The Beatitudes: The Character & Conduct of Kingdom Citizens

cf. Matthew 5:1-12

Doug V. Heck

Chapter Two: The Beatitudes

Two of the beatitudes promise the same reward. The first beatitude reads, "Blessed are the poor in spirit, for theirs is the kingdom of heaven" (5:3). The last one says, "Blessed are those who are persecuted because of righteousness, for theirs is the kingdom of heaven." (5:10) To begin and end with the same expression is a stylistic device called an "inclusion." This means that everything bracketed between the two can really be included under the one theme, in this case, the kingdom of heaven.⁽²⁾2

Five main religious parties and sects existed: the Pharisees, the Sadducees, the Herodians, the Essenes, and the Zealots.

The Beatitudes have been debated for centuries. Are these to be understood as conditions for entering the kingdom or as characteristics of those who have already entered? MacArthur asks and answers:" Are the truths in the Beatitudes the rules on how you get into the kingdom or are they rules on how you live once you're in the kingdom? The answer is yes. Both. Wiersbe further suggests, "The Beatitudes tell us how to enter the kingdom and enlarge the kingdom; but they also tell us how to enjoy the kingdom."

It must, however, be emphasized that the Beatitudes have to do primarily with the characteristics that are descriptive of true kingdom citizens. By uncompromisingly describing the citizen of His kingdom, the King was both encouraging those who had committed their lives to Himself and indicting those who had yet to do so! The underlying assumption of the Sermon on the Mount is acceptance of the

Each Beatitude contains three parts: a. an ascription of blessedness, b. a description of the person's character or condition, and c. a statement of the reason for the blessedness. The repeated ascription of

Carson connects the Greek with its Hebrew equivalent and gives an etymological summary:

Two words and their cognates stand behind "blessed" and "blessing" in the NT. The word used in vv. 3-11 is makarios, which corresponds in the LXX to 'asre, a Hebrew term used almost as an interjection. Usually makarios describes the man who is singularly favored by God and therefore in some sense "happy"; but the word can apply to God (1 Tim. 1:11; 6:15). The other word is eulogetos, found in the LXX primarily for the Hebrew berakah, and used chiefly in connection with God in both OT and NT (e.g., Mark 14:61; Luke 1:68; Rom. 1:25; 2 Cor. 1:3). Eulogetos does not occur in Matthew; but the cognate verb appears five times (14:19; 21:9; 23:39; 25:34; 26:26), in one of which it applies to man (25:34), not God or Christ. Attempts to make makarios mean "happy" and eulogetos "blessed" (Broadus) are therefore futile; though both appear many times, both can apply to either God or man. It is difficult not to conclude that their common factor is approval; man "blesses" God, approving and praising him; God "blesses" man, approving him in gracious condescension.⁽⁷⁾7

The Beatitudes read like a Psalm; makarios at once recalls the 'ashre of Ps. 1:1. 'Blessed!' intoned again and again, sounds like bells of heaven, ringing down into this unblessed world from the cathedral spires of the kingdom inviting all men to enter. The word like its opposite ouai, 'woe', is neither a wish regarding a coming condition, nor a description of a present condition, but a judgment pronounced upon the persons indicated, stating they must be considered fortunate.⁽⁸⁾8

It is also interesting that a vivid contrast exists between the giving of the Beatitudes and the giving of the Law. No greater contrast could be considered than the multitudes forbidden to approach the sacred Mount Horeb, on pain of death, while the law was issued to the mediating Moses (cf. Exodus 19:9-25), and the warm invitation on the hilltop of the mount of the Beatitudes, where the Messiah of God measured out pronouncements of blessings. Puritan Thomas Watson summarizes:

Christ does not begin his Sermon on the Mount as the Law was delivered on the mount, with commands and threatenings, the trumpet sounding, the fire flaming, the earth quaking, and the hearts of the Israelites too for fear; but our Savior begins with promises and blessings. ⁽⁹⁾9

BLESSED ARE THE POOR IN SPIRIT; 
FOR THEIRS IS THE KINGDOM OF HEAVEN

What immediately strikes the reader and no doubt astonished the original audience, is the fact that Jesus starts with a vividly paradoxical statement and continues. "It's as if Jesus crept into the large display window of life and changed all the price tags; it's all backwards!" (MacArthur, sermon GC 2197) And this is even more striking when the historical context is considered-the popular expectancy of the near approaching mighty Messiah who would deal with the Roman overlords with vengeance and set up once again the imperial throne of David. It is obvious that the great crowds considered it possible that Jesus would be the One (Matt. 4:24-25), and the stage of the Galilean mountain would be the logical place to begin explaining His political agenda. But Jesus catered to no political aspirations and compromised not a note to the expectant crowds, but began to set forth the high standards of the kingdom of heaven with a parade of paradoxical pronouncements.

1. The Description of the Person's Character-"poor in spirit."

Neither passage uses "poor" in the general social meaning. The enlarged form in Matthew, "the poor in spirit" (hoi ptochoi to pneumati), brings out the OT and Jewish background of those who in affliction have confidence only in God (cf. Pss. 69[68]: 28f., 32f…; 37[36]: 18; Isa. 61:1; Pss. Sol. 10:7; 1QS 4:3 cf. d. Hill, "The Gospel of Matthew," 1972, 110f.; and "Greek Words and Hebrew Meanings," 1967, 234, 251).

