Matthew 5:10-12 meaning
The parallel account of this teaching is found in Luke 6:22-23.
Jesus's statement (A') Makarios are those who have been persecuted for the sake of righteousness, for theirs is the kingdom of heaven, corresponds with (A) Makarios are the poor in spirit, for theirs is the kingdom of heaven (vv 10, 3).
The kingdom of heaven presently belongs to both those who have been persecuted for the sake of righteousness and the poor in spirit (v 10). All the other blessings in this chiasm are presented as being delivered in the future. The paradoxical mix of present with future blessings corresponds with the paradoxical nature of God's kingdom. The kingdom of heaven is both now and 'not-yet.' Jesus told Pilate that "My kingdom is not of this world" (John 18:36). This statement is both present and future. The kingdom is now, because Jesus says, "My kingdom is." But we know from other scriptures that Jesus' kingdom will someday be upon the earth. His kingdom is real, and in existence. But it does not currently occupy the full space it is destined to fill.
Persecution occurs when a group or individual is harassed or harmed because of who they are, what they represent, or what they do. Persecution can come from a broad spectrum of sources and degrees. It can be social, such as public ridicule or shame. It can be political where the abuse comes from a governmental authority in the form of fines, confiscation of property, imprisonments, or execution. Regardless of who is doing the persecution, the goal is always the same: shame the victim, isolate them from the wider group, and make an example in order to shape the behavior of others within the community.
Jesus paradoxically says that those who have been persecuted for the sake of righteousness are Makarios (happy and fulfilled) (v 10). Jesus knew that the rulers of the world's kingdoms would not like it when His followers began to live according to the laws of His kingdom (John 15:18-20, 16:1-2, 33). The powers of the old kingdoms will demand that Jesus's followers act like them. They will persecute anyone who seeks and practices His righteousness, which is harmony with Jesus' kingdom, instead of their righteousness, which is harmony with their kingdom. Jesus tells His faithful followers that when they are persecuted for following His righteousness, they are Makarios for it means that theirs is the kingdom of heaven (v 10). The kingdom of heaven belongs to those who are persecuted for living Christ's righteousness (v 10).
In effect Jesus is saying live in harmony (righteousness) according to God's kingdom, over living in harmony (righteousness) with the kingdoms of this world (Romans 12:2). In other words, happiness and fulfillment (Makarios) doesn't come from seeking harmony with the world, it comes from seeking harmony with Jesus. When we seek harmony (righteousness) with Jesus, His kingdom is ours.
Jesus emphasizes this point by shifting from a generic Blessed are those to a more personal Blessed are you. Jesus is telling His disciples that they are a part of His kingdom and will receive its blessings if they will be like Jesus, and live out these sayings in the "Beatitudes."
As He shifts from third person to second, Jesus unpacks the final line of the chiasm. He tells His followers that even when people insult (try to shame) you, persecute (harass or harm) you, or falsely say all kinds of evil against you (slander) because of Me—that you are Makarios (v 11). Notice that Jesus nowhere says that everyone who is persecuted for any reason is Makarios. It is only those who are persecuted for the sake of Christ's righteousness or those who are harassed because of Jesus that are Makarios (v 10).
Rather than mourn or complain about their mistreatment, Jesus remarkably tells His disciples to Rejoice and be glad! (v 12). The reason for their gladness is not sadistic pleasure over the pain and shame, but because of the result of being persecuted: for your reward in heaven is great (v 12). Jesus regularly speaks of reward throughout the Sermon on the Mount (Matthew 5:46, 6:1-6, 6:16-18, 6:19-20). This makes sense because He is teaching His disciples. His servants.
Just as the first Moses set forth a path of life and blessing if Israel would follow God's commands which He set forth in His covenant agreement with them, now Jesus, the second Moses, is setting forth rewards for obedience. Jesus speaks of rewards in the context of future reward (from God) for present faithfulness.
This reward in heaven is not 'getting into heaven' or 'spending eternity with God' which is only granted on the basis of God's grace through faith in Jesus (Ephesians 2:8-9). Rather, the reward that Jesus promises is Makarios. To be satisfied. To reign in harmony with Christ over His kingdom. The reward is given for faithful service. For living a life of faith in the face of earthly trials, of which persecution is only a type. Jesus's half-brother, James, writes the same message in his epistle: "Consider it all joy, my brethren, when you encounter various trials" (James 1:2). James also writes "Blessed (Makarios) is a man who perseveres under trial; for once he has been approved, he will receive the crown of life which the Lord has promised to those who love Him" (James 1:12).
