Exegetical and Hermeneutical Commentary of Matthew 5:11
Blessed are ye, when [men] shall revile you, and persecute [you,] and shall say all manner of evil against you falsely, for my sake.
Blessed are ye when men shall revile you – Reproach you; call you by evil and contemptuous names; ridicule you because you are Christians. Thus, they said of Jesus that he was a Samaritan and had a devil Joh 8:48; that he was mad Joh 10:20; and thus they reviled and mocked him on the cross, Mat 27:39-44. But, being reviled, he reviled not again 1Pe 2:23; and thus being reviled, we should bless 1Co 4:12; and thus, though the contempt of the world is not in itself desirable, yet it is blessed to tread in the footsteps of Jesus, to imitate his example, and even to suffer for his sake, Phi 1:29.
All manner of evil against you falsely – An emphasis should be laid on the word falsely in this passage. It is not blessed to have evil spoken of us if we deserve it; but if we deserve it not, then we should not consider it as a calamity. We should take it patiently, and show how much the Christian, under the consciousness of innocence, can bear, 1Pe 3:13-18.
For my sake – Because you are attached to me; because you are Christians. We are not to seek such things. We are not to do things to offend others; to treat them harshly or unkindly, and. to court revilings. We are not to say or do things, though they may be on the subject of religion, designed to disgust or offend. But if, in the faithful endeavor to be Christians, we are reviled, as our Master was, then we are to take it with patience, and to remember that thousands before us have been treated in like manner. When thus reviled or persecuted, we are to be meek, patient, humble; not angry; not reviling again; but endeavoring to do good to our persecutors and slanderers, 2Ti 2:24-25. In this way many have been convinced of the power and excellence of that religion which they were persecuting and reviling. They have seen that nothing else but Christianity could impart such patience and meekness to the persecuted; and have, by this means, been constrained to submit themselves to the gospel of Jesus. Long since it became a proverb, that the blood of the martyrs is the seed of the church.
Fuente: Albert Barnes’ Notes on the Bible
Mat 5:11
For My sake.
For My sake
The supreme and commanding claims implied. Endeavour to understand the meaning of the words, for my sake. All intelligent creatures act from some consideration or other-for the sake of something. At the root of the life we are living there is a strong and dominant reason; or, if not one, several that sway us in turn. Motive in every action-money, pleasure, etc., regard for others. So that the principle which is contained in the text is by no means new or exceptional, but is as old and as wide as the world. Comes before us in its highest and most glorious application. The claims involved. We have, then, here-
I. A person. A unique person.
III. A unique person who claims to be Lord of our life. What are we to do for the sake of Christ? To labour and suffer. (Dr. Mellor.)
For My sake.
1. There is a self-assertion here, which is justified by the character and position of the speaker.
2. All beings capable of love and hatred must, if placed together, act with direct regard to each other, and they will do many things for each others sake.
I. What is the nature of Jesus claims?
1. Jesus claims work for His sake.
2. We owe to Jesus Christ patient endurance of suffering for His sake.
3. Jesus claims cheerful and generous gifts for His sake.
4. Jesus claims attachment to life, with a readiness to die, for His sake.
5. Jesus claims the devotion of ourselves to Him.
II. Some of the means by which we may stir up ourselves to recognize these claims more cordially.
1. Distinct ideas of the person of Christ are essential to our being moved by considerations which originate in Himself.
2. Frequent meditation upon the service He has rendered.
3. In order to this we need the communion of the Holy Ghost. (S. Martin, D,D.)
The words bring before us the relation of the Christian to his living and loving Lord.
I. Let us seek clearer views of the influence of Christian motive. Christ has certain peculiar and special claims on us. There is the authority of His Godhead. The love of His incarnation and death.
