Hyde Park Presbyterian Church Epiphany RCL Study – January 29, 2017

“Blessed are …” Gospel Reading: Second Reading: Psalm:

Matthew 5:1-12 Micah 6:1-8 Psalm 15

This sermon series and study during Epiphany will follow the Revised Common Lectionary. (RCL) This study is meant to supplement the Sunday morning worship sermon and provide a deeper look into the scriptures from Sunday. What is the RCL? The Revised Common Lectionary is a lectionary of readings from the Bible for use in Protestant Christian worship, making provision for the liturgical year with its pattern of observances of festivals and seasons. We are currently in Year A. Read - Matthew 5:1-12 (After explaining this study series and the RCL, have someone in the class read the Gospel Reading aloud and invite the rest of the class to follow along in their Bibles) The Sermon on the Mount This is Jesus’ first public act in the book of Matthew. It is worth comparing each of these events in the Gospels because they give us a clue as to both the Christological portrait at stake for that individual writer. What was the first public act of Jesus in the other three gospels? What does that tell you about each authors view of Jesus? Who is Jesus for Matthew? (Allow time to discuss, then share this) Who is Jesus for Matthew? The teacher of all righteousness. And whom does he teach? His disciples. This means teaching is important. This means being a disciple is to be the consummate student, a learner. Being a disciple in Matthew demands that our first act of discipleship is to recognize Jesus as teacher. So, before we get too far into the what of the Sermon on the Mount, it is important to ask about the why—why a sermon, why teaching, why here and now, and why first to the disciples? Why a sermon? Why is teaching so important for Jesus? Or, for that matter, why is learning so critical for a life of faith? It’s important to remember that who Jesus is simultaneously reveals who we are. For Matthew, the disciples are students, learners. But that learning cannot happen outside of the realm of promise. You are blessed. You are the light of the world. You are the salt of the earth. Only with these claims of identity in place can the disciples, can we, live out what Jesus will ask us to do.

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The Beatitudes The Beatitudes are identifiers of discipleship; characteristics of the faithful; attributes of believers. They are truth-tellings. They name our blessings but also what is at stake in these blessings. This is why this sermon has to be preached here and now to the disciples and not later. They have to know who they are in order to be able hear the rest of what Jesus has to say about who he needs them to be. This first sermon has to be delivered to them so that the Great Commission might actually come to fruition. Think of a time or event in which you were happy. Share that experience with the group. Think of a time you thought something would make you happy, and didn’t. Share. In these opening verses of Matthew 5, Jesus teaches about “blessedness,” a word tough to get at in the English language and in American culture. The “blessed” are not the “happy” in the sense used in consumer culture to describe pleasure. The Greek word used here, makarios, has a semantic range that includes fortunate, happy, privileged. Happiness and blessedness may overlap but they are not identical. Indeed, as Jesus describes those who are “blessed,” it’s hard to see “happiness” written on any of these lives. So what is Jesus talking about? Jesus begins this teaching, not with promises of happiness, but with promises of blessedness even, and perhaps most, in hard human experiences of mourning, meekness, peacemaking, persecution, and poverty of spirit. Jesus’ form of “blessedness” only makes sense in light of the kingdom of God. Jesus’ teaching here begins and ends with the kingdom of God (verses 3 and 10). Jesus had already preached that “the kingdom of heaven has come near” (4:17). The kingdom sets a new frame of reference for “blessedness.” What is the kingdom of God? When you read that phrase in scripture, what do you imagine? Look at verse 3 through 11 individually. Think critically of each of them. For each verse, ask why are they blessed? How does that make sense? For example. Poverty of spirit bears within it the blessing of life abundant. When one is poor in heart and mind, one is emptied, we are free of clutter, available and roomy. When we are “wealthy in spirit,” we are full of ourselves, eager to display how much we know, how much we can do. Or we are filled up with multi-tasking, preoccupied by busy-ness.



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Read Micah 6:1-8 The prophet begins by quoting God. Israel and God are in controversy. God asks what issue (“case”) the people have with God. God’s reply is direct (6:3): “Answer me”! The text moves to a summary statement of all that God has done for Israel (6:4-5), and then follows the words of a spokesperson for the people (6:6-7), and concludes with the word of the prophet (6:8). The last-noted verse captures the heart of the issue at stake between God and people. Why does God remind Israel of all He has done for them? Do we also forget all the God has done for us? When trouble comes, do we wonder where God is? This isn’t a one-way relationship, God requires something from us. What is that? Discuss for a few minutes than share: What is most basic in this relationship with God? What does the Lord require of “you”: to do justice, to love kindness, and to walk humbly with “your” God. What does the Lord require of you, you who have been “saved” by God? The issue is not a means to achieve salvation. The question addresses those who are members of the community of faith already. Does the relationship you have with God entail any expectations? This text says: Yes. What does “to do justice” mean for you? What does “to love kindness” mean for you? What does “to walk humbly with your God” mean to you?

Have someone in the group read Psalm 15 as a closing prayer.

Commentary from: Working Preacher - www.workingpreacher.org and WHIRL Lectionary curriculum - Sparkhouse Media



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