The Beatitudes: Finding the Good Life in Unexpected Places (3)
Notes
Transcript
Handout
Announce text: Matthew 5:1-16
Key Text: Matthew 5:1-16
Review
In our study on the Beatitudes from the SOTM, we learned about the different Hebrew and Greek words behind the word blessed.
We began by looking at the Hebrew word that actually means blessed, as it is used in Genesis 1.
We discovered that was not the same word used in the Beatitudes.
In fact, the Greek word, makarios, that is translated as blessed in that passage is a difficult word to translate.
However, the Hebrew word ashrey is consistently translated into the Greek word makarios in the Septuagint (Greek translation of Hebrew Bible).
From the definition and uses of the word ashrey in the Hebrew Bible, we derive the meaning in the NT Beatitudes.
Makarios, then, is a persuasive, wisdom (34/45 uses in Ps & Pr) word that an observer uses to describe someone who is experiencing blessing.
We were reminded that only GOD can bless, and HIS Blessing involves HIS favor: abundance & stability/security.
What we find in the Beatitudes then, is that JESUS is not pronouncing blessing on an individual.
Rather, HE is pointing out from HIS surprising perspective the individual who is blessed, followed by what the blessing is.
Matthew 5:3 “3 “Blessed are [How good is life for] the poor in spirit (perspective), for theirs is the kingdom of heaven (blessing).”
So, JESUS is reframing what it means to live the good life in a very surprising & unexpected way.
Dr. Tim Mackie of the BibleProject has this to say about what JESUS is doing in the Beatitudes:
“The logic of these nine sayings depends on Jesus' claim that he is bringing the Kingdom of God as it is in Heaven. And the Kingdom of God brings total reversal of our value systems and our estimations of who are the fortunate ones. And that's the work that these nine sayings are doing.”
We found out the literary structure of the Beatitudes divides the nine sayings into three groups of three sayings (triads).
As we started in on the first triad, we began looking three marginalized places/states where JESUS defines the good life is found.
The first surprising thing JESUS says is: 1. The good life is for the powerless.
We dug into the first verse of the Beatitudes, v.3, and looked more intently at the phrase, “poor in spirit.”
We discovered there are equivalent Greek and Hebrew words for spirit: pneuma (Gr.) and ruakh (He.).
Both words represent an invisible energy that can be both impersonal, e.g., wind, or personal, e.g., a person’s life force/energy/vitality.
We saw in the OT how “_ of spirit” or “_ in their spirit” became a common way to describe the quality of one’s life force.
We then can see that JESUS is describing someone who is power -(spirit) less (poor); someone whose life energy is lacking.
The people JESUS was speaking to were lacking in both physical and metaphorical resources, e.g., economic, social, & spiritual.
The lack of resources contributed to their emotional & mental lack of stability.
The lack of spiritual resources (oppression by Rome & religious leaders didn’t help) contributed to the lack of physical resources.
This will become more clear when we look at the next two sayings which is why their tied together in the first triad.
So, they are marginalized group of people lacking in socioeconomic standing and with no way - no power - to change their situation.
They are powerless.
JESUS comes on the scene, looks them over, and says that GOD’s KINGdom has arrived, and it is being offered first to them.
So, we rephrased the first Beatitude to read:
Matthew 5:3 “3 “How good is life for the powerless, because theirs is the kingdom of the skies.”
That was first unexpected, marginalized place JESUS said the good life was found.
Last week, we looked at the second surprising thing JESUS says: 2. The good life is for the grieving.
We found that our modern, English words for mourn and comfort mean pretty much the same as in the Bible.
We said another word for mourn is grieve, and the combination of grief and comfort is seen throughout the Scriptures.
We looked at two examples from Joseph’s life:
The first was of Jacob hearing a falsified report of Joseph’s death refusing to be comforted and discovered part of grieving includes a response (cultural: tearing clothes, wearing sackcloth, shaving the head, fasting, etc.).
The second was in the burial process of Joseph’s father, Jacob, and discovered grieving is to be a public, communal event.
We looked at the example of Job and discovered that part of the blessing of comfort includes some form of restoration.
We then learned that there are many forms of grief - not just in death.
We looked at an example from the prophet Ezra and saw that Ezra was Israel’s unfaithfulness.
Then, we looked at an example from another prophet during the same time period as Ezra, the prophet Nehemiah and saw that Nehemiah’s grieving was associated with waiting for restoration and the fulfillment of GOD’s Promises.