It can be easily seen how the literal usage of

And yet the Greek word carries the idea not of simple poverty but of extreme poverty. In Luke 21:2 the is said to be ) which speaks of being needy. Her life and living was a constant struggle, as she had to work to maintain a meager living. The widow was poor. The person who is poor has no resources to maintain even a meager living and is entirely dependent on another! Dwight Pentecost explains the nuance of poverty:

To understand [poor] its usage, turn to Luke 16:19-22…The word translated "beggar" (vv. 20,22) is the identical word translated "poor" in Matthew 5:3. The beggar was destitute, poverty-stricken, without any resources whatsoever. The words poor and beggar come from a root which means "to cover" or "to cringe." It so humiliated a man to confess he had nothing and was dependent on someone else that the very act of begging demeaned him. So the beggar would cover his face and crouch, or cower, as he held out his hand for an alm. He was ashamed to let the giver know his identity. ⁽¹²⁾12

To be "poor in spirit" is to realize that I have nothing, am nothing, and can do nothing, and have need of all things. Poverty of spirit is a consciousness of my emptiness and the result of the Spirit's work within. It issues from the painful discovery that all my righteousness are as filthy rags. It follows the awakening that my best performances are unacceptable, yea, an abomination to the thrice Holy One. Poverty of spirit evidences itself by its bringing the individual into the dust before God, acknowledging his utter helplessness and deservingness of hell…Poverty of spirit may be termed the negative side of faith. It is that realization of my utter worthlessness which precedes emptying the heart of self that Christ may fill it: it is a sense of need and destitution. This first Beatitude, then, is foundational, describing a fundamental trait which is found in every regenerated soul. The one who is poor in spirit is nothing in his own eyes, and feels that his proper place is in the dust before God.⁽¹³⁾13

Christ illustrates the poor in spirit attitude in the Sermon on the Mount (Matt. 7:1-110; Luke 16:19-22 gives a physical illustration of poor in spirit; Luke 18:9-14 illustrates the figurative usage of poor in spirit; Psalm 34:18; 51:17; Isaiah 57:15; 61:1; 66:2 commend the humble beggarly spirit; Matthew 11:25-30; 18:1-3 commend the childlike humility of kingdom citizens; Isaiah 61:1-3 gives the historical background for this beatitude.

2. The Statement of the Reason for the Blessedness-"For theirs is the kingdom of heaven."

Why are the "poor in spirit" blessed? Why is it that to the "poor in spirit" does the pronouncement of "Fortunate" echo from God? Because "theirs is the kingdom of heaven." Their blessedness is a consequence of possession the kingdom of heaven. ⁽¹⁴⁾14 But what specifically is this kingdom? Two possible meanings to this noun are generally understood: a. the kingdom in its abstract sense, which speaks of with reference to the territory over which (or people over whom) a king rules, allowing for an earthly realm such as promised to Israel. From the near context of Matthew (cf. Matt. 3:2; 4:8,17,23) it seems the

It is interesting that Christ used the present tense "for theirs is the kingdom of heaven." is better translated "in your midst" than "within you." Cf. Ladd, "Kingdom," pg. 224) Hence, each of these reasons have both a present tense aspect and a future tense aspect! Carson comments:

There is little doubt that here the kingdom sense is primarily future, postconsummation, made explicit in v. 12. But the present tense "envelop" (vv. 3,10) should not be written off as insignificant or as masking an Aramaic original that did not specify present or future; for Matthew must have meant something when he chose estin ("is) instead of estain ("will be"). The natural conclusion is that, though the full blessedness of those described in these beatitudes awaits the consummated kingdom, they already share in the kingdom's blessedness so far as it has been inauguarated.⁽¹⁶⁾16

It is obvious why this Beatitude is the first, as it is the foundation upon which all the others are built. Without an understanding of his extreme spiritual poverty (i.e., a deep emotional understanding of one's lack of righteousness,), man in his lost condition doesn't recognize his great need to turn toward God. Without an understanding of his extreme spiritual poverty, kingdom citizens fail to recognize their constant need for the Lord's provision and grace. (cf. Isaiah 57:15 and 66:2) As MacArthur adds, "no man ever comes to Jesus Christ and enters the kingdom without crawling, without a terrible sense of sinfulness and repentance." ⁽¹⁷⁾17 And, we might add, no kingdom citizen ever rises from this cringing begging posture, to entertain the thought that he can function on his own resources! The ever-growing awareness of his lack of personal positive righteousness, manufactured from his own resources, keeps his beggarly heart extended for God's grace. With the awfulness of his sin ever before him, he

