Words'nTone

“Blessed are those who have been persecuted for the sake of righteousness, for theirs is the kingdom of heaven. (Matthew 5:10)

There is an intentional and deliberate tie between v 3 (Blessed are the poor in spirit, for theirs is the kingdom of heaven ) and v 10, as can be seen by the underlined above and here in v 3.  I will be honest, to know what was in Jesus’ and Matthew’s mind is near impossible—but the draw is there.  There is reason to link the “poor in spirit” and those “who have been persecuted for the sake of righteousness.” Perhaps the question is to ask, what is this righteousness?  We know later in the Sermon Christians are to pursue God’s righteousness (6:33), but before we even get there we know those who thirst after righteousness will be satisfied (5:5), those who wish to enter the Kingdom must surpass the righteousness of the scribes and Pharisees (5:20), and that practicing one’s righteousness before men disqualifies for any heavenly reward (6:1).  We know for sure the latter case (in 6:1) refers to the righteousness (i.e., the right actions) extended to the poor (6:2f).  So at least there is internal contextual linkage also in the Sermon on the Mount to suggest that the righteousness referred to in Matthew 5:10 is, but certainly not limited, to the righteousness God expected (from the plentiful texts and contexts from the Old Testament) toward the poor and economically vulnerable.  Perhaps that is why the righteousness of the religious leaders were not enough for entrance into the Kingdom, for their righteousness pertained to looking like they were keepers of the Law, but not real keepers of it.

When Jesus extends the final B-Attitude, we can hear that those who pursue God’s righteousness on earth will be cut off verbally and by action from the places of power and status found on earth, in society:

“Blessed are you when people insult you and persecute you, and falsely say all kinds of evil against you because of Me (11). “Rejoice and be glad, for your reward in heaven is great; for in the same way they persecuted the prophets who were before you” (12).

This, too, parallels those who are economically vulnerable (i.e., the poor in spirit) who have no place or power as well.  I would suggest it is fair to assume application of the Sermon on the Mount would target the Christian community’s association and advocacy for the poor and economically vulnerable—this upsets the societal tables and places before those with wealth and power and status God’s righteous concerns for the poor.  Perhaps a reason for being persecuted for righteousness sake.

I contend that the Sermon on the Mount is more about the Kingdom Community’s witness in the larger community than about private matters of the heart.  We hear immediately after the B-Attitudes texts that affirm this hearing of the Sermon on the Mount:

“You are the salt of the earth; but if the salt has become tasteless, how can it be made salty again? It is no longer good for anything, except to be thrown out and trampled under foot by men. You are the light of the world. A city set on a hill cannot be hidden; nor does anyone light a lamp and put it under a basket, but on the lampstand, and it gives light to all who are in the house. Let your light shine before men in such a way that they may see your good works, and glorify your Father who is in heaven” (Matthew 5:13-16).

And the section on “you have heard it said, but I say to you” (5:21-48) can be read as having more to do with our associations and relationships with people than just matters of the heart which privatize Christianity.  Reading through the entire text of the Sermon (5-7), one can easily be drawn to an introspective Christianity, but that is not what the whole of the text is about—it is outward focused.  A reading that places the emphasis on the outward witness of the Community of the Kingdom, and it is formed by the beginning of the Sermon which highlights this new community’s association and advocacy of the poor and economically vulnerable.

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