The Beatitudes are found in Matthew and Luke’s Gospel in the midst of what is now called a sermon.
In Matthew’s arguably more famous Sermon on the Mount, the focus is on the gathered crowd of people who journey to hear Jesus the Jewish Rabbi preach on a faithful relationship with Torah and scripture.
In Luke’s slightly less famous Sermon on the Plain, the most obvious difference is that this Gospel writer has Jesus follow up the Blessed statements with a slew of woes. There are more subtle differences as well.
The text tells us that, in addition to the disciples, the crowds had come to Jesus to hear him and to be healed of their diseases; and those who were troubled with unclean spirits were cured. And all in the crowd were trying to touch him, for power came out from him and healed all of them.
It’s not a stretch to imagine that many of the people who flocked to see and hear Jesus were considered destitute: rejected by society for a multitude of reasons. Some were stricken with illness or disease, and were thus considered outsiders from society. Some were accused of some public sin and were cast out of their family or temple. Many likely held despised jobs and roles in society. Many were likely women, servants, and slaves who had little or no power.
How did the disciples perceive this crowd of needy people? They might have looked at those now gathered with a touch of superiority, if not some contempt.
Maybe they wondered: “where are all the people who are blessed by God?”, making the assumption that those with…wealth, joy, prestige, and honor…are better connected to God.
In those days (and sadly, in these days) people tended to see illness, poverty, and suffering as signs of God's displeasure; of sin. This can be expanded to include anyone outside whatever is decided as the norm. Likewise, having wealth, prosperity, and being considered “in” were signs of God's favor.
So in Luke’s Gospel, Jesus does something radical. He speaks directly to his disciples, but refers to the many destitute people around...who by societies standards should be miserable…and suggests a different understanding of them. Jesus proclaims a reason for great joy: because contrary to public opinion, their so called “less than” status is no barrier to God and God's favor.
Jesus does what he always does throughout Luke’s Gospel. He brings words or hope, healing where he can, and a constant reminder of the presence of God. The good news is that the poor, the hungry, the weeping, the hated and the defamed are blessed. Those in trouble, and those pushed to the outside are well aware that they do not have the power to control all things. Jesus states, without a shadow of doubt, that they are God’s beloved no matter what judgments other people make about their life’s situations.
And then, in move that would have shocked the disciples, suggested that the reverse is true as well: prosperity is not a sign of divine favor.
The Rev. Bass Mitchell* suggests that, if anything, prosperity is a very strong temptation to place trust in itself rather than God.
“Most people are on some level are worried about having enough. Part of the way that manifests is the obsession our culture has with having more….We buy the bigger and better in part to help us feel better...and perhaps despite making enough money to make it in our society, many of us end up one paycheck away from not being able to pay what we owe.
(I used this quote in the past, but I can no longer find a link to Rev. Mitchell's work)
And that in turn causes even more anxiety...and we really start worrying about the “what ifs.” What if something happens to us? What if we lose our job, or get sued, or we get injured? So we start looking at others with suspicion, protecting what we have from those who might take it.
We might, at some point, think that we’re winning...winning this rat race. But, as Lily Tomlin once famously said, winning the rat race means only that you’re a fast rat.
The theologian Sarah Dylan Brauer says it clearly: we weren't made to be rats. We weren't made to compete for a single or rare prize of real love or "the good life.” We’re not rats, and there's not a limited prize.
God’s love and favor is not a limited prize...
This Gospel reading may appear to divide the world into two camps...the blessed and the woeful...but that’s not really the case. Jesus reminds us that all conditions are temporary—the now-woeful will be blessed, and the now-fortunate will eventually be woeful. Everyone here today can leave with a full stomach, but they will become hungry again. Everyone may have a moment of laughter, but are assured at some point to have a moment of sorrow. And those whose material wealth seems to produce happiness, will end up feeling fearful and empty. This is the shared reality of the human condition that is likely to be experienced in one way or another.
So instead of worrying about what might happen, or trying to hold on to tight to what we currently have, Jesus offers us new hope, joy, and love, in the vision of a new Creation.
This is a Creation when instead of wanting more or being envious of those who have, and seeing those without as woeful, we are to decide that it’s unacceptable for others to be destitute...without shelter, good water and good food, and a means to make a living.
Instead of forcing our way of life on others, we are to use our power, our voices and our resources, to partner with and support the wise people already engaged with making people’s lives better. To make and support systematic change that reflects God’s love for all of humanity, and the whole world, and to oppose those who would scapegoat others and hoard things only for themselves.
Blessed, be the name of God.
(Sermon preached 2/16/2025 at St. Paul's Episcopal Church, Salt Lake City)
Comments
Post a Comment