Lectionary Epiphany 4(A)
Texts: Micah 6:1-8; Psalm 15; 1 Corinthians 1:18-31; Matthew5:1-12
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| Sermon on the Mount Laura James, 2010 |
When we imagine people who are blessed, or when we apply the
term blessed to ourselves, it usually means something fortunate has
happened: receipt of good news, unexpected income, offer of a dream job, good
family relationships, etc.
We tend to associate blessings with prosperity. And to think
about it that way would place us in good company with ancient peoples. What is
translated as “blessed are” or “happy are” in the Beatitudes is the Greek work makarios.
“In classical Greek, makarios denoted a state of enviable fortune, a
privileged position, often associated with worldly success, power, and
prosperity.”[1]
The Greek gods on Mount Olympus were makarios. They were living the good
life, at least in the eyes of mortals down below.
“We want what the gods have!” the cries of humankind rise
throughout history. They employ the means employed by the gods, violence and
deceit, to acquire. They create hierarchies of social classes and economic
standing to codify power and wealth. And they appeal to religion to keep people
in their place.
“But followers of the true God certainly wouldn’t fall prey
to the games of power and privilege, would they?” one might ask. But the Hebrew
scripture and Christian writings contain the sordid history of God’s people
falling into the same traps that allow some to enjoy the privileges of wealth
and comfort at the expense of others. History of Christianity beyond the canon
of the New Testament reveal the same pattern. From the time of Constantine,
through medieval Christianity and European royalty’s belief in divine right, through
Manifest Destiny, through the history of slavery and the Civil Rights
movements, and to today’s Christian Nationalism, the allure of power and
privilege of a select few over the rest continues. Any means of pursuing and
maintaining power can be justified by appealing to an interpretation of
“Christianity.”
The Beatitudes and the rest of the Sermon on the Mount are
relevant today as it was when Jesus spoke those words and when Matthew put them
down in writing.
A large crowd has been following Jesus, and he goes up a
mountain, evoking the image of Moses at Sinai. Jesus’ disciples draw closer to
him, and Jesus begins to speak. “Makarios are,” he begins. But what
comes next is unexpected. It is not gods, emperor, nobles, priests, the
wealthy, or those at the upper echelons of the social hierarchy that are makarios.
Jesus tells them, “You are makarios.” Those who are at the bottom of the
social ladder: laborers, slaves, women and children. “God is with you,” Jesus
tells them. “God’s favor rests upon you. You are living inside God’s good life.”
Later in the Sermon, Jesus will tell them that worldly status and riches mean
nothing when it comes to the kingdom of God. In fact, they will be great
obstacles to finding the kingdom.[2]
The Beatitudes, especially the one in Matthew, is often
interpreted in mostly spiritual and inner life terms. It is often read as
something that will be fulfilled in the future. Although spiritual and future
elements are in the text, it is mostly concerned with the present state of his
audience.
The poor and the meek describe those who are literally poor
and lack wealth but also include those who are powerless and oppressed. Considering
this, those who mourn are those who do so because of the oppression and
suffering at the hands of the wicked.
When we hear “righteousness” our minds typically think about
good and moral character. But in the Bible, righteousness cannot be divorced
from following God’s demand for justice, i.e., how people relate to and treat
one another. And here we can review some of our other readings today. From
Micah, we heard, “He has told you, O mortal, what is good, and what does the
LORD require of you but to do justice and to love kindness and to walk humbly
with your God?”[3]
From the Psalms we heard that those who are in God’s presence speak the truth,
do not slander, do not cause evil and shame to fall upon others, will stand by
their word even when it hurts, and do not take advantage of others.[4]
The Beatitudes describes these actions and attitudes as showing mercy and being
of pure in heart.
Those who are makarios are also peacemakers. Peacemaking
is not about avoiding conflict, however. For the audience of Jesus, they were
experiencing Pax Romana, Rome’s peace. However, this came at the
imposition of violent military power. The peace spoken of by Jesus is something
altogether different. It is the kind of peace that restores and reconciles. It
is a peace that does not seek revenge for wrongdoings. It is a peace where no
one takes advantage of another. Peace-making includes not simply living this in
one’s own life, but in advocating for this kind of society and speaking out
against actions and words that go against.
