O God, you know that we cannot withstand the dangers which
surround us. Strengthen us in body and spirit so that, with your help, we may be
able to overcome the weakness that our sin has brought upon us; through Jesus
Christ, your Son our Lord. Amen
{1} Hear what the LORD says: Rise, plead your case before
the mountains, and let the hills hear your voice. {2} Hear, you
mountains, the controversy of the LORD, and you enduring foundations of the
earth; for the LORD has a controversy with his people, and he will contend with
Israel. {3} "O my people, what have I done to you? In what have I
wearied you? Answer me! {4} For I brought you up from the land of Egypt,
and redeemed you from the house of slavery; and I sent before you Moses, Aaron,
and Miriam. {5} O my people, remember now what King Balak of Moab
devised, what Balaam son of Beor answered him, and what happened from Shittim to
Gilgal, that you may know the saving acts of the LORD." {6} "With
what shall I come before the LORD, and bow myself before God on high? Shall I
come before him with burnt offerings, with calves a year old? {7} Will
the LORD be pleased with thousands of rams, with ten thousands of rivers of oil?
Shall I give my firstborn for my transgression, the fruit of my body for the sin
of my soul?" {8} 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?
1-2. plead your case…: The people are called on to
plead their defense against Yahweh’s indictment which began in 1:1.
Hear, you mountains…and you enduring foundations of the
earth: The mountains and the foundations of the earth "hear" the
case as witnesses.
the controversy of the Lord: A rîb is a case at
law, here between Yahweh and his people.
3-5: Yahweh presents his case: He has loved and cared for
his people. The people’s response to his love has been false worship and
unrighteous behavior (Chapters 1-2).
4-5. O my people…I brought you up from the land of Egypt….
O my people remember…King Balak of Moab…Balaam son of Beor: Yahweh
offers two examples of his saving acts for the care and protection of his
people, the Exodus and the episode of Balaam. The story of Balaam is in Numbers
22-24, and is a part of the story of the Exodus. In 1967 fragments of texts
written on a plaster wall with references to Balaam were discovered at Deir ‘Alla
in Jordan. [2]
from Shittim to Gilgal: The final part of the exodus from
Egypt to the promised land. Gilgal was the first camp in the new land.
6-7: The people ask to know what they must do, what
sacrifice they must make to restore their relationship with him. The
possibilities begin with small offerings and move to thousands and tens of
thousands to climax with the sacrifice of children.
7. firstborn: "The prophet makes no comment about
human sacrifice directly, but lists all possible offerings as inadequate for the
present need. It would seem that all such remedies including the sacrifice of a
child were serious options for everyone, king and citizen alike, at that time.
Only later, with Jeremiah and Ezekiel and the abominations of the Tophet does
horror enter into it." [3]
8. mortal: ‘adam. The people are reminded of
their origin; they are Yahweh’s creation, and therefore responsible to him for
what he requires of them, not what they choose to offer him
Yahweh declares what he requires, and it is not sacrifice,
unless it is the sacrifice of injustice, cruelty and arrogance.
to do justice, and to love kindness, and to walk humbly with
your God: "‘To do justice’…is to uphold what is right according
to the tradition of YHWH’s will, both in legal proceedings and in the conduct
of life…. ‘To love mercy’ is to choose and devote oneself to acts of that
recognition….humility lies in not going one’s own way presumptuously, but in
attending the will and way of God….The specific requirement is to do justice
which is a way of loving mercy, which in turn is a manifestation of walking
humbly with God."[4] This is good; this is what God requires.
Psalm 15
{1} O LORD, who may abide in your tent? Who may dwell on
your holy hill? {2} Those who walk blamelessly, and do what is right, and
speak the truth from their heart; {3} who do not slander with their
tongue, and do no evil to their friends, nor take up a reproach against their
neighbors; {4} in whose eyes the wicked are despised, but who honor those
who fear the LORD; who stand by their oath even to their hurt; {5} who do
not lend money at interest, and do not take a bribe against the innocent. Those
who do these things shall never be moved.
The Psalm is "torah liturgy" or "liturgy of
entrance." "At the time of entrance into the sanctuary in Jerusalem, a
liturgical act took place. The participants in the worship stand at the portals
of the worship area and ask the question: "O Yahweh, who may sojourn in
your tent, who may dwell on your holy hill.?" From the inside a priestly
speaker answers them with the declaration of the conditions of entrance." [5]
4. the wicked…those who fear the Lord: There are two
groups of people in Israel, the wicked and the righteous. The righteous keep
their word, even to their own hurt (verse 4).
