The Beatitudes may be several in number but they present one unified message, blessed are those who accept and live by Jesus’ words for they will enter the kingdom of God that Jesus promises. Jesus specifically uses the third person in most of the beatitudes to show that these sayings are relevant in all ages to all followers everywhere.[1] Keener adds his input by noting that the blessings only come through God’s divine intervention, and nothing else on the part of the individual can bring them about.[2] In other words, it is all about God’s transforming grace in a person’s life. These sayings are for those who wait on God rather than try to force His hand, and God favors the humble that trust in Him rather than in their own strength.
“Blessed are the poor in spirit, for theirs is the kingdom of heaven.” (Matt. 5:3)
The first of these has Jesus saying that the “poor in spirit” will be blessed. This is different from Luke’s parallel of simply “you who are poor” but most scholars today reject the idea that Matthew was only trying to “spiritualize” what Luke had recorded, which was what Jesus had actually said. Supporting this idea, Morris goes further to say that to be “poor” in the Old Testament sense was not simply referring to financial poverty, but it spoke of those who recognize that they have nothing to bring to God except their own sinful selves.[3] They have not been deceived by the world’s empty promises of wealth, honor, power, and pleasure. Therefore, they must completely rely on God for everything because they have nothing without Him.[4] Indeed, poverty and piety were often intertwined in the Old Testament (Isa. 57:15; 66:2; Ps. 113:7). Jesus is assuring them here that their cries are indeed heard.[5]
In effect, these people realized what took the author of Ecclesiastes his whole life to understand: everything is meaningless if one’s relationship with God is not right. By contrast, the Pharisees and other teachers of the law in Matthew would not have considered themselves spiritually poor for the thought they had accumulated much honor, prestige, and status through their obedience to Torah law. Jesus embodied His own teaching because He depended on the Father as evidenced by His need to pray because of His incarnation and that this was the first time He was separated at all from the Father (11:25; 14:23; 26:36-44). Jesus’ own words from the cross, “My God, my God why have your forsaken me?” was not only a quotation from Psalm 22 but also expressing Jesus’ agony over being completely separated from His Father for the first time. In Gethsemane, Jesus knew that without strength from completely relying on His Father, His human nature would not be able to complete the painful, dying task ahead of Him.
“Blessed are those who mourn, for they will be comforted.” (Matt. 5:4)
The next beatitude talks about those who mourn. There are several different ideas as far as to who Jesus could exactly be referring. It could include those who mourn over their own sinfulness which leads to repentance and forgiveness from God (Ps. 51:4, 17). It could also have a corporate sense in that the truly righteous weep about the troubles that make God weep: the sinfulness of people and the troubles and neglect that many face as a result (Ps. 119:136).[6] Again, this could be seen as contrast to Jesus’ words about the Pharisees who were too hypocritical and spiritually blind to comfort the mourning (Matt. 23:14, 23). Jesus’ promise of comfort summons to mind the idea prominent in Jewish thought that the Messiah would be called “the Comforter”.[7] He is saying the Kingdom of God comforts the mourners because they have Jesus’ words that God’s ultimate justice is certain. Jesus can be seen fulfilling this beatitude primarily when He mourns over Jerusalem in their in their sinful (as a majority) rejection of Him as Messiah.
“Blessed are the meek, for they will inherit the earth.” (Matt. 5:5)
Jesus then moves to “the meek”. Matthew uses the same word as to describe how Jesus exercises His authority (Matt. 11:29; 21:5).[8] He exemplified this meekness in several different ways. One of the most prominent was the triumphal entry in Matthew 21 in which Jesus, rather than coming in pomp on a tall, strong horse like a military king, rides an animal representing “humility, peace, and Davidic royalty” (Zech. 9:9).[9] Jesus’ prime example of this quality is that even though He was God and all-powerful, He endured the cross, the most shameful and painful death ever created, even when He could have called a legion of angels to save Him (Matt. 26:53, 54).[10] Morris summarizes this nicely by saying that meekness is not being void of power but having the humility and discipline not to wield it.[11] Jesus is saying that His followers do not demand their own way but humble themselves before God, and they trust God to intervene because they know He is faithful to give them their reward.
