The Beatitudes. Matthew 5:1–20. A Series of Sermons on the Sermon on the Mount, Part One

Author: Boyan Mak Mihaylov

Abstract:

Boyan Mak Mihaylov, The Beatitudes. Matthew 5:1–20. A Series of Sermons on the Sermon on the Mount. Sofia: Holy Trinity Christian Church, October 19, 2024.

This sermon explores the Beatitudes (Matthew 5:1–20) as the foundational ethics of Jesus’ Sermon on the Mount, presenting them as both an ideal to pursue and a transformative framework for Kingdom living. It examines each Beatitude’s theological depth and practical implications, emphasizing their role in shaping a counter-cultural community rooted in grace, justice, and humility. The analysis argues that the Beatitudes redefine blessedness not as worldly happiness but as participation in God’s Kingdom, calling believers to embody poverty of spirit, mercy, purity, and peacemaking in personal and social contexts. The conclusion underscores the Beatitudes as a blueprint for authentic discipleship, challenging modern Christians to reflect Christ’s character in a broken world.

Original language:

Bulgarian

Keywords:

beatitudes, Sermon on the Mount, Kingdom Ethics, Spiritual Poverty, Mercy, Peacemaking, Purity of Heart, Transformative Discipleship, Biblical Justice, Counter-Culture, Grace, Humility, Christian Virtues, Social Ethics, Matthew 5, Theological Paradox, Redemptive Suffering, Authentic Faith, Kingdom of God, Practical Holiness

Introduction

The Sermon on the Mount is the first of the five discourses that Matthew recorded in his Gospel. It contains Christ’s ethical teaching about the Kingdom of God. He taught the crowds from Galilee, the Decapolis, Jerusalem, Judea, and beyond the Jordan (Matt. 4:25). Christ’s ethical teaching takes place in the midst of His healing ministry.

The Sermon on the Mount is at the same time an ideal toward which we must strive and a transformative initiative.² It is an ideal for us because we can always find greater depth in its understanding, corresponding to our knowledge of God. But it also has a practical orientation, because through it the Lord Jesus Christ gives us concrete initiatives that transform our lives.

An example-metaphor from mountaineering: if we have set out on a path toward a high mountain peak, then most likely we will have to follow the markings of the path and will have to be careful not to deviate from it. The peak we have reached is not always visible. There may be clouds, fog, and rain along the way. The ideal is like the peak, and the transformative initiatives are like the markings.

The Beatitudes (Matthew 5:1–20)

Jacques Joseph Tissot, better known as James Tissot (1836–1902), was a French painter, illustrator, and caricaturist who lived in Nantes. The artist traveled to the Middle East in 1886, 1889, and 1896, which supported his realistic style. In 1885, Tissot received a vision in one of the Catholic churches in Paris. He painted the picture “The Sermon on the Beatitudes” from 1886 to 1896. In it, faces are absent, because all are seen from behind and are looking toward the Preacher, who has ascended the mountain.

Our Lord begins the Sermon on the Mount with the Beatitudes. The Beatitudes speak of certain virtues that a follower of Christ and a member of His Kingdom must possess.

John Chrysostom compares the Beatitudes to a “golden chain.”³ They present “the balanced and multifaceted character of Christians” (Stott), and they are Christ’s recommendation to every Christian.

The word “blessed” is the Greek word “makarios,” which is often translated as “happy.” For this reason, Dr. Lingen calls the Beatitudes a “formula for spiritual health.” This translation reflects only to some extent the essence of the Beatitudes, because happiness in this world is transient, whereas the Beatitudes are more closely connected with the Kingdom of God, which is here and is coming. With regard to the Kingdom of God, the Beatitudes reveal the ethics of this Kingdom, because they show what the qualities of its subjects are.

The Beatitudes do not preach salvation by works, as some interpreters suppose (for example, Hans Windisch). According to Martin Luther, the Sermon on the Mount shows the unbeliever that he cannot please God on his own and therefore directs him to Christ for justification.⁴

“Blessed are the poor in spirit, for theirs is the kingdom of heaven.” (Matt. 5:3)

Already in the Old Testament, the word “poverty” referred to people who were in material need and therefore had God as their only refuge (Zephaniah 3:12). The concept of “poverty” began to acquire a spiritual meaning, being identified with humble trust in God. The psalmist in Ps. 34:6 calls himself “this poor man.” Therefore, “poor” is one who is afflicted and cannot deliver himself and seeks salvation in God.⁵ About such people Michael Green writes that “their joy springs from pure grace, such as they had never dreamed of.”⁶

Application:

– every day is “pure grace,” and we possess nothing;

– every wealth is God’s possession.

“Blessed are those who mourn, for they shall be comforted.” (Matt. 5:4)

Stassen and Gushee in their Kingdom Ethics see in this Beatitude both people who grieve and people who repent. The sinner mourns over his sins, but also over the sins of society. Thus in the Old Testament the prophet Amos speaks of divine judgment on those who do not mourn (Amos 4:1–5; 5:6, 14; 6:1–7; 8:7–10; 9:5).⁷

According to John Stott, we could translate the Beatitude as “happy are the unhappy,” because the Beatitude contains within itself a paradox. Stott is rather inclined to identify the Beatitude with repentance.⁸

Michael Green writes: “Those who mourn are happy, happier even than guests at a lavish banquet. For they have seen how much suffering there is in the world, they have seen their own sinfulness, and this has broken their hearts.” Let us remember that according to Isa. 61:1 Jesus came to bind up the brokenhearted.⁹

Application – to mourn according to God because of our sinfulness.

