it shall come to pass in the last days [that] the mountain [a figure of a kingdom] of Yahweh's house [His temple; His people] shall be established in the top of the mountains [figure for the kingdoms of the world], and shall be exalted above the hills - and ALL nations shall flow unto it."
Mark well the cataclysmic language of a re-ordering of land masses. They spoke of a new Land/earth, which was a figure of God's reign and kingdom being established as we see in Rev. 11:15.
A very revealing use of "heavens and earth" is found in Isa. 51:15-16,
"Yet I am Yahweh, your God, who split (or: divided) the sea [a reference to passing through the Red Sea, at the Exodus from Egypt]... Therefore I put My words in your mouth, and with the shadow of My hand have I covered you: to plant the heavens and to lay the foundations of the earth - to say to Zion, 'You are My People'..."
Verse 16 - the putting of His words in them - speaks of His giving them the Law, as at Mt. Sinai. He created them as a nation, there. The symbolic language of "planting the heavens" and "founding the earth" refers to establishing them as a nation, and making Israel His People. This was the former "heavens and earth" that passed away - in AD 70.
What John saw was a whole new world. Paul spoke of this new, ordered system in 2 Cor. 5:17,
"Consequently, since someone [is] within Christ (or: So that if anyone [is] in union with [the] Anointed One; or: And as since a Certain One [was] in Christ), [there is] a new creation (or: [it is] a framing and founding of a different kind; [he or she is] an act of creation having a fresh character and a new quality): the original things (the beginning [situations]; the archaic and primitive [arrangements]) passed by (or: went to the side). Consider! New things have come into existence (have been birthed; or: It has become different, new things; or: He has been birthed and now exists being ones of a different kind, character and quality)."
As Terry points out (ibid p 460),
"This renovation, as Heb. 12:26, 27 shows, involves a removal or passing away of that which is old and shaken." The cross and then the destruction of Jerusalem in AD 70, "shook heaven (the temple and the priesthood) and earth (the people and their place in God's economy)."
The statement that,
"the first (former; preceding; earlier) atmosphere (or: heaven) and the first (former, preceding) Land (or: earth; soil; ground) went away (or: moved off, and passed away)"
speaks of passing away of the arrangements under the old, Mosaic covenant (Heb. 8:7-8; 9:1). This is a symbol of the end of the temple/priesthood cultus (Jn. 4:21), and the end of Israel as a nation (AD 70). It represents the death of the first Adam (or: of our "old humanity" - Rom. 6:6) when humanity was buried with Christ. The old creation was still groaning when Paul was writing Rom. 8:22. Note that in Rom. 8:23 Paul puts himself and the called-out communities (those possessing the firstfruits of the Spirit) as being in solidarity with the rest of humanity that was still groaning, until the placement in the Son would also be unveiled to them. He was one with them. They were all "one body."
Another example of apocalyptic destruction (in Noah's day) was cited in 2 Pet. 3:6 where,
"the ordered System (world of culture and relationships) of that time destroyed (or: lost) itself, being washed down (inundated; deluged) by water."
Now it was not the physical earth that was destroyed, but people and their cultures. Peter then compares this to the "fire" that was about to come upon Jerusalem, on,
"A [note: not "The"] day of separating for deciding (or: with the character of evaluating for judging), as well as of loss, ruin or destruction which pertains to the irreverent humans (or: of people devoid of reverential awe toward God)" (vs. 7b).
The figure of "the sea does not exist any longer" should be an immediate clue. What this is saying is that there is no longer a distinction between God's people and the great "sea of humanity" which had been the non-Israelites, or Gentiles. He has broken down the "middle wall" and made of the two "one new humanity" thus giving peace, from the joining, to the tossing waves of the sea (Eph. 2:14, 15). Isa. 57:20 used this same simile,
"the lawless are like the sea, when tossed, for it cannot rest; its waters toss out mire and dirt."
As all humanity was included in the first man, Adam, so all humanity is included in the Last Adam, the Second Man, the Lord from heaven (1 Cor. 15:45-47).
And then there is realm of people who still dwell in "the earth realm" (Rev. 3:10; cf 1 Cor. 15:47-50). In the OT, "the Land" was frequently used as a metaphor for "the people." The remainder of Ps. 37:11, which Jesus did not quote, points to a quality of life:
"and they will continuously take full and commensurate delight upon an abundance and richness of peace from the joining" (LXX, JM).