1 Corinthians 1:18-31
{18} 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.
{19} For it is written, "I will destroy the wisdom of the wise, and the
discernment of the discerning I will thwart." {20} Where is the one
who is wise? Where is the scribe? Where is the debater of this age? Has not God
made foolish the wisdom of the world? {21} For since, in the wisdom of
God, the world did not know God through wisdom, God decided, through the
foolishness of our proclamation, to save those who believe. {22} For Jews
demand signs and Greeks desire wisdom, {23} but we proclaim Christ
crucified, a stumbling block to Jews and foolishness to Gentiles, {24} but
to those who are the called, both Jews and Greeks, Christ the power of God and
the wisdom of God. {25} For God's foolishness is wiser than human wisdom,
and God's weakness is stronger than human strength. {26} Consider your
own call, brothers and sisters: not many of you were wise by human standards,
not many were powerful, not many were of noble birth. {27} But God chose
what is foolish in the world to shame the wise; God chose what is weak in the
world to shame the strong; {28} God chose what is low and despised in the
world, things that are not, to reduce to nothing things that are, {29} so
that no one might boast in the presence of God. {30} He is the source of
your life in Christ Jesus, who became for us wisdom from God, and righteousness
and sanctification and redemption, {31} in order that, as it is written,
"Let the one who boasts, boast in the Lord."
19: Isaiah 29:14 (Septuagint except "I will
thwart" in 1 Corinthians is "I shall conceal" in Isaiah.)
21-25. foolishness…wisdom: Paul argues that the wisdom
of God is perceived as foolishness by those steeped in the wisdom of the world,
while it is the wisdom of the world that is truly foolish. God has deliberately
chosen what is weak and foolish, low and even nonexistent to shame the strong
and wise, the high and mighty. The wisdom of the world is dependent on one kind
of "bottom line" or another; like politics it is the science of the
possible. God’s wisdom has a different view; it creates things that otherwise
would not be possible! It is a reflection of who and what God is, and is
therefore superior to any "worldly" quality. God has done this, not
out of necessity, or because that is the way things are; he has done it
specifically and deliberately to demean the ways of the world, to reveal them
for what they are, namely the achievements of foolish and weak human beings.
22-23. Jews demand signs and Greeks desire wisdom, but we
proclaim Christ crucified: Signs (the nonrational claim) and wisdom (the
rational explanation) are the standards of the world. To that Paul opposes
revelation which conveys knowledge that cannot be obtained in any other way.
26. not many of you were wise by human standards, not many
were powerful, not many were of noble birth: This is often understood as a
description of the social character of the Corinthian Christian community,
unlearned, lower class, without standing. On the other hand Erastus was the city
treasurer of Corinth and Gaius hosted the whole church (Romans 16:23), and there
were individuals in other cities also who were of higher social class (e.g.
Dionysius, Acts 17:11; the leading women, Acts 17:4, 12). "Not many"
does not mean none. In fact, some of the disunity in Corinth is precisely
because of social class conflict (for example, the controversy over meat
sacrificed to idols, 8:1-13; abuses at the Lord’s Supper, 11:17-22). The wise,
the powerful, those of noble birth must, like those of the other classes,
understand that their only boast is to boast in the Lord.
31: Jeremiah 9:24 (Septuagint); cf. 1 Corinthians 15:31.
Matthew 5:1-12
{1} When Jesus saw the crowds, he went up the mountain;
and after he sat down, his disciples came to him. {2} Then he began to
speak, and taught them, saying: {3} "Blessed are the poor in spirit,
for theirs is the kingdom of heaven. {4} "Blessed are those who
mourn, for they will be comforted. {5} "Blessed are the meek, for
they will inherit the earth. {6} "Blessed are those who hunger and
thirst for righteousness, for they will be filled. {7} "Blessed are
the merciful, for they will receive mercy. {8} "Blessed are the pure
in heart, for they will see God. {9} "Blessed are the peacemakers,
for they will be called children of God. {10} "Blessed are those who
are persecuted for righteousness' sake, for theirs is the kingdom of heaven.
{11} "Blessed are you when people revile you and persecute you and
utter all kinds of evil against you falsely on my account. {12} Rejoice
and be glad, for your reward is great in heaven, for in the same way they
persecuted the prophets who were before you.