Jesus demonstrates that this is how God has always treated those who have been persecuted for the sake of righteousness (v 10). He reminds His disciples that the prophets who were before you (Abel, Noah, Joseph, Moses, Elijah, Elisha, Jeremiah, etc.) were persecuted in the same way (v 12). The implied upshot is that as God richly honored and rewarded those prophets for seeking harmony with Him instead of the world, despite constant persecution, so will He reward us if we do the same.
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Matthew 5:3-10 meaning
The parallel account of this teaching is found in Luke 6:20-24.
Jesus begins speaking to His disciples with a series of statements describing the Good Life (Blessed Life) as it is understood in His Kingdom.
The statements are organized into a "chiasm." A chiasm is a poetic pattern of statements or ideas whose arrangement resembles the left half of the form of the Greek letter "Chi" which looks like the English letter "X." Chiasms are a mirrored pattern that follow an A-B-C…C'-B'-A' format. The main idea of chiasms is located in their center so that as they narrow, chiasms get closer in proximity and significance of their most important statement, before they unwind. Chiasms are found throughout scripture. They were a common thought form that Jews used to express their thoughts.
Jesus shares eight distinct ideas about the Blessed Life over the course of nine statements. The chiasm is expressed in the first eight "Beatitudes." (The ninth statement repeats and expands the eighth.)
The chiasm is as follows:
A. Blessed are the poor in spirit, for theirs is the kingdom of heaven.
B. Blessed are those who mourn, for they shall be comforted.
C. Blessed are the gentle, for they shall inherit the earth.
D. Blessed are those who hunger and thirst for righteousness, for they shall be satisfied.
D'. Blessed are the merciful, for they shall receive mercy.
C'. Blessed are the pure in heart, for they shall see God.
B'. Blessed are the peacemakers, for they shall be called sons of God.
A'. Blessed are those who have been persecuted for the sake of righteousness, for theirs is the kingdom of heaven.
Matthew's use of verb tense and voice throughout this chiasm suggests both a present and a future aspect within the Kingdom of Heaven.
The heart of Jesus's chiasm centers on righteousness (social harmony) and mercy (compassion) both of which are major themes throughout the Sermon on the Mount and all of Jesus's teaching. They are also the main point of the Jewish Law, and the covenant God made with Israel as reflected in Deuteronomy.
In English each statement of this chiasm begins with the word Blessed. The Greek word translated Blessed is Makarios (G3107). Makarios describes a complete and total fulfillment in life. It does not refer to a passing happiness or good fortune. It is an enduring state or condition that is unassailable.
Makarios is an interesting word choice to describe Christ's Kingdom amidst the multi-cultural setting of the Sea of Galilee. The world in which Jesus' disciples and Matthew's audience inhabited was predominantly a Jewish subculture within a Roman and Greek world. The Romans supplanted the Greeks, but absorbed substantial Greek influence. Judea was under Greek rule for over a century and a half, spanning from the time of Alexander the Great's conquests (332 B.C.) until the Maccabean revolt (167-160 B.C.) When the Roman general Pompey first incorporated Judea as a province of the Roman Empire in 63 B.C., he reintroduced the Greek culture and worldview that Rome had assimilated. A major figure with the Greek worldview was Alexander the Great's teacher—Aristotle.
Aristotle begins one of his most famous books, "Ethics," asking the question "Can virtue (good habits) make one happy?" In other words, "Does living a moral life and being morally good lead to the good life?" Aristotle concludes that virtue does make one happy (Greek word: Eudaimonia) but it cannot make one blessed (Makarios.) According to Aristotle, Makarios is only possible by the combination of one's virtue and circumstantial bliss. The worldview of Aristotle assumed Makarios was external. But in Matthew's Gospel, Jesus says the opposite of Aristotle. Jesus taught that Makarios comes from the inside out. It cannot be extracted from earthly circumstances.
As we consider the assumptions of the different perspectives represented by the towns lining the Sea of Galilee, we find that they all aligned with Aristotle's position. The Herodians and Sadducees dining in the halls of Tiberias, on the western shore, would have said Makarios comes from enjoying the circumstances of luxury and power at the expense of others. The Roman soldiers garrisoned in the Decapolis on Galilee's eastern shore would have said the same thing.
The Zealots in Gamala, who bitterly hated those Romans with all their heart, would have said Makarios would come when they were in power and the Romans were no more, i.e. if their external circumstances were changed. And the Pharisees, teaching along the cities and towns of Galilee's northern shore would have believed Makarios was having a righteous reputation in the community, even as they lived like gluttonous Romans by devouring widows' houses (Matthew 23:14).
Jesus rejected the fake, earthly, and elusive Makarios assumed by Aristotle and many others. The Makarios that Jesus taught was real, heavenly, and available. The kingdoms of the earth had missed the good life in their efforts to rule or overthrow. Those who inhabit the Kingdom of Heaven would find the good life through humbly serving one another in love.