6. "The people being habitually hungry and constantly thirsty for the eschatological deliverance of fairness, equity, right relationship and justice which characterize a rightwised state of being or situation within the Way pointed out (or: the right direction of justice, in covenantal inclusion) [are] happy and blessed, because they themselves will continue feeding and drinking [of these things] until they are filled and satisfied!
Isa. 65 is a prophecy that speaks of God speaking to
"a nation (i.e., Israel) that has not called on My Name" (vs. 1).
Then vs. 9 says,
"I will bring forth from Jacob a Seed..."
Then vss. 13-18 promise:
"Therefore, thus says my Lord Yahweh: 'Behold, My servants, they shall EAT... they shall DRINK... they shall rejoice... they shall be jubilant from a good heart... His servants He shall call by another name... For behold Me creating new heavens and a new earth... [and] be elated and exult in the futures of the future which I shall be creating, for behold Me creating Jerusalem an exultation, and her people an elation'" (CVOT).
Here, in Mat. 5:6, Jesus is speaking of people who are "habitually hungry and constantly thirsty" for a life that is the complete opposite of all the negative things of Isa. 65, which we have not quoted. Much has been written about the meaning of the Greek word, dikaiosune, what has traditionally been rendered "righteousness." Included, for your consideration, is a conflation of how a number of scholars have defined this term:
a) eschatological deliverance - which means the action and influence of God's reign which brings rescue and deliverance (from slavery and death) within and among humans and culture systems. For an in-depth journey into this understanding, cf The Deliverance of God, An Apocalyptic Rereading of Justification in Paul, Douglas A. Campbell, Wm. B. Eerdmans Pub., 2009. Mat. 11:12 describes this, as follows:
"Now from the days of John the Immerser until right now, the reign and dominion of the heavens (or: sovereign influence and activities of the kingdom of the atmospheres) is itself continuously pressing (or: is progressively pressing and forcing itself) forward with urgency, and those urging and pressing forward [toward the goal] are one after another grasping it and then drawing it up [to themselves];"
b) fairness, equity, right relationship and justice - the social and relational aspects of the Kingdom of God on earth;
c) a rightwised state of being or situation - being turned in the right direction (toward Christ and the Father) and living in that "delivered" and "adjusted" state of being, in Christ, as a way of Life;
d) the Way pointed out - this meaning is derived from the literal elements of the Greek term, reaching back to its core idea in Sanskrit, the source of the Greek language; the root idea was "to point," and this developed into "the Way, or path, (first the Law, then Christ) that has been pointed out to us;
e) the right direction of justice - this applies to the corporate or social applications of the Christ-Life;
f ) covenantal inclusion - I owe this rendering to the writings of N.T. Wright; it is parallel to being "joined to the Vine" (Jn. 15:1ff).
All of this makes people "happy and blessed," and metaphorically able to
"continue feeding and drinking [of these things] until they are filled and satisfied."
Jesus made reference to this in Jn. 7:37-39,
"If ever anyone may continue being thirsty, let him be habitually coming toward (or: face-to-face with) Me, and... be constantly (habitually; repeatedly) drinking! [cf Isa. 12:3; 55:1] Just as the Scripture says, 'Rivers of living water will continuously flow (or: gush; flood) from out of the midst of His cavity (or: his innermost being or part).' [cf Isa. 58:11; Ezk. 47:1; Joel 3:18; Zech. 13:1; 14:8] Now this He said about (or: with regard to) the Breath-effect (or: Spirit; Attitude; [other MSS: Holy, or set-apart Spirit; Sacred Wind]) of which (or: of Whom as a source; [other MSS simply read: which]) they - those trusting and believing into Him - were about to be continuously and progressively receiving."
We see an apocalyptic picture of this in Rev. 22:1-2, where John saw a vision of a River of the water of the Life, and the Orchard (the wood, the collective "tree") of the Life, for food. Ezekiel saw a vision of waters coming forth from the Temple (Christ and His body) and trees for food, in Ezk. 47:1-12. We are also reminded of Ps. 34:8,
"O at once taste, and then see and perceive, that the LORD (Yahweh) is usefully kind and good; happy and blessed [is] a man who habitually places expectation upon Him" (LXX, JM).
