Blessed are the poor in spirit for theirs is the kingdom of heaven (Matthew 5.3)

Greek word translated: μακαριοι; makarioi (3107)

Jesus, during his Galilean ministry, sitting high on a hillside above the lake, describes as ‘blessed’ people who are suffering in one form or another; mourning, humbled, hungering, thirsting and persecuted.  At first reading this sounds odd, if not ridiculous.

The sermon on the mount is the closest Jesus came to setting out a ‘manifesto’, if you will, a summary of his ministry.  Controversial and counter-cultural, then and now, it challenges human hierarchy, authority and wisdom.  The sermon, probably delivered over many days, flew in the face of Jewish custom and tradition that had subverted Mosaic Law.  Even in the way Jesus delivered his Word, it was an implicit provocation to the Sanhedrin, who where the custodians of that Law.

Moses, the great prophet of Israel, had ascended a mountain, Sinai, to meet God where he received the Law.  He went alone and on returning delivered the Ten Commandments.  In deliberate contrast, Jesus goes to a high place, draws people to him, and, in the Beatitudes, he sets another guidance to stand alongside the Decalogue.

To understand this better, first an examination of the word that is translated ‘blessed’ makarioi.  The root of the word (makar) broadly means ‘happy’.  The Greek word connotes to the Hebrew that Jesus may have used, אַשְׁרֵי esher (Strongs 836), which means ‘fortunate’.  (He may have addressed the crowd in Aramaic but the teaching would have used Hebrew for scriptural references from the Torah.)  Therefore, it would quite wrong to suggest that we should equate the state of blessedness with a feeling, ‘happiness’.  [In English, the word happy comes from the word ‘hap’, which is seen in hapless, or happenstance, and means lucky, favored by fortune, being in advantageous circumstances, prosperous; of events, ‘turning out well’. In fact, this is same as the Greek, makarioi also means fortunate.]

Therefore, a more literal, if clumsy, rendering of makarioi would be: ‘You are indeed fortunate if you find yourself to be….’  It does not confer a state rather than describe aspiration.

When one of the twelve disciples, Thomas, finally believes that his master is resurrected having examined the wounds of crucifixion and Jesus remarks:

‘Because you have seen me, you have believed; blessed (makarioi) are those who have not seen and yet have believed.’  John 20:29

Here Jesus is saying that you are ‘better off’ believing in him without needing proof.  This then is not conferring status that is unconditional and complete of itself, but rather making a conditional statement.

The word to that is used to translate the unconditional state of blessing is different in Greek:

 He redeemed us in order that the blessing given to Abraham might come to the Gentiles through Christ Jesus…(Galatians 3:14)

Here in the form of a noun, ‘blessing’ is the translation of eulogia would mean ‘the one whom God blesses’ – in this case, Abraham – which is mostly used to describe the circumstance of one’s life.  Abraham is the beneficiary of God’s favour, immediately and forever.

So makario speaks to the temporary and temporal state where the rewards are eternal and nothing of emotion.

So to the eight ‘Beatitudes’.  This is a series of statements delivered in a proverbial format.  They are to be read as a piece, not describing individual qualities, but the quality of the individual, through the help and guidance of the Holy Spirit.

They describe sanctification and all the statements pertain to the walk of those reborn in Christ, this then is the ‘how’ to the ‘what’ written in the Law; the means by which one obeys the ten commandments (all repeated by Jesus, although he expounds that in him is the Sabbath, of which he is Lord – Matthew 12:8).   Unlike the Law that appeared to offer a way to righteousness through good work, this is about the underpinning of a renewed attitude (repentant) and the resulting behaviour (Christ-like).

On justification, the Holy Spirit begins a work revealing one’s heart: and the promise is always eternal not immediate.  A Christian could describe it thus:

Blessed are the poor in spirit, for theirs is the kingdom of heaven.

Thus, comes the realization that I am nobody, I bring nothing to God’s work but my sin and sinfulness; I am spiritually bankrupt and must surrender to Him who has bought me, redeemed me.

Blessed are those who mourn, for they will be comforted.

I hate being like this and grieve for my sorry state before God.

Blessed are the meek, for they will inherit the earth.

And that breaks my will before God.  Whereas I was a coward before men and bold before God, there is now a reversal.

Blessed are those who hunger and thirst for righteousness, for they will be filled.

I yearn for holiness, to be cleansed of my iniquity.  (We ask ‘give us this day our daily bread’).  This describes longing not fulfillment.  I will be replete in eternity.

Blessed are the merciful, for they will be shown mercy.

Knowing the gulf between God’s righteousness and my own and the dependence on his mercifulness, I know the importance of extending mercy to others.  I also know that in parallel to the correlation of forgiveness – that I will be forgiven as I forgive others (Matthew 6:12) – so God’s yardstick of mercy is personal to me, based on the mercy I show others – this my motivation to show mercy.

Blessed are the pure in heart, for they will see God.

Through all this, I learn that the most important thing is to please God (not myself). This develops a purity of heart, as my will is no longer important, only God’s.

Blessed are the peacemakers, for they will be called children of God.

There cannot be peace on earth until mankind makes peace with God, and as I am incapable of achieving this, Jesus Christ comes to quell that rebellion.  In his name, I seek to point to him and encourage others to make their peace with his Father.

Blessed are those who are persecuted because of righteousness,
 for theirs is the kingdom of heaven.

I cannot expect to meet with anything but opposition and cannot be surprised that, as I turn against the world’s wisdom and morality, those of the world will turn on me.  But rather turn myself away from those people who would be my enemy, I need to embrace them.

Note then, the first four of the Beatitudes concern the relationship with God, just like the first four of the Decalogue, and the second four, with man, as are the latter six of the ten commandments.  Jesus later explains that the Law can be summarised in this way, first loving God, then others:

‘“Love the Lord your God with all your heart and with all your soul and with all your mind.” This is the first and greatest commandment.  And the second is like it: “Love your neighbour as yourself.”  All the Law and the Prophets hang on these two commandments.’  (Matthew 22:37-40)

The eighth beatitude is repeated and expanded to emphasise the cost of discipleship, especially rejection, vilification and persecution.

‘Blessed are you when people insult you, persecute you and falsely say all kinds of evil against you because of me. Rejoice and be glad, because great is your reward in heaven, for in the same way they persecuted the prophets who were before you.  (Matthew 5:10-12)

This is consistent with the Christ’s message:

‘If the world hates you, keep in mind that it hated me first.  If you belonged to the world, it would love you as its own. As it is, you do not belong to the world, but I have chosen you out of the world. That is why the world hates you.  

 Remember what I told you: “A servant is not greater than his master.”  If they persecuted me, they will persecute you also.  (John 15:18-20)

Yet reward is promised, deferred but certain.  Jesus knows that without encouragement few can sustain the walk of repentance.  Why would anyone aspire to the Christ-like qualities such as mercy, purity, humility or righteousness, while knowing full well that earthly benefit is unlikely to be forthcoming, and the temporal cost so high?  Jesus appeals to his followers’ self-interest, which is entirely in keeping with God desiring that all suffer increase not loss.

And we know that in all things God works for the good of those who love him, who have been called according to his purpose. (Romans 8:28)

As the follower aligns his heart to God’s purposes, the blessing is assured.  The reward is in the hereafter.