Armed with all of those discoveries of the combination of grief and comfort, we return to the Words of JESUS in Matthew 5:4 and realize HE is addressing multiple layers of grief and identifying our capacity for grief is part of the good life.
JESUS later experienced this HIMSELF and demonstrated that we should not avoid grief; rather, we should lean into it because it is good for us.
Instead of leaving what HE was doing to heal his friend Lazarus, HE continued in the work the FATHER had for HIM (lesson in that).
Awhile later, after receiving word that Lazarus had died, in the words of the shortest verse recorded, “JESUS wept.”
Even though HE knew HE would go and raise Lazarus from the dead, JESUS refuses to minimize the situation.
Instead, HE engaged the grieving process.
So, we rephrased the second Beatitude to read:
Matthew 5:4 “4 “How good is life for those who grieve, because they will be comforted.”
Announce text again: Matthew 5:1-16
Scripture Reading
Scripture Reading
1 When Jesus saw the crowds, he went up the hillside, and sat down. His disciples came to him.
2 He took a deep breath, and began his teaching:
3 “How good is life for the powerless, because theirs is the kingdom of the skies.
4 “How good is life for those who grieve, because they will be comforted.
5 “How good is life for the meek! You’re going to inherit the earth.
6 “How good is life for people who hunger and thirst for God’s justice! You’re going to be satisfied.
7 “How good is life for the merciful! You’ll receive mercy yourselves.
8 “How good is life for the pure in heart! You will see God.
9 “How good is life for the peacemakers! You’ll be called God’s children.
10 “How good is life for people who are persecuted because of God’s saving plan! The kingdom of heaven belongs to you.
11 “How good is life for you, when people slander you and persecute you, and say all kinds of wicked things about you falsely because of me!
12 Celebrate and rejoice: there’s a great reward for you in heaven. That’s how they persecuted the prophets who went before you.”
13 “You’re the salt of the earth! But if the salt becomes tasteless, how is it going to get salty again? It’s no good for anything. You might as well throw it out and walk all over it.
14 “You’re the light of the world! A city can’t be hidden if it’s on top of a hill.
15 People don’t light a lamp and put it under a bucket; they put it on a lampstand. Then it gives light to everybody in the house.
16 That’s how you must shine your light in front of people! Then they will see what wonderful things you do, and they’ll give glory to your father in heaven.
16 That’s how you must shine your light in front of people! Then they will see what wonderful things you do, and they’ll give glory to your father in heaven.
Prayer for added blessing to the reading of the Word
Message
Message
When Irving S. Olds was chairman of the U.S. Steel Corporation, he arrived for a stockholders' meeting and was confronted by a woman who asked, "Exactly who are you and what do you do?" Without batting an eye, Olds replied, "I am your chairman. Of course, you know the duties of a chairman--that's someone who is roughly the equivalent of parsley on a platter of fish."
Bits and Pieces, June 27, 1991, p.7.
The beatitudes are 9 sayings of JESUS in which HE is reframing what the good life is. HE does this by drawing our attention to a group of people to unexpectedly persuade us that from HIS perspective, these people are living the good life - they are the fortunate ones. Then HE identities how each particular group of people is blessed - HE describes what the blessing is.
We are going to continue digging into the Greek and Hebrew words underlying our English translation of what JESUS is saying in our text, as we continue looking at the first triad covered in vv.3-5.
Let's read these three verses again in succession for context, and then we'll dive into the next verse, v.5.
I will be reading from a modified version of the NTFE translation, as I have changed part of the original translation to reflect what we discovered JESUS meant when we see the English word, blessed.
3 “How good is life for the powerless, because theirs is the kingdom of the skies.
4 “How good is life for those who grieve, because they will be comforted.
5 “How good is life for the meek! You’re going to inherit the earth.
Ok, so that’s the context of the triad again.
This morning we’re going to pick up where we left off from last week as we look at three unexpected places where JESUS says the good life is found.
So, if we’re lacking in life energy, as we discovered with the first beatitude, and we live in the margins of society, then we likely are experiencing a lot of loss, death, and grief. That grief we experience is likely multi-faceted, and we need to embrace it the way JESUS did because it is good for us. And this leads us to the next unexpected state JESUS surprisingly calls the good life.
The good life is for the powerless.
The good life is for the grieving.
The good life is for the unimportant.
Let’s read the next beatitude found in v.5:
5 “How good is life for the meek! You’re going to inherit the earth.