7. "The folks who are merciers (who give and show mercy) [are] happy and blessed, because they, themselves, will be repeatedly mercied (constantly given and shown mercy)!
This could be an allusion to Ps. 41:1,
"Happy and blessed [is] the person habitually flowing with and acting intelligently on behalf of a materially poor person as well as a needy one: in a bad (harmful; useless; unprofitable; unserviceable; malicious) day, the LORD will habitually rescue him and drag him out of danger" (LXX, JM).
Dan Kaplan also pointed us to Ps. 136:1,
"You folks repeatedly think from and speak forth from out of a like-logos, the same Word, with thanksgiving to, for, by, with and in the LORD (Yahweh): that (or: for; because) [He] is Good and Virtuous; that (or: for; because) His mercy (or: the compassion from, and that is, Him) [exists and continues] on into the midst of the Age [of the Messiah]" (LXX, JM; cf the repetition of this last clause throughout the rest of the Psalm).
Recall the plan of God, which we quoted, in vs. 4 above: Rom. 11:32. We have been mercied so that we can mercy others - this blesses us, makes us happy, and keeps the program rolling on. We find this same principle of the Kingdom in Lu. 6:38,
"Be constantly giving, and it will continue being given to you - a beautiful, fine and ideal measure: one having been pressed and squeezed down, having been shaken back and forth, [and] continuing to be caused to gush out and spill over (or: repeatedly made to overflow) will they be progressively giving into your bosom (= the pocket formed by tying the outer garment at the waist, then pulling the upper part out into a fold; or: pouring into your lap). You see, the same measure with which you normally measure [out], will continue being [used to] measure in return (or: in its place) to, and for, you folks."
This is like receiving the Life-sap from the Vine, and therefore producing His fruit for others to consume. It also sheds light on Obad. 21,
"And so saviors (deliverers) shall come up on, or in, Mt. Zion..."
We are called to do the work of the Lord, as He dwells within, directs and empowers us. The Kingdom is about doing the work that He gives us to do. Much of this is simply functioning as paracletes to, and for, others. Sometimes as little as the proverbial "cup of cold water," or a smile. And then, in Mat. 9:13, Jesus instructs us,
"'I am presently desiring, habitually intending and progressively purposing mercy, and not a sacrifice!'" [Hos. 6:6]
In the letter from Jacob (or: James) we have food for thought, in chapter 2:
13. For you see, the separating, evaluating and deciding (or: scrutinizing and judging) is merciless in, by and with (or: to; for) the one not performing, exercising or producing mercy. Mercy is consistently speaking loudly, boasting and assuming superiority with regard to evaluating, deciding and separating (or: Mercy is repeatedly bragging from making decisions; or: Mercy keeps on fully boasting in repeatedly triumphing over judging)!
Then, we have the author of Heb. 6:10 reminding us:
"For the case is, God [is] not unjust (contrary to fairness and equity shown in the Way pointed out) to be at any point forgetful (or: to fully escape the knowledge or be unaware; in any case to be completely neglectful, disregarding or unnoticing) of your work and of the love (fully giving of yourself) which you pointed out and display into [showing forth] His Name: waiting upon and giving attending service and support of life's necessities to the set-apart (or: sacred; holy) folks - even continuously dispensing [goods] and habitually providing the means of living!"
8. "Those who are clean (clear of admixture; pure; consistent) in the heart [are] happy and blessed, because they, themselves, will progressively see God! (or: = The folks that have had the core of their beings made clean [are] happy people, in that they will continue to see the Ground of Being [in everything]!)
To be able to see God is a blessing, and it brings happiness. But how does one meet the apparent "qualification" of being "clean (clear of admixture; pure; consistent) in the heart"? We find one answer to this question in 1 Jn 1:7,
"Yet if we keep on walking about (= continue living our life) within the midst of and in union with the Light, as He exists (or: is) within the Light, we constantly have common being and existence (or: hold common fellowship, participation and enjoy partnership) with one another, and the blood of, from, and which is Jesus, His Son, keeps continually and repeatedly cleansing us (or: is progressively rendering us pure) from every sin (or: from all error, failure, deviation, mistake, and from every shot that is off target [when it occurs])."
