Church Fathers Commentary Matthew 5:10

"Blessed are they that have been persecuted for righteousness` sake: for theirs is the kingdom of heaven." — Matthew 5:10 (ASV)

St. John Chrysostom: "Blessed are those who are persecuted for righteousness' sake," that is, for virtue, for defending others, for piety; for all these things are included under the title of righteousness. This follows the beatitude for the peacemakers, so that we are not led to suppose that it is good to seek peace at all times.

St. Augustine of Hippo: When peace is once firmly established within, whatever persecutions the outcast raises or carries on only increase that glory which is in the sight of God.¹

St. Jerome: He adds the phrase "for righteousness' sake" for a specific reason, because many suffer persecution for their sins and are not, therefore, righteous. Likewise, consider how the eighth beatitude of the true circumcision culminates in martyrdom.ⁱ

Pseudo-Chrysostom: He did not say, "Blessed are those who suffer persecution from the Gentiles," so that we would not suppose the blessing is pronounced only on those persecuted for refusing to sacrifice to idols. Indeed, whoever suffers persecution from heretics for refusing to forsake the truth is also blessed, since he suffers for the sake of righteousness.

Moreover, if any of the powerful who seem to be Christians should persecute you for correcting their sins, you are blessed with John the Baptist. For if the Prophets are truly martyrs when they are killed by their own countrymen, then without a doubt, one who suffers for the cause of God receives the reward of martyrdom, even if he suffers at the hands of his own people.

Scripture, therefore, does not mention the identity of the persecutors, but only the cause of the persecution, so that you may learn to consider not by whom you suffer, but why.

St. Hilary of Poitiers: Thus, lastly, He includes in the beatitude those whose will is ready to suffer all things for Christ, who is our righteousness. For them, then, the kingdom is also preserved, because in their contempt for this world, they are poor in spirit.

St. Augustine of Hippo: Or, the eighth beatitude returns to the beginning, as it were, because it reveals the perfect and complete character. The kingdom of heaven is named in the first and the eighth beatitudes; for while the seven work to make a person perfect, the eighth manifests and proves that perfection, so that all may be led to perfection by these steps.

St. Ambrose of Milan: Alternatively, the first kingdom of heaven was promised to the Saints in their deliverance from the body; the second is that after the resurrection, they should be with Christ. For after your resurrection, you will begin to possess the earth, delivered from death, and in that possession, you will find comfort.²

Pleasure follows comfort, and divine mercy follows pleasure. But the one on whom God has mercy, He calls; and the one whom He calls, beholds Him who called. He who beholds God is adopted into the rights of divine sonship, and then at last, as a son of God, delights in the riches of the heavenly kingdom. Thus, the first beatitude begins the journey, and the last perfects it.

St. John Chrysostom: Do not wonder if you do not hear "the kingdom" mentioned in each beatitude. For in saying they "shall be comforted" or "shall obtain mercy," and the rest, the kingdom of heaven is implicitly understood in all of them. Therefore, you must not look for any sensory rewards, for indeed, one would not be blessed who was crowned only with things that pass away with this life.

St. Augustine of Hippo: The number of these sentences should be carefully considered. These seven degrees of blessedness correspond to the operation of the sevenfold Holy Spirit which Isaiah described. But as Isaiah began from the highest gift, Christ here begins from the lowest. For in Isaiah, we are taught that the Son of God will descend to the lowest, while here, we learn that man will ascend from the lowest to the likeness of God.

Here, the first place is given to fear, which is suitable for the humble, of whom it is said, "Blessed are the poor in spirit"—that is, those who do not think of high things, but who fear. The second is piety, which belongs to the meek; for one who seeks piously also reverences, does not find fault, and does not resist; this is what it means to become meek. The third is knowledge, which belongs to those who mourn, for they have learned to what evils they are enslaved—evils they once pursued as if they were good.

The fourth, fortitude, rightly belongs to those who hunger and thirst, who, in seeking joy in true goods, labor to turn away from earthly desires. The fifth, counsel, is appropriate for the merciful, for there is one remedy to be delivered from such great evils: namely, to give and to distribute to others. The sixth is understanding, which belongs to the pure in heart, who with a purged eye can see what the natural eye does not see. The seventh is wisdom, which may be assigned to the peacemakers, in whom there is no rebellious impulse, but only obedience to the Spirit.

Thus, the one reward—the kingdom of heaven—is presented under various names. In the first beatitude, the kingdom of heaven is rightly placed, as it is the beginning of perfect wisdom; as if it were said, "The fear of the Lord is the beginning of wisdom." To the meek is given an inheritance, as to those who piously seek to carry out a father's will. To those who mourn is given comfort, as to people who know what they have lost and in what they were immersed. To the hungry is given plenty, as a refreshment for those who labor for salvation. To the merciful is given mercy, so that what they have shown to others may be shown to them, as they have followed the best counsel. To the pure in heart is given the ability to see God, as to those who bear a pure eye to understand the things of eternity. To the peacemakers is given the likeness of God.

We believe all these things can be attained in this life, just as we believe they were fulfilled in the Apostles. As for the things after this life, they cannot be expressed in any words.

1. Serm. in Mont., i, 2
2. Luc., vi. 23