This is perhaps the most famous of the Beatitudes, and one of the most well-known verses even to those outside of Christianity. In fact, I recently heard this verse, or at least a paraphrase of it, quoted by Will Ferrell in a baseball skit he did acting as the old, famous Cubs announcer, Harry Caray.
So, another rhetorical question for you this morning: what do you think of when you think of the word, “meek?”
This is one of those words that comes with a lot of preconceived ideas that probably leads us down a path that is not what JESUS was trying to communicate. Before we dive into the Greek and the Hebrew, let’s try a couple other English words here provided by the BibleProject.
Here’s the first word: afflicted. Rephrasing our verse, “The good life is for the afflicted, because they will inherit the earth.” Another word we could use, as I’m sure you’ve figured out according to the pattern I’ve been following when presenting this, is the word unimportant. Now, both of these words, as well as the phrase, “they will inherit the earth,” from our v.5, are references to clear Scripture passages from Isaiah and the Psalms.
So, the Greek word for meek from the original text is the Greek word praus. Praus can be defined as meek - the word most translations use - humble, and unimportant.
Greek word praus
definition: meek, humble, unimportant
Praus is one of the most common ways to translate the underlying Hebrew word ani. So, when Bible translators were translating the Hebrew Bible into Greek - the Septuagint - praus was the word they used when translating ani. Ani is defined in the same way as praus: meek, humble, unimportant.
Hebrew word ani
definition: meek, humble, unimportant
As we often do, let’s look at a few examples of ani in the Old Testament to really drive home a fuller, richer understanding of the word.
8 You caused judgment to be heard from heaven; The earth feared and was still
9 When God arose to judgment, To save all the ani (humble) of the earth. Selah.
You might see that translated as humble in your version. The KJV uses the word meek. The NKJV uses the word oppressed. The NIV uses the word afflicted, and still a few other versions use lowly.
In this verse, we see the ani are saved by GOD’s judgement. Another word for judgement is justice. Our English word for justice equates well with judgement. The main takeaway, though, is that the ani are a group of people who need rescuing. They will be rescued when GOD brings justice.
What’s implied in this verse, or what we can infer from it, is the ani are a people who are being abused and oppressed. They have no power to change their circumstances. The wicked are taking advantage of them, but GOD’s ultimate justice will war against the wicked and deliver the ani from their plight.
18 For the needy will not always be forgotten, Nor the hope of the ani (afflicted) perish forever.
Here we see an example of those who are ani receiving the promise of hope.
4 But with righteousness He will judge the poor, And decide with fairness for the ani (afflicted) of the earth ...
Here is a promise of leveling the playing field for those who are afflicted or oppressed.
The first verse we looked at had a reference to Psalm 37:7:
7 Rest in the Lord and wait patiently for Him; Do not fret because of him who prospers in his way, Because of the man who carries out wicked schemes.
In this verse, much like last week where the grieving are waiting for the promises of the LORD to be fulfilled, so, too, do the ani. They are waiting for GOD’s justice, and while they wait, they are given a promise of hope in that their current state is temporary. There is coming a day when they will no longer be under the thumb of the oppressor. Better days are ahead!
So, the ani are a group of people who have wrong done to them.
Job 24 gives a very vivid example of this.
1 “Why are times not stored up by the Almighty, And why do those who know Him not see His days?
2 “Some remove the landmarks; They seize and devour flocks.
3 “They drive away the donkeys of the orphans; They take the widow’s ox for a pledge.
4 “They push the needy aside from the road; The ani (poor) of the land are made to hide themselves altogether.
Job is describing the plight of the ani. He is lamenting that he is not seeing the justice of GOD for all of the atrocities being done to the ani. The ani are forced to hide for all of the evil taking place. They are vulnerable, and again, they are taken advantage of. These are a people who are lacking in social position - they’re unimportant. So, this ties together the first beatitude, in that they are powerless to change their state. They need rescued.
Something interesting to note, however, is that this isn’t just limited in scope to the poor. For example, King David spent much of his time on the run - first from Saul and then from his own son. There are Psalms written during these times in which David describes himself as the ani - even though he is connected to the royal family. It is because he doesn’t have social standing in that time of his life - he’s an outcast, in the margins of society, during this season in his life. He’s not poor, but he is oppressed.
Here’s one example:
6 This ani (poor man) cried, and the Lord heard him And saved him out of all his troubles.
So, that’s the meaning behind ani in the Hebrew and praus in the Greek. This is the perspective of JESUS for the people HE is saying the good life is for.