BLESSED ARE THEY THAT MOURN; 
FOR THEY SHALL BE COMFORTED

The Lord continues in his paradoxical parade with the second Beatitude, which John R. W. Stott translates, No doubt the crowds were already getting uneasy at His unconventional philosophy of life, for He was saying things which on the surface seemed absurd. Especially so to the original audience, which consisted of disgruntled Jews living in Roman occupied Palestine, looking for a Messiah who would sweep the Romans out of the land and establish a strong kingdom, ruling with "Blessed are they that mourn; for they shall be comforted." (Matt. 5:4)

1. The Description of the Person's Character- "they that mourn."

Following the first Beatitude, which extolled those who understood their spiritual bankruptcy, the second involves a deep anguishing grief over personal sin. The first realizes my lack of righteousness, leaving me naked before God's holiness; the second realized my vile sinfulness, and leaves me clothed in filthy rags! There are several kinds of

Actually the Greek word for (Greek, ) is one of nine Greek words used in the New Testament to express grief and sorrow. This is the harshest, reserved for the mourning of the dead, which, as Trench states, means, "To grieve with a grief which so takes possession of the whole being that it cannot be hid." Hence this is an anguishing grief that is internally deep but so grips a person that it manifests itself on the outside, i.e., in tears, weeping, and lament! (cf. James 4:8,9) The present participle form gives emphasis to the continuance of the mourning. Pink gives the sense:

But this "mourning" is by no means to be confined unto the initial experience of conviction and contrition, or observe the tense of the verb: it is not "have mourned" but "mourn"-a present and continuous experience. The Christian himself has much to mourn over. The sins which he now commits -both of omission and commission-are a sense of daily grief to him, and should be, and will be, if his conscience is kept tender. An ever-deepening discovery of the depravity of his nature, the plague of his heart, the sea of corruption within-ever polluting all that he does-deeply exercises him. Consciousness of the surgings of unbelief, the swellings of pride, the coldness of his love, and his paucity of fruit. ⁽²¹⁾21

It is obvious how this Beatitude contradicts the world's philosophy, which shuns mourning and seeks to provide every means for its escape. "The whole organization of life, the pleasure mania, the money, energy and enthusiasm that are expended in entertaining people, are just an expression of the great aim of the world to get away from this idea of mourning and this spirit of mourning." ⁽²²⁾22 And yet the kingdom citizen goes through life with an ever deepening mourning over the awfulness of his sin and the sin of others. This is well spelled out in Romans 7:14-25 and 8:17-39 where Paul explains his inner agony with his own sin, along with the present deliverance and future hope of his sinful capacity being removed forever:

You know there are some people who consider that what is described in Rom. 7 was only a phase in Paul's experience, and that he left it, turned over a new leaf and went to the eighth chapter of Romans where he no longer knew what it was to mourn. But this is what I read in verse 23 of that chapter, "And not only they, but we ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption to wit, the redemption of our body." Or again, writing in 2 Cor. 5, he says that "we that are in this tabernacle do groan, being burdened" he describes himself as "earnestly desiring to be clothed upon with our house which is from heaven."⁽²³⁾23

Christ illustrates genuine mourning for sin in Matt. 6:16-18; Romans 7:14-25 with 8:17-39 illustrates Paul's personal mourning over his evil capacity; James 4:8-10 calls for genuine emotional and volitional repentance; 2 Corinthians 7:9-11 commends godly sorrow that leads to repentance; 2 Chronicles 7:14 promised the covenant people of the Old Testament restoration on the basis of repentance; Psalm 119:53, 136 and Jeremiah 13:17 speak of deep mourning over the sins of others; Isaiah 61:1-3 gives the historical background for this beatitude.

2. The Statement for the Reason for the Blessedness- "they shall be comforted."

It is obvious that these first two Beatitudes allude to Isaiah 61:1-3 (cf. Luke 4:16-19) which confirms their Messianic intent. On the Mount, the Messiah began bestowment of Barclay summarizes the sense of this second Beatitude:

Christianity begins with a sense of sin. Blessed is the man who is intensely sorry for his sin, the man who is heart-broken for what his sin has done to God and to Jesus Christ, the man who sees the Cross and who is appalled by the havoc wrought by sin. ⁽²⁴⁾²⁵

III. BLESSED ARE THE MEEK; 
FOR THEY SHALL INHERIT THE EARTH

None of the Beatitudes sound more contradictory to modern Western culture than the third. Our age calls for the strong, the mighty, those who have polished their self-esteem to the high gloss of a positive and possibility mentality, which considers faith in one's self the great enabler of man. Our age looks to the strong, who only survive, and preaches that the earth belongs to the mighty who take it! And it's into this culture that Christ brings the contradictory concept- "Blessed are the meek; for they shall inherit the earth." As D. Martyn Lloyd-Jones summarizes:

The world thinks in terms of strength and power, of ability, self-assurance and aggressiveness. That is the world's idea of conquest and possession. The more you assert yourself and express yourself, the more you organize and manifest your powers and ability, the more likely you are to succeed and get on…He is an enigma to the world. ⁽²⁵⁾26

1. The Description of the Person's Character-" the meek."

Aristotle has a great deal to say about the quality of meekness (praotes)…Aristotle defines meekness, praotes, as the mean between orgilotes, which means excessive anger, and aorgesia, which means excessive angerlessness. Praotes, meekness, as Aristotle saw it, is the happy medium between too much and too little anger. ⁽²⁶⁾27