"The name beatitude is derived from the Latin beatitudo,
which corresponds to the Greek makarismos (‘macarism’),
a label that may have been used perhaps even in the New Testament itself
[Galatians 4:15, "what has become of your praise (pou oun ho makarismos
hymon)]." [6] "The Old Testament and post
biblical literature contain a large number of beatitudes, presenting them in a
wide variety of forms and functions and making it thereby difficult to see their
primary characteristics. Comparing all these materials leads to the following
conclusions:
1. Their original function (Sitz im Leben) is in the ritual.
2. Their nature is that of declarative statements.
3. Their future orientation is eschatological as well as
this-worldly.
4. They are connected with ethics and morality."
[7]
"Strictly speaking, they should be pronounced by the
divine judge in the after-life, as verdicts at the eschatological judgment.
Spoken in the present they reveal a message that belongs to the future of
persons for whose eternal salvation this message is decisive." [8] "By
revealing a new way of life, the beatitude affects moral behavior and demands an
ethical awareness." [9]
3. Blessed…: "Within an honor-shame setting,
perhaps the best translation for ‘blessed is/are’ would be "how
honorable…,’ ‘How full of honor…,’ ‘How honor bringing…,’ and
the like. The counter to ‘beatitudes’ are the ‘woes’ or reproaches in
Matt. 23:13-35; there the formula: ‘Woe to you scribes and Pharisees,
hypocrites…’ out be translated: ‘How shameless your are…’" [10] "The language used here, that is, ‘blessed,’ is honorific language.
Contrary to the dominant social values, these ‘blessed are…’ statements
ascribe honor to those unable to defend their positions or those who refuse to
take advantage of or trespass on the position of another. Obviously then the
honor granted comes from God, not from the usual social sources." [11]
poor: "being ‘poor’ was to be unable to defend
what was yours. It meant falling below the status at which one was born. It was
to be defenseless, without recourse….In a society in which power brought
wealth (in our society it is the opposite: wealth ‘buys’ power), being
powerless meant being vulnerable to the greedy who prey on the weak. The terms
‘rich’ and ‘poor,’ therefore, are better translated ‘greedy’ and ‘socially
unfortunate.’…. By contrast, being merciful, pure in heart, or a peacemaker
points to moral qualities a person must strive to acquire….‘Mercy’ is the
obligation one has to repay debts of interpersonal obligation….To be pure of
heart is to have one’s thinking and feeling faculties attuned to what pleases
God, something close to our word ‘conscience.’…. ‘peacemakers’ are
those who work toward [the end of meaningful human existence]." [12]
"As the church fathers recognized, and I believe they
were right, the first beatitude in the S[ermon on the] M[ount] (as well as in
the S[ermon on the] P[lain]) is basic. Thereafter, all others are climactic
developments of some sort. In the SM the climax is reached in Matt. 5:12.
Moreover, vs 3b and vs 10b ("for theirs is the kingdom of heaven")
repeat the same statement is in the present tense and provide an inclusio around
5:4-9. The second lines of the beatitudes in 5:4-9 state eschatological promises
in the future tense. This series in 5:4-9 contains beatitudes that correspond to
consecutive scenes describing the destiny of the righteous in paradise. Thus one
may see in these verses a greatly abbreviated apocalyptic vision of the world to
come…." [13]
Reflection
The question of whether human sacrifice would satisfy Yahweh’s
justice is hyperbole. Human sacrifice was practiced in Judah (Judges 11:31; 2
Kings 16:3; 17:17; 21:6; 23:10; Isaiah 57:5; Ezekiel 16:20), but it was
forbidden (Deuteronomy 18:9-14; Leviticus 1:21; 20:2-5; Jeremiah 7:31; 19:5;
32:35; Ezekiel 20:31). In Genesis 22:1-2 Yahweh tests Abraham demanding that he
sacrifice his only son, Isaac only to provide an alternative. This leads to the
question What does Yahweh require of his people, and the answer: justice,
kindness and humility!
Within the context provided by the readings for the day the
beatitudes exemplify God’s requirements of his people. These are not optional
behaviors but the very heart of our response to God, who does not require
sacrifice from us, but offers his own Son on our behalf. Humility, being poor in
spirit, is the fundamental condition of a relationship with God. In Micah it is
walking humbly with God.
With One Voice (e.g. 762v), Hymnal Supplement 1991
(e.g. 725s) and LBW (e.g. 32).