“Blessed are those who hunger and thirst for righteousness, for they will be filled.” (Matt. 5:6)
Next, Jesus says that those who hunger and thirst for righteousness will be satisfied. The word for “righteousness” here has several meanings including justice for all people and personal righteousness in the sight of God. By using the verbs “hunger” and “thirst”, Jesus is saying that righteousness is a gift from God and cannot be earned or achieved.[12] It should be God and His Word that constitute what believers should be desiring wholeheartedly in their life so much that they realize they will starve and be parched without it because it is their bread and water for life. To take a look at this as an example of the Kingdom of God’s ethics, Jesus is saying that living in the already-not yet dynamic of God’s kingdom leads to a further transformation of heart and life.[13] This will make Jesus’ followers want to hunger and thirst after what God desires: personal holiness, justice, and salvation proclaimed to the ends of the earth.[14] One instance of this beatitude in Jesus’ life can be seen in His rebuking of Peter in Matt. 16:23 who did not have in mind what God desired but what he (and several others) wanted: Jesus the Messiah to destroy Rome and restore Israel. However, the clearest example is Jesus in the garden of Gethsemane when He faced all of His persecutors solely because He wanted to do the Father’s will which was to send His son to “serve and give His life as a ransom for many” (Matt. 20:28). Jesus desired God’s will over everything else, and He promised His followers that God would satisfy their desires to do His will when they sought it first and foremost in their lives.
“Blessed are the merciful, for they will be shown mercy.” (Matt. 5:7)
The fifth beatitude blesses those who are merciful and shifts from attitude to behavior in a believer’s life. The religious leaders tended to be merciless in their strict obedience of Mosaic law because they desired purity in Israel.[15] They did not think they needed mercy from God because their obedience did not require it at all. Conversely, humble sinners realize they need God’s mercy because they have no hope otherwise, and because God has been merciful to them, they will be so grateful that mercy and forgiveness will emulate from them.[16] This is how people will know that believers have been pardoned by Almighty God. In addition to the numerous healings Jesus performed, he lived this beatitude in other ways. While the Pharisees were strict in their keeping of the Sabbath, Jesus shows that giving mercy is more important than strict Sabbath observance as evidenced in the picking of the grain and healing of the man’s hand (Matt. 12:1-21). Both of these events took place on the Sabbath, demonstrating God’s priority of mercy. Additionally, this characteristic is seen in the feeding of the 5,000 and 4,000 respectively (Matt. 14:13-21; 15:32-39). Finally, the merciful attitude of Jesus appears in 20:29-34 when the two blind men called out for mercy, which Jesus showed them, and then they asked for their sight when they knew the Lord Jesus would indeed show mercy.
“Blessed are the pure in heart, for they will see God.” (Matt. 5:8)
The sixth beatitude promises that those who are “pure in heart” will see God. This picks up on an Old Testament theme that single-minded loyalty to God affects every aspect of life (Prov. 22:11).[17] The Old Testament presents a view that, while the human heart is evil (Prov. 20:9; Jer. 17:9), God can always bring about change (Ps. 51:4). Thos whom God has changed will have a renewed commitment to Him that is totally unhindered and will life with godly integrity. Jesus says that to be pure in heart is to be pure throughout (Matt. 15:19). This purity of heart deals with right motives and right actions.[18] This again could be contrasted with Jesus’ condemnation of the Pharisees actions that were drive by ungodly motives (23:16-28). Jesus says that those who set their hearts on God and not just Pharisaic legalism will see God because they will respond to Jesus’ gospel message and enter into the kingdom; they will see God in Jesus.[19] He demonstrates this perfectly in His own life by refusing to worship Satan in the wilderness during His temptations (Matt. 4:1-11). Furthermore, this can be seen when Jesus cleanses the temple in Jerusalem and says that His Father’s house should be a house only of prayer and worship (Matt. 21:12, 13).