This essence of meekness results in the inner attitude of submission to authority. This person is pliable to the will of God, be it expressed from God's providential dealings or from God's Word. Hence, Scripture combines this character trait with several other concepts, as Pink observes:

A study of its (i.e. meekness) usage in Scripture reveals, first, that it is linked with and cannot be separated from lowliness (Matt. 11:29) "Learn of Me: for I am meek and lowly in heart"; (Eph. 4:1,2) "Walk worthy of the vocation wherewith ye are called; with all lowliness and meekness" Second, it is associated with and cannot be divorced from gentleness: (2 Cor. 10:1) "I beseech you by the meekness and gentleness of Christ"; (Titus 3:2) "To speak evil of no man, to be no brawlers, but gentle, shewing all meekness unto all men". Third, "receive with meekness the engrafted word" is opposed to "the wrath of man worketh not the righteousness of God" (James 1:20,21). Fourth, the Divine promise is "the meek will He guide in judgment, and the meek will He teach His way" (Psalm 25:9), intimating that this grace consists of a pliant heart and will. ⁽²⁷⁾28

Christ illustrates meekness in action in the Sermon on the Mount (Matt. 5:38-48); Psalm 27:11 is the Old Testament passage that Christ quoted from; Moses models meekness in the Old Testament (Numbers 12:3); Christ in the New Testament (Matthew 11:29; 2 Corinthians 10:1); Matt. 11:29 and Eph. 4:1,2 links meekness with lowliness; 2 Cor. 10:1 and Titus 3:2 links meekness with gentleness; James 1:20,21 and Psalm 25:9 connects meekness with reception of the Word of God.

2. The Statement of the Reason for the Blessedness- "For they shall inherit the earth."

The conflict in this psalm is between the righteous and the wicked. (Note the repetition of "the wicked" in verses 10,12, 14, 20-21, 28, 32, 34-35, 38, and 40) It appears that the wicked are winning and the righteous are losing-"Truth forever on the scaffold, wrong forever on the throne," as James Russell Lowell phrased it…Then what should the righteous do? Meekly submit to God's will by trusting in the Lord (v.3), delight in the Lord (vs. 4), committing their way unto the Lord (v.5), and resting in the Lord (vs. 7). The result is that they shall "inherit the earth", which simply means that they do not have to be afraid of anybody or anything because God is in control of them and their circumstances. To "inherit the earth" means to reign as king over yourself and your circumstances through the power of the Holy Spirit. (LLK, pg. 75)…When you are meek, you seek nothing for yourself; and when you seek nothing for yourself, God gives you all things. Saul's self-seeking cost him his crown; but David's submission gave him the kingdom. ⁽²⁸⁾29

"Many have tried to earn the earth through military might-Ghenghis Khan, Hannibal, Napoleon, Hitler, and Khrushchev, but all have failed. God's people will inherit the earth in the future." ⁽³⁰⁾31 Perhaps this was another issue that astonished the Jewish audience (cf. Matthew 7:28,29

BLESSED ARE THEY WHO DO HUNGER 
AND THIRST AFTER RIGHTEOUSNESS; 
FOR THEY SHALL BE FILLED

From the deep inner consciousness that one is spiritually bankrupt before God and void of righteousness; the agony of the awareness of one who is vile and sinful in the presence of a holy God; and the humble, pliable attitude that receives from God the offered help for his lost condition, grow the passionate, insatiable craving for God's righteousness-the subject of the fourth beatitude. Although sounding like the first beatitude to make any sense, this fourth beatitude no doubt called for the similar response of astonishment, because of the extreme way in which it was worded.

1. The Description of the Person's Character- "hungering and thirsting for righteousness."

The Greek verbs are very powerful. Peinao means to be needy, to suffer deep hunger. The word dipsao carries the idea of genuine thirst. Jesus puts the strongest physical impulsed in a continuous action, present participle-the ones who are hungering, the ones who are thirstiing. ⁽³¹⁾32

In the Greek language, verbs such as hunger and thirst normally have objects that are in the partitive genative, a case that indicates incompleteness, or partialness. A literal English rendering would be: "I hunger for of food or I thirst for of water. This idea is that a person hungers for some food and water, not for all food and water in the world. But Jesus does not here use the partitive genitive but the accusitive, and righteousness is therefore the unqualified object of hunger and thirst. The Lord identifies those who desire all the righteousness there is (cf. Matt. 5:48; 1 Pet. 1:15-16). ⁽³²⁾33

The precise nature of the righteousness for which the blessed hunger and thirst is disputed. Some argue that it is imputed righteousness of God-eschatological salvation or, more narrowly, justification: the blessed hunger for it and receive it…The chief objection is that dikaiosyne ("righteousness") in Matthew does not have that sense anywhere else. So it is better to take this righteousness as simultaneously personal righteousness and justice in the broader sense. These people hunger and thirst, not only that they may be righteous, but that justice may be done everywhere. All unrighteousness grieves them and makes them homesick for the new heaven and earth-the home of righteousness (2 Peter 3:13). Satisfied with neither personal righteousness alone nor social justice alone, they cry for both: in short, they long for the advent of the messianic kingdom.⁽³³⁾34

