Mat 5:3-12 | RWP | e4.org | Blessed ( μακαριο ). The English word "blessed" is more exactly represented by the Greek verbal ευλογητο as in of God by Zacharias, or the perfect passive participle ευλογημενος as in of Mary by Elizabeth and in . Both forms come from ευλογεω , to speak well of ( ευ, λογος ). The Greek word here ( μακαριο ) is an adjective that means "happy" which in English etymology goes back to hap, chance, good-luck as seen in our words haply, hapless, happily, happiness. "Blessedness is, of course, an infinitely higher and better thing than mere happiness" (Weymouth). English has thus ennobled "blessed" to a higher rank than "happy." But "happy" is what Jesus said and the Braid Scots New Testament dares to say "Happy" each time here as does the Improved Edition of the American Bible Union Version . The Greek word is as old as Homer and Pindar and was used of the Greek gods and also of men, but largely of outward prosperity. Then it is applied to the dead who died in the Lord as in . Already in the Old Testament the Septuagint uses it of moral quality. "Shaking itself loose from all thoughts of outward good, it becomes the express symbol of a happiness identified with pure character. Behind it lies the clear cognition of sin as the fountain-head of all misery, and of holiness as the final and effectual cure for every woe. For knowledge as the basis of virtue, and therefore of happiness, it substitutes faith and love" (Vincent). Jesus takes this word "happy" and puts it in this rich environment. "This is one of the words which have been transformed and ennobled by New Testament use; by association, as in the Beatitudes, with unusual conditions, accounted by the world miserable, or with rare and difficult" (Bruce). It is a pity that we have not kept the word "happy" to the high and holy plane where Jesus placed it. "If you know these things, happy ( μακαριο ) are you if you do them" ( ). "Happy ( μακαριο ) are those who have not seen and yet have believed" ( ). And Paul applies this adjective to God, "according to the gospel of the glory of the happy ( μακαριου ) God" ( . Cf. also ). The term "Beatitudes" (Latin beatus ) comes close to the meaning of Christ here by μακαριο . It will repay one to make a careful study of all the "beatitudes" in the New Testament where this word is employed. It occurs nine times here ( ), though the beatitudes in verses 10 and 11 are very much alike. The copula is not expressed in either of these nine beatitudes. In each case a reason is given for the beatitude, "for" ( οτ ), that shows the spiritual quality involved. Some of the phrases employed by Jesus here occur in the Psalms, some even in the Talmud (itself later than the New Testament, though of separate origin). That is of small moment. "The originality of Jesus lies in putting the due value on these thoughts, collecting them, and making them as prominent as the Ten Commandments. No greater service can be rendered to mankind than to rescue from obscurity neglected moral commonplaces " (Bruce). Jesus repeated his sayings many times as all great teachers and preachers do, but this sermon has unity, progress, and consummation. It does not contain all that Jesus taught by any means, but it stands out as the greatest single sermon of all time, in its penetration, pungency, and power. The poor in spirit ( ο πτωχο τω πνευματ ). Luke has only "the poor," but he means the same by it as this form in Matthew, "the pious in Israel, for the most part poor, whom the worldly rich despised and persecuted" (McNeile). The word used here ( πτωχο ) is applied to the beggar Lazarus in , and suggests spiritual destitution (from πτωσσω to crouch, to cower). The other word πενης is from πενομα , to work for one's daily bread and so means one who works for his living. The word πτωχος is more frequent in the New Testament and implies deeper poverty than πενης . "The kingdom of heaven" here means the reign of God in the heart and life. This is the summum bonum and is what matters most.

‏ Matthew 5:3-12

Blessed ( μακαριο ). The English word "blessed" is more exactly represented by the Greek verbal ευλογητο as in Lu 1:68 of God by Zacharias, or the perfect passive participle ευλογημενος as in Lu 1:42 of Mary by Elizabeth and in Mt 21:9. Both forms come from ευλογεω, to speak well of ( ευ, λογος ). The Greek word here ( μακαριο ) is an adjective that means "happy" which in English etymology goes back to hap, chance, good-luck as seen in our words haply, hapless, happily, happiness. "Blessedness is, of course, an infinitely higher and better thing than mere happiness" (Weymouth). English has thus ennobled "blessed" to a higher rank than "happy." But "happy" is what Jesus said and the Braid Scots New Testament dares to say "Happy" each time here as does the Improved Edition of the American Bible Union Version. The Greek word is as old as Homer and Pindar and was used of the Greek gods and also of men, but largely of outward prosperity. Then it is applied to the dead who died in the Lord as in Re 14:13. Already in the Old Testament the Septuagint uses it of moral quality. "Shaking itself loose from all thoughts of outward good, it becomes the express symbol of a happiness identified with pure character. Behind it lies the clear cognition of sin as the fountain-head of all misery, and of holiness as the final and effectual cure for every woe. For knowledge as the basis of virtue, and therefore of happiness, it substitutes faith and love" (Vincent). Jesus takes this word "happy" and puts it in this rich environment. "This is one of the words which have been transformed and ennobled by New Testament use; by association, as in the Beatitudes, with unusual conditions, accounted by the world miserable, or with rare and difficult" (Bruce). It is a pity that we have not kept the word "happy" to the high and holy plane where Jesus placed it. "If you know these things, happy ( μακαριο ) are you if you do them" (Joh 13:17). "Happy ( μακαριο ) are those who have not seen and yet have believed" (Joh 20:29). And Paul applies this adjective to God, "according to the gospel of the glory of the happy ( μακαριου ) God" (1Ti 1:11. Cf. also Tit 2:13). The term "Beatitudes" (Latin beatus) comes close to the meaning of Christ here by μακαριο. It will repay one to make a careful study of all the "beatitudes" in the New Testament where this word is employed. It occurs nine times here (3-11), though the beatitudes in verses 10 and 11 are very much alike. The copula is not expressed in either of these nine beatitudes. In each case a reason is given for the beatitude, "for" ( οτ ), that shows the spiritual quality involved. Some of the phrases employed by Jesus here occur in the Psalms, some even in the Talmud (itself later than the New Testament, though of separate origin). That is of small moment. "The originality of Jesus lies in putting the due value on these thoughts, collecting them, and making them as prominent as the Ten Commandments. No greater service can be rendered to mankind than to rescue from obscurity neglected moral commonplaces " (Bruce). Jesus repeated his sayings many times as all great teachers and preachers do, but this sermon has unity, progress, and consummation. It does not contain all that Jesus taught by any means, but it stands out as the greatest single sermon of all time, in its penetration, pungency, and power.