II. Let us get a juster estimate of its range.
1. It bears on our efforts after personal holiness.
2. On the Christians work for others.
3. It extends to the enduring of suffering for conscience sake.
4. It applies to the sacrifices we are required to make. This principle possesses a testing power to reveal whether or not we are what we profess to be as followers of Christ. (Dr. W. M. Taylor.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 11. When men shall revile you, and persecute] The persecution mentioned in the preceding verse comprehends all outward acts of violence – all that the hand can do. This comprehends all calumny, slander, &c., all that the tongue can effect. But as , which we render to persecute, is a forensic term, and signifies legal persecutions and public accusations, which, though totally unsubstantiated, were the means of destroying multitudes of the primitive Christians, our Lord probably refers to such. No Protestant can think, without horror, of the great numbers burnt alive in this country, on such accusations, under the popish reign of her who is emphatically called Bloody Queen Mary.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Reviling and speaking evil of persons falsely, because of their profession of Christ, and because they dare not sin against God, is a species of persecution, Gen 21:9; Gal 4:29, though the lowest degree of it. It hath been the constant lot of Gods servants. David said, Psa 35:11, that false witnesses did rise up, and laid to his charge things that he knew not. Thus John and Christ were served, Mat 11:18,19; Lu 7:33,34; nor is it to be wondered that those whose consciences are so seared that they cannot feel the guilt of persecuting others for righteousness sake, should not feel the guilt of lying and false swearing. But, saith our Saviour, you are blessed when these things happen unto you, 1Pe 4:13.
Fuente: English Annotations on the Holy Bible by Matthew Poole
11. Blessed are ye when men shallrevile youor abuse you to your face, in opposition tobackbiting. (See Mr 15:32).
and persecute you, and shallsay all manner of evil against you, falsely, for my sakeObservethis. He had before said, “for righteousness’ sake.” HereHe identifies Himself and His cause with that of righteousness,binding up the cause of righteousness in the world with the receptionof Himself. Would Moses, or David, or Isaiah, or Paul have soexpressed themselves? Never. Doubtless they suffered forrighteousness’ sake. But to have called this “their sake,”would, as every one feels, have been very unbecoming. Whereas He thatspeaks, being Righteousness incarnate (see Mar 1:24;Act 3:14; Rev 3:7),when He so speaks, speaks only like Himself.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Blessed are ye when men shall revile you,…. These words are particularly directed to the disciples of Christ, and are designed to inform them, that they should not be exempted from reproach and persecution, and to animate and fortify them against it; and are prophetical of what they, and the first Christians particularly, were to endure for Christ’s sake. Men should “revile” them, speak very reproachfully of them, brand them with infamy, and load them with disgrace; and
persecute you from place to place, by ill usage of all sorts;
and shall say all manner of evil against you: the worst things they could think of and invent, and all of them; such as that they were seditious persons, enemies to the commonwealth, and the public good, guilty of sacrilege, incest, and murder but what would serve to relieve them under these heavy charges is, that they were “falsely” laid; there was not a word of truth in them; wherefore their own hearts would not reproach them; but all were the malicious lies of men, invented on purpose to bring them and Christianity into disgrace: and that they were brought against “them for Christ’s sake”, for his name’s sake, for the sake of his Gospel and interest: the treatment they meet with is on his account, and the same that he himself met with; the like reproaches fell on him, which will be all wiped off from him and them another day; when they will appear to be the blessed persons, and their revilers and persecutors the unhappy ones. The Jews have some sayings not unlike these, and which may serve to illustrate them:
“ajal aht alw ajwl aht, “be thou cursed”, or bearing curses, but do not curse g. The gloss upon it is, it is better to be one of them that are cursed, than to be of them that curse; for, at the end, the curse causeless returns to him that curseth.”
Again h,
“for ever let a man be of them that are persecuted, and not of them that persecute; of them that suffer injury, and not of them that do it.”
Once more i,
“they that suffer injury, and do it not; who hear reproach, and do not return it; who act from love, and rejoice in chastisements, of them the Scripture says, “let them that love him”, &c. Jud 5:31.”
g T. Bab. Sanhedrim, fol. 49. 1. h T. Bab. Bava Kama, fol. 93. 1. Maimon. Hilch. Deyot. c. 5. sect. 13. i T. Bab. Sabbat. fol. 88. 2. Yoma, fol. 23. 1. & Gittin, fol. 36. 2.