Righteousness is not absolute holiness or perfection, either. I don't believe Jesus is saying that a person who ha s an incurable compulsion to holy living will really be satisfied. If we had to live perfect, holy lives in order to be satisfied, we would be the most miserable of human beings, because we all make too many mistakes. We all commit sins. None of us is going to be perfect…Righteousness comes through real repentance. And repentance is a twofold process: (1) It is saying "No" to the negatives, the temptations to do and be less than our best. (2) It is saying "Yes" to the positives-the good, the healthy. It is saying "Yes" to God's dream for you and me. ⁽³⁴⁾35

Christ exhorts to single-minded dedication in the Sermon on the Mount (Matt. 5:27-37); Amos 8:11-13 describes a famine of the Word of God that causes hunger and thirst; Psalm 42:1,2; 63:1,2; 84:2 describes the psalmist as hungering and thirsting for God; Matthew 5:48 exhorts kingdom citizens to a righteous standard. A passion for genuine righteousness is contrasted to the lower standard of righteousness of the Pharisees (Matt. 5:20).

2. The Statement of the Reason for the Blessedness- "for they shall be filled."

You see, the Christian is one who at one and the same time is hungering and thirsting, and yet he is filled. And the more he is filled the more he hungers and thirsts. That is the blessedness of this Christian life. It goes on. You reach a certain stage in sanctification, but you do not rest upon that for the rest of your life. You go on changing from glory to glory "till in heaven we take our place". Of "His fullness have we received and grace upon grace," grace added to grace. It goes on and on; perfect, yet not perfect; hungering, thirsting, yet filled and satisfied, but longing for more, never having enough because it is so glorious and so wondrous; fully satisfied by Him and yet filled and satisfied, but longing for more.⁽³⁵⁾36

Pentecost suggests the practical application of this beatitude:

He stated that the secret of spiritual growth is a spiritual appetite. Those who eat little will grow little; those who eat much will grow much. Those with a voracious appetite for the Word of God and the Person of Jesus Christ, and who satisfy that appetite by feeding on the Word and by communing with the Lord, will grow to spiritual maturity, to gianthood. ⁽³⁷⁾38

Jesus' call to spiritual hunger and thirst also follows logically in the progression of the Beatitudes. The first three are essentially negative commands to forsake evil things that are barriers to the kingdom. In poverty of spirit we turn away from self-seeking ; in mourning we turn away from self-satisfaction; and in meekness we turn away from self-serving. The first three beatitudes are also costly and painful. Becoming poor in spirit involves death to self. Mourning over sin involves facing up to our sinfulness. Becoming meek involves surrendering our power to God's control. The fourth beatitude is more positive and is a consequence of the other three. When we put aside self, sin, and power and turn to the Lord, we are given a great desire for righteousness. ⁽³⁸⁾39

BLESSED ARE THE MERCIFUL; 
FOR THEY SHALL OBTAIN MERCY

The fifth beatitude continues the progression, dealing with the general fruits or results that follow the first four. As one recognizes his great need of righteousness and vile sinfulness, he becomes pliable to God's remedy, hungering and thirsting for godliness, from which mercy follows. A. W. Pink suggests:

The place occupied by this particular Beatitude in the series furnishes a sure key to its interpretation. The first four may be regarded as describing the initial exercises of heart in one who has been awakened by the Spirit, whereas the next four treat of the subsequent fruits. In the preceding verse the soul is seen hungering and thirsting after Christ, and then filled by Him, whereas here we are shown the first effect and evidence of this. ⁽³⁹⁾40

1. The Description of the Person's Character- "the merciful."

What is mercy? How does it differ from grace? The two terms are frequently synonymous; but there is a distinction between the two, it appears that grace is a loving response when love is undeserved, and mercy is a loving response prompted by the misery and helplessness of the one on whom the love is to be showered. Grace answers to the undeserving; mercy answers to the miserable. ⁽⁴¹⁾42

Again, it is easy to understand the shock to the Jews, who expected a revolutionary Messiah who would dethrone Rome and deal with His enemies according to Psalm 2! How could the Messiah call His followers to show compassion and relief towards the despised Romans? How could forgiveness be extended to those who had subjugated the land, desecrated the holy city, an draped the economy of the nation of the Lord? And yet, Jesus still did not cater to their political expectations or interpretation of historical justice, but called for all kingdom citizens to show mercy like God had expressed to them.

Christ describes a genuine spirit of mercy in the Sermon on the Mount (Matt. 6:1-4); in Psalm 136 the psalmist extols the mercy of God 26 times; Job 31:16-28 speaks of showing mercy as a test of genuine integrity; Psalm 41:1-4 promises the mercy of God upon those who have been merciful to others; James 2:13 promises no mercy by God upon those who have not shown mercy toward others; Isaiah 58:3-12 the Lord's questions on the fasting of showing mercy, resulting in mercy shown by God to that person; Micah 6:8 the love of mercy; Col. 3:12 put on tender mercies; James 3:17 the heavenly wisdom is full of mercy.