Do you recall how in the message on the first beatitude we talked about the powerless having their land taken from them (among other things), and I said to remember this because it would come up later? We’re about to address this now - this is what I was referring to - the second part of v.5 in which JESUS states the blessing or the reason why the ani are considered blessed from HIS perspective.
So, a better word to use for earth would be land, changing the second part of the verse to “they will inherit the land.”
As you know, land inheritance was promised to Abraham, the father of the nation of Israel. Land was dispersed to the different tribes under Joshua’s leadership. The land inheritance was about wealth - about having dominion over the land. It’s a way to generate wealth through gardening, livestock, etc. - all themes from the KOG beginning in the Garden - being a productive and contributing part of the community. In this culture, land ownership was a primary means to financial stability.
In the time of Joshua, the land was occupied by other nations, and GOD promised to drive them out and give the land as an inheritance to the nation of Israel. When we fast forward to JESUS’ time, the land of Israel is no longer theirs to do with as they wish. It is once again occupied territory. As Tim Mackie points out, many of JESUS’ parables center on landowners or managers who hire servants to work on the land. So, HE’s reflecting on the realities of life that HIS fellow Israelites are currently living in. The land is no longer owned by Israelite families, and those who the land was promised to are now working it as laborers for someone else. The very land that belonged to their family generations before as part of their tribal inheritance, they now work for someone else.
So, for JESUS to say they will inherit the land is quite a political bombshell statement to be making. It would have stirred things in the crowd and gotten their attention.
There is another use of the word ani from the Psalms that we need to look at. Returning to Psalm 37, let’s begin with v.7 again.
7 Rest in the Lord and wait patiently for Him; Do not fret because of him who prospers in his way, Because of the man who carries out wicked schemes.
8 Cease from anger and forsake wrath; Do not fret; it leads only to evildoing.
9 For evildoers will be cut off, But those who wait for the Lord, they will inherit the land.
10 Yet a little while and the wicked man will be no more; And you will look carefully for his place and he will not be there.
Then again, in v.11, a doubling down on the inheritance message:
11 But the ani (humble) will inherit the land And will delight themselves in abundant prosperity.
This example sounds very much like the beatitude JESUS says in Matthew 5:5. With this inheritance is the promise of abundance. No lacking of resources. Do you see the themes we’ve been discovering in the past couple weeks?
There are two Hebrew words represented in the abundance, one we have already talked about before:
Hebrew word Shalom
translations: completeness, soundness
definition: peace, complete, wholeness
The second Hebrew word might be new to you. It is the Hebrew word, tev.
Hebrew word Tov
translations: pleasing
definition: good
So, in the current context JESUS is speaking, we’re talking about generations of Israelites who have been living as the ani. We’re years and years removed from the freedoms and the mandates of the Garden to rule over and care for the land. We’re living with the same mandates under the covenant curses in Deuteronomy, and in the time of JESUS, GOD has handed the Israelites over to foreign oppressors. Living in this context, it would be very easy to give in to despair as you watch the evil of the world advancing and constantly winning. Kind of like today. It would be easy to think things are never going to change.
Psalm 37 is one of many poems that hope for Israel’s restoration to the land as the time of comfort, and it is the time of inheriting the reign of the KOG on earth - inheriting the land.
GOD has a plan to bring them from the margins & elevate them. They will inherit the land, and they will rule and reign in it. The evil oppressors will lose everything. The words “rule” and “reign” kind of give us images of making decrees from a royal throne - a what I say goes, kind of thing. Like the disciples, we can get the wrong ideas in our head about what this means, but as we’ve been seeing throughout this series, it is partnering with GOD in HIS rule and reign acting as HIS agents in the authority HE has given us - it is about making things better as we partner with HIM as HE does a new thing in our spheres of influence. HIS KINGdom breaking forth in and through us and the communities in which we live.
So, this is a “tie-together” to the origins of GOD’s story in Genesis. The land was given to all humanity to rule & reign on GOD’s behalf - as HIS agents. It was not meant for a select few to rule & reign, but the responsibility was for everyone.
So, JESUS comes on the scene and announces the good life is for the unimportant - to those in the margins, powerless, no influence, suffering loss, hardship, and heartache. The reason is because the rule and reign of GOD - a new KING - has arrived and is going to bring about something new - a new thing, a new creation, which will be the ultimate land inheritance for us all.