This beautiful verse may need a bit of explaining. Many have taken it to refer to Jesus' death on the cross, or in reference to the Passover or other sacrifices which He symbolically fulfilled, and this is a valid layer of interpretation. Here is an excerpt from my commentary on 1 Jn 1:7 which offers further perspectives:
The metaphor of a body has been used to describe the called-out community. The life of a body is within the blood (Lev. 17:14). Christ is the resurrection and the life (John 11:25) and we must drink in His life-blood (John 6:51-56) in order to have His life within us - it becomes our food. But "blood" is also a metaphor, a symbol, of giving one's life for one's friend - as John 6:51 indicates in speaking of "the bread of life" that Jesus gave "for the life of the aggregate of humanity (the world)."
The body of Christ has life within it because His blood (within which is His life) circulates through every member, bringing life to each cell and carrying off the waste. As the members of the body come together in fellowship and inter-participation with one another, His life, via His Spirit and His Word (both of which are life) flows from member to member, both feeding and repeatedly, continuously cleansing each member from mistakes and failures. Keep in mind that John has been speaking about living our lives in the Light (another bringer of life). Our koinonia is a source of life and cleansing, as His life-blood is drunk-down through the fellowship of our common being. He came that we might have Life. The shedding of the blood of animals, so that we can eat their flesh, is a means of providing life to us. And so was the cross (at Passover) a sign and a figure to us: it proclaimed our deliverance and fed us for our journey out of bondage and into His promises.
Another thought on the two parts of this one verse: the first part speaks in corporate terms of a way of life, using the metaphor of Light to describe the character and quality of the covenant community. Perhaps we should see the second part, about His blood, as being the blood that created the covenant community - that it is this new arrangement (Matt. 26:26-29), this new covenant, which is being referenced as the vehicle for carrying away from the community the error and wrong direction of thought, cleansing it from the infection of the false teachings. My friend John Gavazzoni pointed here to Paul's "house-building" term used in Eph. 4:
16. - from out of Whom (or: out from the midst of Which) all the Body (or: the entire body) being continuously fitted and framed together (made a common joint by a word; laid out and closely joined together) and constantly being knit together and caused to mount up united through every fastening (or: joint) of the supply of rich furnishings (or: through every assimilation of the full supply of funds; through every touch {kindling; setting on fire} of the completely supplied requirements) in accord with (or: down from; commensurate to) the operation (operative, effectual energy) within [the] measure of each one part [other MSS: member], is itself continually making (or: is for itself progressively producing and forming) the growth and increase of the Body, [focused on and leading] into house-construction (or: unto building [up] and edification) of itself within the midst of, and in union with, love.
Here in vs. 7 John may have in mind the thoughts that Paul had shared with the Corinthians about when the community came together for covenant meals, that some were behaving poorly towards others, not discerning that they were all coming together as Christ's body (1 Cor. 11:17-34). It was within that context that Paul was addressing
"tearing splits (= separations into cliques; divisions) continually inherent among [them]" (vs. 18).
And it was within their fellowship that they were partnering with the life (figured by the blood) of Christ, figuratively drinking it with Him in a new way, within the kingdom (Matt. 26:29). (John, Judah, Paul & ?, Harper Brown Pub., 2013)
David understood Who could accomplish the presence of a clean heart, in Ps. 51:10,
"Create in, and for, me a clean heart, O God, and put a new and right, steadfast and established spirit within me."
The author of Hebrews reaches back to the old covenant priesthood and cultus type in Heb. 9 and 10 - which Christ fulfilled - to portray our access into the realm of the holy, demonstrating that our very hearts are the Mercy Seat, God's throne within the Temple of God, which we are (1 Cor. 6:19). We read in Heb. 10:
20. a Way (Path; Road) which was done anew (or: which He innovates and makes new in species, character or mode, within and in the midst) for us and in us, recently slain and yet living, through the veil that is His flesh (or: which way through the veil He did anew for us - that is, His flesh [= His body]: recently slain, and now living) - [cf Jn. 14:6; Rev. 5:6]
21. along with a Great Priest [enthroned] upon God's House (or: the house from God) - 22. we can be continuously and progressively approaching with a true heart in union with full-assurance from the completed act of faithfulness (or: centered within [the] full-carrying from [His] loyalty and fidelity), the HEARTS having been sprinkled from a misery-gushed consciousness of what is evil or unserviceable (or: a joint-knowledge full of annoying labor; a conscience in a bad condition), and then the body having been bathed in and by clean water.
