This article examines and critiques major views regarding the Old Testament background for the Matthean Beatitudes. It first evaluates the traditional view that Isaiah 61 was the primary Old Testament influence. Second, it examines and critiques N.T. Wright’s view that the juxtaposition of Mt. 5.3–11 and 23.13–33 is part of a rough chiasm intended to associate Jesus’ teaching with the blessings and curses of Deuteronomy 27–30. Finally, it offers a fresh proposal that borrows the best of Wright’s insights, but hopefully advances the discussion of the theological purpose of the Beatitudes by suggesting that Matthew’s Beatitudes are reminiscent of Moses’ final blessing of Israel in Deut. 33.29.
Purchase
Buy instant access (PDF download and unlimited online access):
Institutional Login
Log in with Open Athens, Shibboleth, or your institutional credentials
Personal login
Log in with your brill.com account
N.T. Wright, The New Testament and the People of God (Minneapolis: Fortress Press, 1992), pp. 384–90.
Benjamin W. Bacon, Studies in Matthew (New York: Henry Holt, 1930), pp. 80–90, esp. p. 81.
Robert Guelich, The Sermon on the Mount: A Foundation for Understanding (Dallas: Word, 1982), pp. 115–18. See also Guelich, ‘The Matthean Beatitudes: “Entrance Requirements” or Eschatological Blessings?’ jbl 95 (1976), pp. 415–34, esp. 427–31.
W. Grimm, Weil ich dich liebe. Die Verkündigung Jesu und Deuterojesaja (Frankfurt am Maim: Peter Lang, 1976), pp. 68–77; H. Schürmann, Lukasevangelium (htknt, 3; Freiburg: Herder, 1969), i, pp. 326–27; Davies and Allison, Matthew i–vii, pp. 437–38.
See Daniel Wallace, Greek Grammar Beyond the Basics: An Exegetical Syntax of the New Testament (Grand Rapids: Zondervan, 1997), pp. 217–19.
Jack D. Kingsbury, Matthew: Structure, Christology, Kingdom (Philadelphia: Fortress Press, 1975), pp. 4–5.
Donald Senior, What are They Saying about Matthew? (New York: Paulist Press, 1983), p. 21.
Daniel J. Harrington, God’s People in Christ (Philadelphia: Fortress Press, 1980), p. 100.
Klostermann, Lukasevangelium (Tubingen: Mohr, 1919), i, p. 78; Betz, Sermon on the Mount, pp. 574–75.
Keener, Matthew, pp. 108-9. Other scholars who recognize that Matthew’s citation of Hos. 11.1 was intended to identify Jesus as one who would bring about a New Exodus include W.D. Davies, The Sermon on the Mount (Cambridge: Cambridge University Press, 1966), p. 15; John P. Meier, The Vision of Matthew: Christ, Church, and Morality in the First Gospel (Theological Inquiries; New York: Paulist Press, 1979), p. 55; Daniel Patte, The Gospel According to Matthew: A Structural Commentary on Matthew’s Faith (Philadelphia: Fortress Press, 1987), p. 37; Gundry, Matthew, p. 34; Craig Blomberg, Matthew (nac; Nashville: Broadman Holman, 1992), p. 67; Hagner, Matthew, pp. 36–37; Schnackenburg, Matthew, p. 25. Nolland noted that Matthew’s usage of the Hosea 11 is in line with the development of the Exodus theme in the Hebrew Bible itself. He observed: ‘Prophecy had used the Exodus pattern to speak of the return from Exile, and this in turn had become the language of eschatological expectation (see Is. 40:3–4; 42:14–55:13, passim; Ez. 20:3–44; Hos. 2:14–15; 1qs 8:12–18; etc). Matthew’s typology goes beyond this but is a development from it’. See Nolland, Matthew, p. 123 n. 160.
Gerhard von Rad, The Message of the Prophets (trans. D.G.M. Stalker; New York: Harper & Row, 1965), pp. 227–28.
All Time | Past 365 days | Past 30 Days | |
---|---|---|---|
Abstract Views | 628 | 151 | 20 |
Full Text Views | 306 | 17 | 1 |
PDF Views & Downloads | 210 | 25 | 3 |
This article examines and critiques major views regarding the Old Testament background for the Matthean Beatitudes. It first evaluates the traditional view that Isaiah 61 was the primary Old Testament influence. Second, it examines and critiques N.T. Wright’s view that the juxtaposition of Mt. 5.3–11 and 23.13–33 is part of a rough chiasm intended to associate Jesus’ teaching with the blessings and curses of Deuteronomy 27–30. Finally, it offers a fresh proposal that borrows the best of Wright’s insights, but hopefully advances the discussion of the theological purpose of the Beatitudes by suggesting that Matthew’s Beatitudes are reminiscent of Moses’ final blessing of Israel in Deut. 33.29.
All Time | Past 365 days | Past 30 Days | |
---|---|---|---|
Abstract Views | 628 | 151 | 20 |
Full Text Views | 306 | 17 | 1 |
PDF Views & Downloads | 210 | 25 | 3 |