Again, here’s the BibleProject’s paraphrased version of v.5:
5 “How good is life for the unimportant, because they will inherit the land.
So, pj … What’s the point?
Conclusion
Conclusion
Allow me to draw two conclusions this morning: the first for today’s message, and the second for the first triad of the Beatitudes.
First, for today: 5 “How good is life for the unimportant, because they will inherit the land.
The story of Irving S. Olds, who humbly likened his role as chairman to “parsley on a platter of fish,” reminds us that the world often overlooks the unimportant, yet JESUS declares they are in the position of living the good life. In Matthew 5:5, JESUS flips the script on worldly status, proclaiming that the ani—the meek, humble, or unimportant—will inherit the land. This promise, rooted in Psalm 37:11 and GOD’s covenant with Israel, assures us that those marginalized by society, like David fleeing Saul or Job in his affliction, are not forgotten. Their lack of social standing positions them to receive GOD’s KINGdom, where they will rule and reign as HIS agents, restoring the Garden’s mandate of stewardship and abundance (shalom and tov).
Today, you may feel unimportant—overlooked at work, sidelined in society, or powerless to change your circumstances. JESUS sees you. HE says the good life is yours, not because of your status, but because your heart is open to GOD’s justice and restoration. The unimportant will inherit the land—not through worldly power, but through GOD’s promise of a new creation where all share in HIS rule. So, embrace your place, however humble, and trust in the ONE WHO elevates the ani. Let’s pray for the HOLY SPIRIT to fill us with hope, helping us live as agents of GOD’s KINGdom, partnering with HIM to bring shalom and tov to our world, knowing we will one day fully inherit HIS promises.
Second, concluding the first triad of Beatitudes:
3 “How good is life for the powerless, because theirs is the kingdom of the skies.
4 “How good is life for those who grieve, because they will be comforted.
5 “How good is life for the unimportant, because they will inherit the land.
The first triad of the Beatitudes unveils JESUS’ radical vision of the “good life,” a vision that turns the world’s values upside down. Through these three messages, we’ve seen JESUS spotlight the powerless, the grieving, and the unimportant—those society often ignores. Like R.C. Chapman, who saw his burdens as an abundance of GOD’s blessings (Psalm 68:19), we’re invited to see GOD’s KINGdom breaking through in our lack, not our excess. Unlike Edith Rockefeller McCormick, who suppressed grief to maintain appearances, JESUS calls us to embrace it, as HE did at Lazarus’ tomb (John 11:35), trusting in GOD’s comfort now and in the future KINGdom. And like Irving S. Olds, who humbly downplayed his importance, we learn that the ani—the unimportant—will inherit the land, fulfilling GOD’s promise of restoration (Psalm 37:11).
These Beatitudes reveal that the good life isn’t about power, avoidance of pain, or worldly status. It’s about dependence on GOD, as Adam and Eve were in the Garden, and as JESUS modeled in HIS obedience to the FATHER (John 5:19). The powerless receive the KINGdom because their empty hands are ready to grasp it. The grieving find comfort because they face loss with hope in GOD’s restoration, like Job’s twofold blessing (Job 42:10). The unimportant inherit the land because GOD elevates the marginalized to rule as HIS agents, bringing shalom and tov to a broken world.
JESUS is always looking at who we are meant to be. HE sees the version of us HE created. So, HE can look at us in our worst state and see the redeemed version of who we are meant to be and who we will become!
Wherever you and I are in our story —feeling powerless, grieving a loss, or overlooked— the end has not yet been written. There are still more chapters to be recorded. In fact, JESUS says you’re living in a state of blessedness. The end for those who are believers is a truly happily ever after ending! So, let’s not shy away from our struggles but lean into them, trusting HOLY SPIRIT to guide us into dependence on our HEAVENLY FATHER. As a community, let’s grieve together, support one another, and pursue dikaiosunē (righteousness/justice), knowing our story ends in certain hope—JESUS CHRIST, our ultimate blessing. May we pray, read and meditate on Scripture, worship, and live out this good life, anticipating the day we fully inherit HIS KINGdom.
Closing prayer & benediction
24 The Lord bless you, and keep you;
25 The Lord make His face shine on you,
And be gracious to you;
26 The Lord lift up His countenance on you,
And give you peace.’
Scripture records the following words in v.27:
27 And they will put my name on the Israelites, and I will bless them.”
So, receive and go with the blessings of YAHWEH!