2. The Statement of the Reason for the Blessedness- "for they shall obtain mercy."

The one who shows mercy to others gains thereby "the merciful man doeth good to his own soul" (Prov. 11:17). There is a personal satisfaction in the exercise of pity and benevolence , which the fullest gratification of the selfish man is not to be compared with: "he that hath mercy on the poor, happy is he" (Prov. 14:21)…he receives mercy from God: "with the merciful Thou wilt show Thyself merciful" (Psalm 18:25)-contrast "he shall have judgment without mercy that hath shown no mercy" (James 2:13) Mercy will be shown to the merciful in the Day to come (see 2 Tim 1:16,18; Jude 21). Then let us prayerfully heed the exhortations of Romans 12:10; Gal. 6:2; Colossians 3:12. ⁽⁴²⁾43

BLESSED ARE THE PURE IN HEART; 
FOR THEY SHALL SEE GOD

As mentioned, the first four characteristics produce the second four characteristics or conditions. As the kingdom citizen evaluates his lack of spiritual worth, laments his spiritual pollution, responds to God's Word and will with a hungering and thirsting passion for righteousness, then he looks at others through the eyes of their need and becomes focused in his perspective of life, becoming - "pure in heart." This is one of the most motivational characteristics in the Beatitudes, but although understood as axiomatic to the Jewish audience on the mount, is misunderstood by modern man living in a relativistic age. What does it mean to be pure in heart?

1. The Description of the Person's Character- "the pure in heart."

Commentators are divided. 1. Some take it to mean inner moral purity as opposed to merely external piety or ceremonial cleanness (Deut. 10:16; 30:6; 1 Sam. 15:22; ps. 24:3,4; 51:6,10; Isa. 1:10-17; Jer. 4:4; 7:3-7; 9:25-26; Rom. 2:9; 1 Tim. 1:5; 2 Tim. 2:22; cf. Matt. 23:25028). 2. Others take it to mean single-mindedness, a heart "free from the tyranny of a divided self." (Ps. 24:4; 51:4-17; cf. Gen. 50:5-6; Prov. 22:1)…The dichotomy; between these two options is a false one; it is impossible to have one without the other The one who is single-minded in commitment to the kingdom and its righteousness (6:33) will also be inwardly pure. Inward sham, deceit, and moral filth cannot coexist with sincere devotion to Christ…The pure in heart will see God-now with the eyes of faith and finally in the dazzling brilliance of the beatific vision in whose light no deceit can exist (cf. Heb. 12:14; 1 Jn. 3:1-3; Rev. 21:22-27). ⁽⁴³⁾44

The source of this quotation is Psalm23(24):3-4. The theme of the psalm has to do with the coming of the King o f glory. The expression once again is locative of sphere as in the case o f v. 3. The purity has to do not with acts or ceremonial purification and is not limited to abstention from impure acts. It has to do with the special region of the human heart. ⁽⁴⁴⁾45

Professor Tasker defines the pure in heart as "the single-minded, who are free from the tyranny of a divided self. " In this case the pure in heart is the single heart and prepares the way for the "single eye" which Jesus mentions in the next chapter…More precisely, the primary reference is to sincerity...That is, in relations with both God and man he is free from falsehood…Their whole life, public and private, is transparent before God and men. ⁽⁴⁵⁾46

One other point needs to be emphasized, and that is the Greek meaning of the word translated . MacArthur explains the word, by understanding it primarily in the single-minded sense, but agreeing with Carson that it includes the moral sense:

Pure translates katharos, a form of the word from which we get catharsis. The basic meaning is to make pure by cleansing from dirt, filth, and contamination. Catharis is a term used in psychology and counseling for a cleansing of the mind or emotions. The Greek word is related to the Latin castus from which we get chaste…The Greek term often used of metals that had been refined until all impurities were removed, leaving only the pure metal. In that sense, purity means unmixed, unalloyed, unadulterated. Applied to the heart, the idea is that of pure motive-of single-mindedness, undivided devotion, spiritual integrity, and true righteousness. ⁽⁴⁶⁾47

Christ exhorts to a single-minded purpose in the Sermon on the Mount (Matt. 6:5-15, 19-34); Psalm 24:4 is the Old Testament passage paraphrased by Christ; James 4:4-8 rebukes the double mind and calls for total dedication; Proverbs 22:11 extols the one who loves with a pure heart; Ezekiel 36:25-27 integrity of heart from the New Covenant promise.

