Going through change
Basileia is theologically significant in the phrases βασιλεία τοῦ θεοῦ (basileia tōu theou, “kingdom of God”) and βασιλεία τῶν οὐρανῶν (basileia tōn ouranōn, “kingdom of heaven”), both referring to the reality of God’s rule over all creation. The “kingdom of God” is the central theme of the gospel message (Mark 1:15). The kingdom of God is proclaimed (Luke 16:16); it “comes upon” people (Luke 11:20) and comes “near” (Luke 21:31); it involves not mere “talk,” but rather “power” (1 Cor 4:20). The kingdom of God can be given to people by God, but it can also be taken away by God (Matt 21:43). God’s sovereign kingdom is demonstrated as demons are cast out (Matt 12:28) and as the sick are healed (Luke 10:9). The kingdom belongs to those who have submitted to the rule of God, recognizing their spiritual poverty (Matt 5:3) and suffering persecution (Matt 5:10
The sermon did not give a “Constitution” for the kingdom nor did it present the way of salvation. The sermon showed how a person who is in right relationship with God should conduct his life.
The Pharisees were concerned primarily with external qualities, but the qualities Jesus mentioned are internal
(cf. Rom. 3:9–12). Those who mourn (Matt. 5:4) recognize their needs and present them to the One who is able to assist. Those who are meek (v. 5) are truly humble and gentle and have a proper appreciation of their position. (Praeis, the Gr. word rendered “meek,” is translated “gentle” in its three other usages in the NT: 11:29; 21:5; 1 Peter 3:4.) Those who hunger and thirst for righteousness (Matt. 5:6) have a spiritual appetite, a continuing desire for personal righteousness. The merciful (v. 7) extend mercy to others, thus demonstrating God’s mercy which has been extended to them. The pure in heart (v. 8) are those who are inwardly clean from sin through faith in God’s provision and a continual acknowledging of their sinful condition. The peacemakers (v. 9) show others how to have inward peace with God and how to be instruments of peace in the world. They desire and possess God’s righteousness even though it brings them persecution (v. 10).
These qualities contrast sharply with Pharisaic “righteousness.” The Pharisees were not “poor in spirit”; did not “mourn” in recognition of their needs; were proud and harsh, not humble and gentle; they felt they had attained righteousness and therefore did not have a continual appetite or desire for it; they were more concerned with “legalities” of God’s and their own laws than with showing mercy; were pure ceremonially but not inwardly; created a rift, not peace in Judaism; and certainly did not possess true righteousness. Jesus’ followers who possess these qualities become heirs of the kingdom (vv. 3, 10) on earth (v. 5), receive spiritual comfort (v. 4) and satisfaction (v. 6), receive mercy from God and others (v. 7), will see God (v. 8), that is, Jesus Christ, who is God “in a body” (1 Tim. 3:16; cf. John 1:18; 14:7–9). His followers were known as God’s sons (Matt. 5:9; cf. Gal. 3:26) for they partook of His righteousness (Matt. 5:10).
People possessing these qualities would naturally stand out in the crowd and would not be understood by others. Thus they would be persecuted; others would speak evil of them (v. 11). However, Jesus’ words encouraged His followers, for they would be walking in the train of the prophets, who also were misunderstood and persecuted (v. 12; cf. 1 Kings 19:1–4; 22:8; Jer. 26:8–11; 37:11–16; 38:1–6; Dan. 3; 6; Amos 7:10–13