Furthermore, having the veil removed from our hearts (cf 2 Cor. 3:14-16),
"We all, ourselves - having a face that has been uncovered and remains unveiled - being folks who by a mirror are continuously observing, as ourselves, the Lord's glory (or: the assumed appearance and repute of, and from, [our] Owner), are presently being continuously and progressively transformed into the very same image and form, from glory unto glory - in accord with and exactly as - from [the] Lord's Breath-effect (or: from [the] Spirit and Attitude of, and which is, [the] Lord)" (2 Cor. 3:18).
Amidst a list of new covenant admonitions, we find a statement about seeing God, in Heb. 12:14,
"You folks be continuously pursuing peace and joined-harmony [= shalom] with all mankind (or: with everyone) - as well as the process and resultant state of being different and set-apart (or: sacredness; the sanctification; or: = the situation of being set aside for God's use), apart from which not even one person will proceed in seeing (or: continue perceiving) the Lord."
On offer, above, is a paraphrase of vs. 8 which we wish to highlight:
"The folks that have had the core of their beings made clean [are] happy people, in that they will continue to see the Ground of Being [in everything]!"
I used one of Paul Tillich's terms for God, "the Ground of Being," which means the source and foundations of all existence, in order to alert our readers to the possibility to perceiving the presence of God within all that He has created. Once our hearts have been cleansed of false notions about God, ourselves, and others, our eyes will be opened to be able to see His Reality, His Truth. Religion and empty philosophies have "corrupted our hard-drives," and our screens show us nothing, or else distortion.
We find the corresponding topics of this verse addressed in 1 Jn. 3:2-3
"Beloved ones, now (at the present time) we continuously exist being God's children (born-ones), and it has not yet been made visible (or: it is not yet apparent or manifested) what we will proceed in being. We have perceived, and thus know (or: are aware) that if it (or: He) should be (or: whenever it {or: He} may be) made visible, apparent and manifested, [then] folks like to Him (like-ones to Him; ones like Him; people resembling Him) we will be existing, because we will continue seeing and will be progressively perceiving Him just as (according and exactly as; in the manner that) He constantly exists (or: He is). [cf Ps. 17:15; Col. 3:4; Rom. 8:17-18] So everyone, who (or: all mankind, which) in continuously having (or: habitually holding) this expectation (or: expectant hope) [placed; resting; based] upon Him is [by this] constantly (repeatedly; progressively) purifying himself, just as (according as; in the way that) That One is (or: exists being) pure."
9. "The ones who make peace and create joining [are] happy and blessed because they, themselves, will continue being called God's sons (or: termed 'sons of, and from, God')!
First of all, we can see that the work of a son of God is to
"make, or produce, peace and create joining."
How did Christ do this? Well, Col. 1:20 gives us one answer: "making (constructing; forming; creating; producing) Peace (harmonious Joining) through the blood of His cross." What does this mean? Paul gives us a hint, in Eph. 2:
14. You see, He Himself is our Peace (or: continuously exists being our joining and harmony [= Shalom]) - the One making (forming; constructing; creating; producing) The Both [to be] one, and within His flesh (= physical being; or: = system-caused crucifixion) is instantly destroying (unbinding; unfastening; loosing; causing to collapse) the middle wall of the fenced enclosure (or: the partition or barrier wall): the enmity (cause of hate, alienation, discord and hostility; characteristics of an enemy),
15. rendering useless (nullifying; rendering down in accord with inactivity and unemployment) the Law (or: the custom; = the Torah) of the implanted goals (or: concerning impartations of the finished product within; from commandments; which was inward directives) consisting in decrees (or: prescribed ordinances), to the end that He may frame (create; found and settle from a state of wildness and disorder) The Two into One qualitatively New and Different [p46 & others: common] Humanity centered within the midst of, and in union with, Himself, continuously making (progressively creating) Peace and Harmony (a joining; = shalom);
16. and then should fully transfer, from a certain state to another which is quite different, The Both - centered in, and within the midst of, One Body in God (or: make completely other, while moving away from what had existed, and fully reconcile The Both, in one Body, by, to, with and for God), through the cross (execution stake) - while in the midst of Himself killing the enmity and discordant hatred (or: killing-off the characteristics of enemies within it).
