Literary context is of course a critical element to doing sound biblical interpretation. It's interesting to note then that the Sermon on the Mount (Matthew 5-7) is sandwiched by healing accounts. It's commonly recognized that Matthew is arranged with five major panels of Jesus' teaching alternating with accounts of his deeds. It's not surprising then to consider that the transitions between these various sections also can provide insight into the literary thrust given by the Holy Spirit through the inspired author.
Just prior to the Sermon on the Mount and just after the inception of his public ministry, Jesus is described as teaching, preaching, and "healing every disease and sickness among the people" throughout Galilee (4:23-24). Immediately after the Sermon on the Mount Matthew recounts the healings of three individuals: a man with leprosy (8:1-4), a Centurion's servant (8:5-13), and Peter's mother-in-law (8:14-16), the latter of which then leads to the driving out of many demons and the healing of all the sick in her town. This arrangement of material is not by chance, but is pregnant with meaning.
The Sermon itself concentrates primarily on the topic of righteousness, contrasting popular conceptions of righteousness derived from Pharisaical teachings regarding the application of the Mosaic Law with Jesus' insight into the true meaning of the Law. Corrupt literalist interpretations are overthrown by the One who understood the spirit or intent of the sacred text. Manifested righteousness then, according to Jesus, is particularly measured by love for God and for one's neighbor. The mere external observance of the Law which fails to capture and express the inner spirit of the Law, which is love, is bankrupt and is of no eternal profit. But the one who through his or her humble relationship with Jesus goes on to express the intent of the Law through good deeds done unto God and others from the motive of love, has indeed expressed a righteousness that "surpasses the Pharisees and the teachers of the Law" and pleases God. Righteousness, then, is especially expressed by doing good to others out of love.
In light of this we can say that the healings on either side of the Sermon serve to illustrate righteousness in the life of Jesus, which in turn serves as an example to all who become his disciples. Or we can say that the Sermon serves to spiritually clarify Jesus' mighty deeds of healing and deliverance. Both statements are true. Just as Jesus had compassion on human suffering and did not sit idly by, but instead took action to alleviate suffering and bring restoration and wholeness to the afflicted, so also we are to do the same to the degree that we are able in terms of both our own resources and those of the Holy Spirit granted to us by faith. Such righteous deeds are directed to the entire person, not merely their immaterial soul even though that dimension of the human is of paramount importance.
A final observation concerns the three specific individuals healed in the accounts that immediately follow the Sermon. Why are these particular three mentioned? I believe they were chosen to serve as symbols of God's compassion for all people. Notice that they are a leper, a Centurion's servant, and a woman. Given the historical-cultural context all of these are at best "second-class" citizens in the eyes of first century Jews. The leper was a cultic outcast, the Centurion and those of his household were undesirable Gentiles, and the woman simply was not the equal of a man. Since Matthew is understood to have been written primarily to a Jewish Christian audience, the message is clear. Jesus, who revealed the Father, demonstrates that God's compassion expressed through healing extends to all persons equally. Righteousness in action is impartial and without prejudice. Those who are Christ's disciples are to go and do likewise.
No comments:
Post a Comment