2. The Statement of the Reason for the Blessedness- "for they shall see God."

The psalmist taught us the same truth in Psalm 24. He pictured himself as a pilgrim going to Jerusalem to one of the annual feasts. His heart thrilled as he saw on the horizon the beauty of the city and the temple. As he approached the gates of the city and the sanctuary, his heart was smitten because of his own unworthiness to stand in the presence of God.⁽⁴⁷⁾48

In what sense these will " see God" is difficult to suggest. Because of the present and future tense sense, kingdom citizens share in a single-minded purpose centered in the kingdom of heaven which, calling them to moral purity, gives to them the present reality of seeing God. In this sense, the eyes of faith view Him unfolded by the work of the Holy Spirit in the heart in all aspects of life. Hendriksen illustrates this truth when he states:

The man whose delight is not truly in the things pertaining to God is unable to appreciate the love of God in Christ toward sinners. Resemblance is the indispensable prerequisite of personal fellowship and understanding. To know God, one must be like him. Just as to the hunter devoid of musical knowledge and appreciation, the voice of the wind roaring through the forest meant no more than a hare might be startled from his hiding place and become an easy victim, while to his companion Mozart this same loud deep sound signified instead a majestic diapason form God's great organ, so also to the impure, God remains unknown but to those who "imitate God as beloved children and walk in love: he reveals himself. ⁽⁴⁸⁾49

With no restriction such as those that pertain to Moses (Exod. 33:20,23) or the high priests (Heb. 9:7), the redeemed community will be in Christ's presence, beholding perpetually his glory. (cf. Ps. 17:15; Matt. 5:8; 1 Cor. 13:12; 2 Cor. 3:18; 1 John 3:2) Eternal life is perfect communion, worship, the vision of God, light, and victory. Since God and the Lamb are always viewed together, there is no point in saying that the redeemed will see Jesus but not the Father.⁽⁴⁹⁾50

BLESSED ARE THE PEACEMAKERS; 
FOR THEY SHALL BE CALLED THE SONS OF GOD

Again, the tense political atmosphere of the Jewish nation subjugated under the power of Roman dominion since 63 B.C. , would lend a contradictory background for this beatitude. No doubt some in the crowd on the mount were passionate zealots, inflamed and committed to removing the Roman occupation. But Jesus didn't compromise kingdom principles because of members in His audience who would take offense, but pronounced

The New York Times reported in 1968 that there had been 14, 553 wars since 36 B.C. Since 1945, there had been 50 to 70 wars, and 164 internationally significant outbreaks of violence. Since 1958, 82 nations have been involved in conflict. Former President Nixon's election theme in 1970 was "Peace, a generation of peace." He said "We shall have a generation of peace-something we have never had in this nation." Some historians say that the United States had two generations of peace, from 1815 to 1846 and from 1865 to 1898. However, they say that because they don't include the Indian Wars in their accounts. Those two periods of time were bathed in the blood of the Indians. We have never known a generation o f peace in the history of America. ⁽⁵⁰⁾51

1. The Description of the Person's Conduct- "the peacemakers."

The progression of the beatitudes must be kept in mind. As one realizes his great void of righteousness and admits his spiritual bankruptcy, he mourns with godly sorrow over his great sinfulness. This leads to a pliable heart that extends an empty hand for God's solution, as the constant cry for personal righteousness goes forth. As the person is filled with God's righteousness, he identifies with sinful man in his need and extends mercy. Yet this mercy comes from a heart born of a single-minded dedication to the kingdom of God which maintains a passion for purity of life. It is from this purity that this beatitude functions, and the man becomes a genuine peacemaker. But what is a peacemaker?

Unfortunately, in our relativistic ecumenical age, the concept of Biblical peace has been greatly distorted. Many define peace as simply "absence of conflict." Webster's dictionary defines peace as "a state of tranquility or quiet as: a. freedom from civil disturbance, b. a state of security or order within a community provided for by law or custom." Unfortunately, a conflict could be smoldering undercover. All these definitions fall short of the Biblical emphasis. Simple "absence of conflict" comes close to the definition of a truce: "a suspension of fighting esp. of considerable duration by agreement of opposing forces." Hence, according to this, a "cold war" could be considered peace! But this is not what the Bible defines as peace.

Biblical peace in not simply the absence of conflict, as the presence of righteousness. As sin separated, it causes conflict between God and man, along with conflict between man and man. While sin is present it is impossible to bring true peace! (cf. Isaiah 48:22; 57:21) Hence James 3:17 states, "the wisdom that is from above is first pure, then peaceable." That is, true peace comes only through righteousness and not at any cost. A. W. Pink suggests:

It is not peace at any price which the Christian loves and aims to promote. No indeed, that is a false peace, unworthy to be called peace at all. The wisdom that is from above is first pure, then peaceable (James 3:17); note well the words first pure-peace is not to be sought at the expense of righteousness. ⁽⁵¹⁾52

Those who are true peacemakers are those who confront conflict with righteousness. They do not ignore conflict, nor compromise righteous standards, but bring God's will to reconcile the situation by challenging sin. Hence, Biblical peacemaking may create serious conflict. This is why Jesus stated,

No doubt the Jews on the mount would remember Isaiah 52:7 (cf. Romans 10:14-15) which looked forward to the restoration of Jerusalem- "How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth salvation; that saith unto Zion, Thy God reigneth!"

Christ expands the peacemaker's attitude in the Sermon on the Mount (Matt. 5:21-26, 43-48; 7:12); Matt. 10:32-39 and Luke 12:49-53. Christ comes not to send peace by conflict, as He brings righteous demands; James 3:17 the wisdom from above is first peaceable; Isaiah 52:7 and Romans 10:14-15 commend those who bring peace; Eph. 6:15 speaks of believers feet shod with the gospel of peace.