The poor in spirit ( ο πτωχο τω πνευματ ). Luke has only "the poor," but he means the same by it as this form in Matthew, "the pious in Israel, for the most part poor, whom the worldly rich despised and persecuted" (McNeile). The word used here ( πτωχο ) is applied to the beggar Lazarus in Lu 16:20, 22 and suggests spiritual destitution (from πτωσσω to crouch, to cower). The other word πενης is from πενομα, to work for one's daily bread and so means one who works for his living. The word πτωχος is more frequent in the New Testament and implies deeper poverty than πενης. "The kingdom of heaven" here means the reign of God in the heart and life. This is the summum bonum and is what matters most.

They that mourn ( ο πενθουντες ). This is another paradox. This verb "is most frequent in the LXX for mourning for the dead, and for the sorrows and sins of others" (McNeile). "There can be no comfort where there is no grief" (Bruce). Sorrow should make us look for the heart and hand of God and so find the comfort latent in the grief.

The meek ( ο πραεις ). Wycliff has it "Blessed be mild men." The ancients used the word for outward conduct and towards men. They did not rank it as a virtue anyhow. It was a mild equanimity that was sometimes negative and sometimes positively kind. But Jesus lifted the word to a nobility never attained before. In fact, the Beatitudes assume a new heart, for the natural man does not find in happiness the qualities mentioned here by Christ. The English word "meek" has largely lost the fine blend of spiritual poise and strength meant by the Master. He calls himself "meek and lowly in heart" (Mt 11:29) and Moses is also called meek. It is the gentleness of strength, not mere effeminacy. By "the earth" ( την γην ) Jesus seems to mean the Land of Promise (Ps 37:11) though Bruce thinks that it is the whole earth. Can it be the solid earth as opposed to the sea or the air?

They that hunger and thirst after righteousness ( ο πεινωντες κα διψωντες την δικαιοσυνην ). Here Jesus turns one of the elemental human instincts to spiritual use. There is in all men hunger for food, for love, for God. It is passionate hunger and thirst for goodness, for holiness. The word for "filled" ( χορτασθησοντα ) means to feed or to fatten cattle from the word for fodder or grass like Mr 6:39 "green grass" ( χορτος χλωρος ).

Obtain mercy ( ελεηθησοντα ) "Sal win pitie theirsels" (Braid Scots). "A self-acting law of the moral world" (Bruce).

Shall see God ( τον θεον οψοντα ). Without holiness no man will see the Lord in heaven (Heb 12:14). The Beatific Vision is only possible here on earth to those with pure hearts. No other can see the King now. Sin befogs and beclouds the heart so that one cannot see God. Purity has here its widest sense and includes everything.

The peacemakers ( ο ειρηνοποιο ). Not merely "peaceable men" (Wycliff) but "makkers up o' strife" (Braid Scots). It is hard enough to keep the peace. It is still more difficult to bring peace where it is not. "The perfect peacemaker is the Son of God (Eph 2:14f.)" (McNeile). Thus we shall be like our Elder Brother.

That have been persecuted for righteousness' sake ( ο δεδιωγμενο ενεκεν δικαιοσυνης ). Posing as persecuted is a favourite stunt. The kingdom of heaven belongs only to those who suffer for the sake of goodness, not who are guilty of wrong.

Falsely, for my sake ( ψευδομενο ενεκεν εμου ). Codex Bezae changes the order of these last Beatitudes, but that is immaterial. What does matter is that the bad things said of Christ's followers shall be untrue and that they are slandered for Christ's sake. Both things must be true before one can wear a martyr's crown and receive the great reward ( μισθος ) in heaven. No prize awaits one there who deserves all the evil said of him and done to him here.