E=Entrance; D=Hymn of the Day; I=First Lesson, P=Psalm;
II=Second Lesson; G=Gospel
415 --E--God of Grace
364 --D--Son of God,
493 --D--Hope of the
248 --I--Dearest Jesus, at
464 --II--You Are the
17 --G--How Blest Are
764v --G--Blest Are They (794s)
689v --G--Rejoice in God's
811s, 86
Pray for the needs of the Church and the world and attend to
God's holy wisdom, saying, "Lord, in your mercy," and responding,
"Hear our prayer."
A: For all Christians, that we might consider our call and
give ourselves completely to Christ's service, trusting that God's weakness is
stronger than human strength and God's foolishness is wiser than human wisdom.
Lord in your mercy, Hear our prayer.
A: For politicians, civil servants and all who work in social
services. Let them show by their example that their service is not out of self
interest, but out of concern for the good of all people and the care of the
weakest and most vulnerable. Protect especially women and children who are
brutalized and live in fear. Lord in your mercy, Hear our prayer.
A: For all people who are low and despised in the world, the
homeless, the runaways, those who suffer from mental illness, and diseases like
AIDS. You chose what is low and despised in order to confound the worldly wise.
Let us never boast lest we boast of you. Lord in your mercy, Hear our prayer.
A: For all who suffer from sick, trouble, want or sadness. We
implore you to make us channels of your blessing to them and in turn to be
blessed by the sick and the poor. Lord in your mercy, Hear our prayer.
A: We give you thanks that you sent before us Moses, Miriam
and Aaron, and countless saints and witnesses. May we one day join the throng
before the throne of the Lamb, singing your praises. Lord in your mercy, Hear
our prayer.
P: Hear our prayers and teach us to do what you require of
us; to do justice, to love kindness and to walk humbly with our God. Amen.
Presider or deacon
God chose the weak to shame the strong. Let us pray for all
those who in their weakness
need justice, mercy, and peace.
Deacon or other leader
For the holy catholic church throughout the world.
For N our bishop, for presbyters, deacons, and all who
minister in Christ, and for all the holy
people of God.
For this holy gathering and for all who enter with faith,
reverence, and fear of God.
For this country, for all nations and their leaders, and for
our community.
For all those in danger and need: the sick and the suffering,
prisoners, captives, and their families, the hungry, homeless, and oppressed.
For the dying and the dead, and for those who care for them.
For ourselves, our families, friends, and companions on the
way, and all those we love.
Presider
Almighty God, who teaches us to walk humbly, hear our fervent
prayers and lead all the peoples of the world to your holy mountain; through
Jesus Christ our Lord.
Notes [1] Micah was active during the
reigns of three kings of Judah: Jotham (742-735), Ahaz (735-715), and Hezekiah
(715-687). The central event for Micah is the fall of Samaria to the Assyrians
in 721. His oracles are addressed to the capitals of the northern and southern
groups of tribes: Samaria and Jerusalem. Cambridge Annotated Study
Bible with Apocrypha (Electronic edition), in loc. [2] Jacob Hoftijzer, “The Prophet
Balaam in a 6th Century Aramaic Inscription,” Biblical
Archaeologist, March 1976, pp. 11-17. [3] Francis I. Andersen and David
Noel Freedman, Micah: A New Translation with Introduction and Commentary.
New York: Doubleday, 2000, pp. 523 f. [4] James Luther Mays, Micah: A
Commentary. Philadelphia: The Westminster Press, 1976, pp. 141 f. [5] Hans-Joachim Kraus, Psalms
1-59: A Commentary, Minneapolis: Augsburg Publishing House, 1988, p. 227 [6] Hans Dieter Betz, The Sermon on
the Mount: A Commentary on the Sermon on the Mount, including the Sermon on the
Plain (Matthew 5:3-7:27 and Luke 6:20-49). Minneapolis: Fortress Press, 1995, p.
92. On Galatians 4:15 see Betz, Galatians: A Commentary on Paul’s Letter to
the Churches in Galatia. Philadelphia: Fortress Press, 1979, pp. 226 ff., and
especially on 3:26-28, “which we have shown to be related to the literary form
of the macarism.” [7]Ibid., p. 93. [8]Ibid., p. 96. [9]Ibid., p. 97. [10] Bruce Malina and Richard L.
Rohrbaugh, Social Science Commentary on the Synoptic Gospels, Minneapolis:
Fortress Press, 1989, p. 47 [11]op. cit. [12]Ibid., p. 49. [13] Betz, pp. 109-110. [14]http://www.worship.on.ca/text/rcla9899.txt [15]http://www.worship.on.ca/text/inter_a2.txt [16]http://members.cox.net/oplater/prayer.htm