If we read Eph. 2:10-12 we will get a better view of the mind-blowing, history-changing results and implications of the Christ-Event, which in 2 Cor. 5:17 Paul refers to as "a new creation." But this Peace, and Joining (of previously separated people-groups) began in the time of the old covenant, with the birth of Jesus. The agent made an announcement about the advent of His birth, in Lu. 2, where we also read:
14. "[This is] a reputation for God, in the highest places! (or: Glory to God, in the midst of the highest [realms]; or: [It is] a manifestation which call forth praise with God, among the highest [peoples]; or: An assumed appearance and a manifestation by God, within the midst of a most elevated location;
or: A notion and an imagination within [the] highest places in God); and upon earth - among humanity (
or: within mankind; in union with people) - a peace and a joining having the qualities and characteristics of well-thinking and goodwill (or: harmony [= shalom] whose source is good opinions and imaginations of well-being; or: a peaceful joining which is a manifestation and a reputation of good and ease; or: a peace which belongs to good pleasure; joining from a disposition of goodness)!"
Now, in Mat. 5:44-45, below, we can see ways of how folks "make peace and create joining" through Kingdom living:
"Be constantly loving your enemies (urging toward reunion with, and accepting as persons standing on the same ground, those folks hostile to you), and be habitually praying goodness over the people continuously persecuting you (constantly thinking and speaking on behalf of the folks repeatedly pursuing you to have ease and well-being) so that you folks can be birthed sons of your Father - the One within [the] atmospheres and in union with [the] heavens..."
Paul gives us another definition for being "termed 'sons of, and from, God'," in Rom. 8:14,
"For it follows that as many as are being continuously led by God's Spirit (or: habitually brought or conducted in [the] Breath-effect which is God; progressively driven along with an attitude from God), these folks are God's sons (these continuously exist being sons of God; or: = these are folks who have the character and qualities of God)." [comment: echo of the Exodus]
Then, Jn. 1:12-13 expresses it this way:
"Yet, as many as grasp, receive or accept It (or: took Him in hand; seized to possess Him) - to, for and among the ones habitually trusting into Its (or: believing and being faithful unto His) Name - It gives to them (or: for them; in them; among them) authority ([the] right; or: privilege from out of the midst of Being) to be birthed God's children (or: to become born-ones from God), who are born not out of bloods (or: [flows] of blood; or: blood [lines]), neither forth from the will of flesh (or: from the intent of a flesh [ceremony]), nor yet out of the will (purpose; intent) of an adult male, but to the contrary and in contrast, from out of the midst of God!"
So the phrase, "God's sons," seems to have different layers of meanings which transcend old and new covenants (arrangements), but they all imply a relationship with the Father. Paul gives us more information on this topic, again in Rom. 8:
16. The same Spirit (or: spirit; or: The Breath-effect Himself; or: This very attitude) is constantly witnessing together with our spirit (is continuously bearing joint-testimony to our spirit; is habitually co-witnessing for our spirit; is progressively adding confirming testimony and evidence in our attitude) that we are, and continuously exist being, God's children (ones born of God; children from God [not of the child-escort {Gal. 3:24}], by natural descent).
17. Now since children (or: Yet if ones born by natural descent), also heirs (possessors and enjoyers of an allotted inheritance; those who hold sway over the allotted portion): on the one hand, God's heirs, on the other, Christ's joint-heirs
(or: indeed possessors and enjoyers of an allotment pertaining to God and from God, yet possessors and enjoyers together in an allotment pertaining to Christ and belonging to Christ) if so be (or: provided) that we are continually affected by sensible experiences together - feeling together; receiving impressions, undergoing passion or suffering together - to the end that we may also be glorified together
(or: can be given a shared appearance; would together receive a manifestation of that which calls forth praise; should be given a joint-approval and a joint-reputation; may be thought of and imagined together [in covenant relationship]). [cf 2 Cor. 4:8-9; Col. 3:4; 1 Jn. 3:2]
Jonathan
To be continued...
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