Matthew 5:3-12

The Beatitudes (cf. Luke 6:20). These nine sayings (eight if we reckon Matthew 5:10 as one, or regard Matthew 5:11 f. as having originally stood elsewhere; seven if we omit Matthew 5:5) have analogies in OT (e.g. Psalms 1:1; Psalms 32:1; Psalms 89:15; Proverbs 8:32; Isaiah 32:20) and in other parts of the Gospel and NT (e.g. Matthew 13:16, Luke 12:37; James 1:12; Revelation 14:13). Blessed connotes happy and successful prosperity. the poor (Matthew 5:3), i.e. the pious in Israel, not necessarily, though usually, poor in worldly possessions, yet rich in faith (James 2:5). Lk. perhaps keeps the original wording, but Mt. gives the right interpretation by adding in spirit. Cf. W. Sanday in Exp., Dec. 1916. Theirs is the kingdom of heaven, i.e. potentially; the actual possession is still (Matthew 5:4) in the future. We are not to limit mourn (Matthew 5:4) to penitence for sin; one of the titles of the Messiah was Comforter. Meek (Matthew 5:5) is the antithesis of arrogant; the idea of inheritance goes back to the Hebrew occupation of Canaan, and is used in Psalms 37 and in apocalyptic writings; here it is another aspect of the possession of the Kingdom (cf. Matthew 19:29, Matthew 25:34). If we follow some early (chiefly Latin) authorities in transposing Matthew 5:4, we get a good contrast between heaven (Matthew 5:3) and earth (Matthew 5:5). Lk. omits Matthew 5:5. In 6 and thirst after righteousness (Gr. the righteousness, i.e. the longed-for blessing in the coming Kingdom) is a gloss; Lk. is to be preferred. The poor (in spirit) already possess righteousness in the form of moral goodness. They also have the compassionate spirit, and they shall receive compassion in the coming Kingdom (Matthew 5:7). For the connexion between righteousness and mercy cf. Psalms 36:10; Psalms 85:10. To possess the Kingdom is to see God (Matthew 5:8), and this is for the pure in heart (as distinct from the ceremonially pure); cf. Psalms 24:3 f. Note the complementary truth of 1 John 3:2 f. The peacemaker (not, as was generally believed, every Israelite) shall be called (i.e. shall be; the name stands for the nature) in the coming age God's son (Matthew 5:9), because he shares God's nature (cf. Matthew 5:45, also Luke 20:36). Righteousness in Matthew 5:10 is (contrast Matthew 5:6) a quality for which the poor are persecuted; the saying connects with the first beatitude and completes the golden chain. Matthew 5:11 f. is an expansion and application of Matthew 5:10. The persecuted are to rejoice because of, not despite, the persecution (cf. Lk.); in heaven means with God (Dalman, Words, 206ff.). While the teaching of Jesus often reflects the current thought of His day on the question of rewards and punishments (cf. p. 665), viz. that they were graduated and quantitative, we also find in it new elements which transform the idea, and so even eliminate it. Reward is qualitative and identical for all (Matthew 20:1,* Matthew 25:21), it is the Kingdom of Heaven (Matthew 5:3), it is given to those for whom it has been prepared (Matthew 20:23). Cf. also Matthew 25:14 f., Luke 17:9 f., and M-' Neile, pp. 54f.