Those who actively pursue this kind of righteousness and
justice, who advocate for the oppressed and powerless, who speak out against
violence and atrocities that are being committed in society, can expect pushbacks,
can expect persecution, and might even experience loss of their lives. Those
who seek to maintain the status quo and those who see the world’s power and
might as benefiting them will slander you and label you as evil and agitators. But
this is makarios. This is where God is already present. This is where
one will encounter the power and favor of God.
The pursuit of justice through non-violent activity is weak
and foolish in the world’s eyes. The movement initiated by Jesus, the kingdom
of God, is a pursuit of the transformation of communities through the
non-violent power of God. We heard from 1 Corinthians,
For the message about the cross is
foolishness to those who are perishing, but to us who are being saved it is the
power of God… For God's foolishness is wiser than human wisdom, and God's
weakness is stronger than human strength… God chose what is low and despised in
the world, things that are not, to abolish things that are.[5]
Jesus faced and overcame the temptations of
self-glorification and power. Jesus overcame the powers and principalities of
this world. Through the last two millennia, however, his church has been far
less successful in avoiding the allure of worldly power and glory. In that wake
is a history of violence and atrocities committed and justified by the church.
We too, must decide. Will we take the side of those that God
calls makarios? Will we give to God our worldly possession, reputation,
and even our lives to join with those that are poor and oppressed, to mourn at
the injustices that are causing fear, loss, and hunger. Will we join those who actively
pursue genuine wholeness, peace, and justice?
Or will we choose to hold on to what comfort and security we
have in this world? Will we rather be complicit in the injustices that are
excused as necessary to maintain what the world tells us is “peace”?
In the name of God who creates,
In the name of God who confounds,
And in the name of God who discomforts, amen.
Bibliography
Bailey, K. E. (2008). Jesus Through Middle
Eastern Eyes: Cultural Studies in the Gospels. Downers Grove, IL:
InterVarsity Press.
Bartlett, D. L., & Brown Taylor, B. (2010). Feasting
on the Word: Year A, Volume 1. Louisville, KY: Westminster John Knox
Press.
France, R. T. (2007). New International
Commentary on the New Testament: Matthew. Grand Rapids, MI: Wm. B.
Eerdmans Publishing Co.
Garland, D. E. (2001). Reading Matthew: A
Literary and Theological Commentary. Macon, GA: Smyth & Helwys
Publishing.
Hermandad del Cautivo of Sanlúcar de Barrameda.
(2026, January 25). Understanding the Greek Makarios: More Than Just
"Blessed". Retrieved from Cautivo Estrella:
https://cautivoestrella.org/en/greek-makarios/?expand_article=1
Jarvis, C. A., & Johnson, E. E. (2013). Feasting
on the Gospels--Matthew, Volume 1: A Feasting on the Word Commentary.
Louisville, KY: Westminster John Knox Press.
Van De Laar, J. (2026, January 25). Lectionary
Reflection for Epiphany 4A on 1 Corinthians 1:18–31. Retrieved from
Sacredise Your Life!:
https://sacredise.substack.com/p/lectionary-reflection-for-epiphany-f89
Van de Laar, J. (2026, January 22). Revolutionary
Blessedness. Retrieved from Sacredise Your LIfe!:
https://sacredise.substack.com/p/revolutionary-blessedness
William B. Eerdmans. (2003). Eerdman's Commentary
on the Bible. Grand Rapids, MI: Wm. B. Eerdmans.
Wilson, W. T. (2022). Eerdmans Critical
Commentary: The Gospel of Matthew, Volume 1. Grand Rapids, MI: Wm. B.
Eerdmans Publishing Co.
[1]
[2]
Matthew 6:19-21, 24.
[3]
Micah 6:8.
[4]
Psalm 15.
[5]
1 Corinthians 1:18, 25, 28.