“Blessed are the meek, for they shall inherit the earth.” (Matt. 5:5)

Stassen and Gushee connect this Beatitude with Ps. 37:11, because here Jesus uses the same word for meek that is also used in Isa. 61:1. They agree with Clarence Jordan, who proposes a better translation of the word in the sense of “restrained” – people whose will has been restrained by God’s will.¹⁰ Therefore Michael Green interprets the meaning of “meek” as people who are so small before God that God could exalt these people without their becoming proud.¹¹

The Lord Jesus Christ calls Himself “meek and humble,” and the Apostle Paul also points to Christ’s meekness and gentleness (2 Cor. 10:1).¹²

Here the word “gentle” should not be understood as “soft.” Jesus was not at all “gentle” with the traders in the temple. He was gentle only when this was necessary.

Application:

– in social media – we can choose not to respond to malice with malice; to choose to be meek and to encourage positive conversations;

– in the workplace: in conflict situations, a meek response can reduce tension and create a better working environment.

“Blessed are those who hunger and thirst for righteousness, for they shall be satisfied.” (Matt. 5:6)

Important in this Beatitude is the understanding of the word “righteousness.” This word is understood as both something that God gives and something that we do. But righteousness is not a virtue of individualism; it also relates to justice in society. In Isa. 61:1 God’s righteousness and justice relate both to the individual person and to society as a whole.¹³

According to John Stott, biblical “righteousness” has three aspects: legal, moral, and social. The inner righteousness of “the heart, mind, and will” is the one that we must practice according to Stott.¹⁴ But our hunger must be for a just society, moral social, public, and personal life. God cannot and must not be isolated in our personal life.

“Blessed are the merciful, for they shall receive mercy.” (Matt. 5:7)

Mercy differs from grace in that it represents compassion toward people who are in need. The noun eleos refers to pain, poverty, and misfortune that are the result of sin, whereas charis (grace) always refers to sin and guilt (Stott, Lenski).¹⁵ Green contrasts the merciful with legalists – they are those who have acquired divine love.¹⁶ The Lord Jesus Christ Himself claims that mercy triumphs over law. Therefore mercy reflects the generosity of character according to Proverbs 14:21 of a person who delivers someone from need or slavery (Stassen and Gushee).¹⁷

Application:

– giving time and resources to those in need helps us develop compassion and build stronger communities;

– showing mercy to those close to us, even when they have erred, strengthens our relationships and makes us better people.

“Blessed are the pure in heart, for they shall see God.” (Matt. 5:8)

Purity of heart is connected with inner purity. Martin Luther distinguishes inner purity from ceremonial defilement. The Psalms speak clearly of inner sincerity (Ps. 24:3–4; 51:6, 10). And for Christ the theme of inner purity is extremely important against the background of His disputes with the Pharisees.¹⁸ Above all, Christ’s thought is connected with Matt. 15:11: “What enters the mouth does not defile a man, but what comes out of the mouth defiles a man.” The biblical understanding of man is holistic – there is no division between external action and inner essence.¹⁹

Application:

– in our spiritual development – the striving for purity builds a deeper relationship with God;

– in personal relationships, sincerity and honesty create trust and strengthen our relationships with others.

“Blessed are the peacemakers, for they shall be called sons of God.” (Matt. 5:9)

Since God sent the Son to reconcile the world to Himself, every believer should be a peacemaker in the home, the church, society, and the world. According to the Apostle Paul, we should live in peace with all people (1 Cor. 7:15).²⁰ This presupposes that the peacemaking of which Jesus speaks has a social dimension. Christ opposes the Zealots, who want to rebel against Rome.²¹

Application:

resolving conflicts – actively seeking peaceful solutions in conflict situations makes us true peacemakers;

encouraging unity – the striving for unity and harmony in society builds a better world.

“Blessed are those persecuted for righteousness’ sake...” (Matt. 5:10–12)

“Blessed are those persecuted for righteousness’ sake, for theirs is the kingdom of heaven. Blessed are you when they insult you and persecute you and falsely say every kind of evil against you for My sake; rejoice and be glad, for great is your reward in heaven, for so they persecuted the prophets who were before you.” (Matt. 5:10–12)

Persecution for righteousness and Jesus are compared here with the persecutions against the prophets. The Evangelist Matthew wishes to show the continuity of Christ with the Law and the Prophets (Matt. 5:17–29).²²

It seems that today little emphasis is placed on this Beatitude, but Jesus gives it considerable space! It has a prophetic aspect, because it shows that the Christian church will be persecuted. Green writes that “the suffering church in lands where it is oppressed does not want to be like the church of the West.”²³ Luther considers sufferings to be one of the marks of the true church, and according to Dietrich Bonhoeffer suffering is a sign of true discipleship.²⁴

Application:

– we must defend our convictions – remaining faithful to our principles even when faced with difficulties makes us stronger and more resilient;

– encouraging justice – advocating for justice and equality, even when it is difficult, makes us true followers of Christ.

Conclusion

The Beatitudes are a moral ideal toward which we must strive. But they also show us how this ideal is realized in practice! Christ does not leave us with unattainable moral principles, but shows us how these principles can be filled with content here on earth, in society and in the church.