2. The Statement of the Reason for the Blessedness- "for they shall be called the sons of God."

The emphasis of the object ) is on the dignity of that nature, in contrast to parental heritage. MacArthur comments:

Both huios and teknon are used in the New Testament to speak of believers' relationship to God. Technon (child) is a term of tender affection an endearment as well as of relationship (see John 1:12; Eph. 5:8; 1 Pet. 1:14; etc.) Sons, however, is from huios, which expresses the dignity and honor of the relationship of a child to his parents. As God's peacemakers we are promised the glorious blessing of eternal sonship in His eternal kingdom. ⁽⁵³⁾54

BLESSED ARE THE PERSECUTED 
FOR RIGHTEOUSNESS SAKE; 
FOR THEIRS IS THE KINGDOM OF HEAVEN

As the kingdom citizen lives as distinctive lifestyle that reflects a definite value system, he constantly evaluates his spiritual bankruptcy, mourns over personal and social sin, is pliable to the Word an work of God, longs for all of God's righteousness, shows pity for the hurting, has a single-minded dedication to the kingdom of God, and seeks to reconcile conflict by counter-culture to the religious systems and secular world, and hence cannot but solicit antagonism from both! It is easy to see why this last beatitude follows the seventh, as Carson rightly suggests:

It is no accident that Jesus should pass from peacemaking to persecution, for the world enjoys its cherished hates and prejudices so much that the peacemaker is not always welcome. Opposition is a normal mark of being a disciple of Jesus, as normal as hungering for righteousness or being merciful (cf. Jn. 15:18-25; Acts 14:22; 2 Tim. 3:12; 1 Pet. 4: 13-14). ⁽⁵⁴⁾55

The impression upon those whom Jesus was addressing must have been tremendous, for it was a rather common idea among the Jews that all suffering, including persecution (see Luke 13:1-5) was an indication of God's displeasure and of the special wickedness of the one thus afflicted.⁽⁵⁵⁾56

1. The Description of the Person's Character- "the persecuted for righteousness sake."

The perfect passive participle hoi dediogmenoi, "those who are persecuted" is rather awkward if the perfect force is retained: "those who have been persecuted." Many see this as a sign of anachronism: persecution had broken out by the time Matthew wrote (e.g., Hill, Matthew0. Slome older commentators treat it as a more or less Hebraizing "prophetic" perfect; and Broadus adds that the perfect accords "with the fact that the chief rewards of such sufferers do not so much attend on the persecution as follow it." But then we may ask why a future perfect isn't used, or why the same rule isn't applied to those who mourn (5:4). The question must be raised whether the perfect occasionally begins to take on aoristic force in the NT and the perfect participle a merely adjectival force. ⁽⁵⁶⁾57

This passive perfect may be regarded as permissive: "who have allowed themselves to be persecuted," or: "have endured persecution." The idea is that they did not flee from it but willingly submitted to it when it came to them. Thus the perfect tense is explained; they held out under persecution and are now people of this kind, martyrs who have stood firm in just trials. ⁽⁵⁷⁾58

Persecution is simply the clash between two irreconcilable value-systems. (Stott, pg. 52)…"Woe to you when all men speak well of you" (Lk. 6:26) Universal popularity was as much the lot of false prophets as persecution was of the true. (Stott, pg. 53)…Suffering, then, is the badge o f true discipleship. The disciple is not above his master. Following Christ means passio passiva, suffering because we have to suffer. That is why Luther reckoned suffering among the marks of the true Church, and one of the Church as the community of those "who are persecuted and martyred for the gospel's sake. ⁽⁵⁸⁾59

2. The Statement of the Reason for the Blessedness- "for theirs is the kingdom of heaven."

In verses 11 and 12 Christ gives an explanation of the eighth beatitude. As He does so, He changes from the 3 ^rd person plural (translated,

The Greek word translated

First,

In Matt. 5:11 and Lk. 6:22 the meaning of oneidizo comes near to that of empaizo, which originally meant to behave childishly, to make fun of, and then to ridicule. Empaizo, ridicule, make fun of , mock, occurs only in the Synoptic Gospels, and in 11 out of 13 instances refers to the mocking of Jesus during his passion (Matt. 20:19 par. Mk. 10:34, Lk. 18:32; Matt. 27:29,31, 41 par. Mk. 15: 20, 31; Lk. 22:63; 23:11,36). In Lk. 14:29 it occurs in the parable of the tower of those who mock the man's ability to complete it. But in Matt. 2:16 it means to deceive or trick, of Herod by the magi. ⁽⁶¹⁾⁶²

The Greek word is oneidisoosin, the same word used in Luke 6:22, but there translated "reproach." Reviling, reproaching, is what we Christians are to expect as the crowning experience of our blessedness in Christ. To revile or reproach someone is to abuse him in speech because you despise him. Sometimes taunting is involved, a cruel form of making fun. The persecuted ones are the victims of name-calling. ^(62)(62)63