“Blessed are the peacemakers, for they will be called children of God.” (Matt. 5:9)
The seventh beatitude mentions the peacemakers for they will be called children of God. Jesus is not talking about peacekeepers in the way the Roman soldiers were expected to enforce peace. Rather, He is referring to those who help to bring about peace, or shalom. This is a sense of wholeness that is based on peace between God and humanity, and that is the foundation to establish true peace throughout the world by aligning oneself with the Prince of Peace.[20] This is what it means to be children in God’s family. According to some, Jesus may have even meant this teaching to be heard by zealots, who were the religious militants of Palestine and believed they could help usher in the Kingdom of God by violence.[21] Again, Jesus may have meant to challenge the sectarian commitments of several of the religious leaders including both the Pharisees and Sadducees.[22] He certainly further demonstrated this when He commanded Peter to pay both of their temple tax charges so that He would not the ruling earthly powers (17:24-27). Furthermore, He commanded Peter to put away His sword because Jesus was telling them the Kingdom of God is not built on violence or when one imposes one’s will on another through force (26:52-54). If Jesus would have wanted it this way, He could have called down the legion of angels and did not need Peter’s help!
“Blessed are those who are persecuted because of righteousness, for theirs is the kingdom of heaven.” (Matt. 5:10)
Finally, Jesus gives the same promise to the last beatitude (those who are persecuted) as He does the first: that theirs is the kingdom of heaven. Many speculate that Matthew’s audience would have been facing persecution for their beliefs so he wanted to include Jesus’ words of reassurance that those facing such trials for their faith were surely pleasing God.[23] Plus, they can accept it as a badge of honor for the prophets and other followers of God faced the same tribulations for the sake of righteousness.[24] Once again, this goes against the Pharisees who would not have been under threat from anyone because they did not accept Jesus’ offer and had their religious honor to guard them from such troubles. It is to their loss though, because the kingdom of heaven belongs to those who have suffered for it, whether in Old Testament Israel or in the New Testament churches not those who have entered in comfortably. Jesus exemplifies this final beatitude throughout His entire life and especially during the week leading up to His death. In that final week He suffered fatigue, depression, loneliness, abandonment, sadness, dishonor, and death on a cross…all because He was the picture of perfect righteousness (ch. 26, 27). He was denied justice from men so that we could have justice and harmony with God.
The Beatitudes challenges followers of Jesus Christ not to practice “cheap grace” but to take seriously the implications of true discipleship and a radical way of thinking. The way of Jesus is not the way of the world and few places stress this as much as these sayings. However, what they promise is so much more than anything this world can possibly promise: the numerous blessings from God. What is truly comforting is that Jesus lived what he preached in these words and for His obedience the Father gave Him the name that is above every name. Plus, Jesus gave us a model not only in words but in actions and this reassures believers that they can indeed live as though the kingdom has already come because their Lord lived it before them.
[1] Gardner, Richard B. Believers Church Bible Commentary: Matthew. Scottdale, Pa: Herald Press, 1991. pg. 91
[2] Keener, Craig S. A commentary on the Gospel of Matthew. Grand Rapids: William B. Eerdmans Publishing, 1999. pg. 167
[3] Morris, Leon. Pillar New Testament Commentary: The Gospel according to Matthew. Grand Rapids: W.B. Eerdmans Publishing, 1992. pg. 96
[4] Ibid.
[5] Carson, D.A . The Expositor’s Bible commentary with The New International Version: Matthew. Grand Rapids: Zondervan, 1995. pg. 132
[6] Morris, pg. 97; Gardner, pg. 94
[7] Hagner, Donald A. World biblical commentary: Matthew. Dallas: Word, 1993-95. pg. 91
[8] Gardner pg. 95
[9] NASB Study Bible. Kenneth Title, Gen ed. 1999. study note, pg. 1397.
[10] Wilkins, Michael J. Matthew: from biblical text to contemporary life. Grand Rapids: Zondervan Publishing House, 2004. pg. 207.
[11] Morris, pg. 98
[12] Morris, pg. 99
[13] Wilkins, pg. 208
[14] Ibid.
[15] Wilkins, pg. 208
[16] Ibid. pg. 209
[17] Wilkins, pg. 209
[18] Hagner, pg. 94
[19] Wilkins, pg. 209
[20] Ibid., pg. 210
[21] Hagner, pg; 94
[22] Wilkins, pg. 210
[23] Morris, pg. 102
[24] Garland, David E. Reading Matthew: a literary and theological commentary on the first gospel. New York: Crossroad Publishing, 1993. pg. 58.