Fuente: John Gill’s Exposition of the Entire Bible
Falsely, for my sake ( ). Codex Bezae changes the order of these last Beatitudes, but that is immaterial. What does matter is that the bad things said of Christ’s followers shall be untrue and that they are slandered for Christ’s sake. Both things must be true before one can wear a martyr’s crown and receive the great reward () in heaven. No prize awaits one there who deserves all the evil said of him and done to him here.
Fuente: Robertson’s Word Pictures in the New Testament
1) “Blessed are ye, when men shall revile you, and persecute you,” (makarioi este hotan oneidisosi n humas kai dioksosin) “You all are blessed (as the kingdom of heaven) when they reproach you and persecute you;” The “ye” or you all here addressed, let it be noted is the called, chosen, and assembled disciples, who He addresses in this inaugural address to His church, alluded to as “The kingdom of heaven”, in this address, Mat 5:1-2; Joh 15:16-17.
2) “And shall say all manner of evil against you falsely,” (kai eiposin pan poneron kath’ humon pseudomenoi) “And when they say all kind of wicked things against you falsely,” as degrading lies. That wicked men would persecute, revile and deride the disciples of Jesus and His church was a pre-concluded matter, because of the enmity of lost men against Jesus and all that is holy. To revile is to abuse face-to-face in differing from backbiting, Mr 15:32. Evil here refers to willful misrepresentation of ones character and conduct, 1Pe 4:14.
3) “For my sake.” (eneken hemou) “For the sake of me,” or for my cause, which in following me, you embrace, as members of my chosen fellowship, my church, Mat 16:18; Joh 15:18; Joh 15:20; Joh 15:24; Joh 17:14.
Fuente: Garner-Howes Baptist Commentary
11. When they shall cast reproaches on you Luk 6:22 When men shall hate you, and separate you, and load you with reproaches, and cast out your name as evil By these words Christ intended to comfort those who believe in him; that they may not lose courage, even though they see themselves to be detestable in the eyes of the world. For this was no light temptation, to be thrown out of the Church as ungodly and profane. Christ knew that there is no class of men more envenomed than hypocrites, and foresaw with what furious madness the enemies of the Gospel would attack his small and despised flock. It was therefore his will to furnish them with a sure defense, that they might not give way, though an immense mass of reproaches were ready to overwhelm them. And hence it appears, how little reason there is to dread the excommunication of the Pope, when those tyrants banish us from their synagogues, because we are unwilling to renounce Christ.
Fuente: Calvin’s Complete Commentary
(11) Blessed are ye.Here, for the first time, the beatitude is uttered, not as a general law, but as the portion of the listening disciples to whom the Teacher spoke. The words contain three forms, hardly three successive grades, of suffering: (1) the vague contempt. showing itself in gibes and nicknames; (2) persecution generally; (3) deliberate calumnies, such as those of the foul orgies and Thyesteian banquets, which were spread against the believers in Christ in the first two centuries.
Falsely.The word is absent from the best MSS., and was probably added as a safeguard against the thought that a man might claim the reward of the persecuted, even if really guilty of the crimes laid against him.
For my sake.Here, again, there is a more emphatic personal directness. For the abstract righteousness we have for my sake. He forewarns His disciples that they must expect persecution if they follow Him; His very name will be the signal and occasion of it (Act. 14:22; 2Ti. 3:12).
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
11. Revile persecute say all manner of evil against you falsely In this benediction it is the endurance of persecution of character, the martyrdom of reputation, by revilings and calumny, which is blessed. Opposed to this is the woe pronounced upon “you when all men shall speak well of you.” The reward is promised in the following verse.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘Blessed ones are you when men shall reproach you, and persecute you,
And say all manner of evil against you falsely, for my sake.’
The switch here to the second person confirms that the previous verse is referring back to the past. His God-blessed disciples are now to recognise that they too will be reproached, persecuted and calumniated in the same way as the saints of the past. In the end people will have little good to say about them also. And in their case it will not just be for righteousness’ sake, it will be for His sake. Theirs is the greater privilege. Furthermore the use of ‘for My sake’ confirms that the listeners are genuine disciples. Only genuine disciples could suffer ‘for His sake’. They will be fine while they are not treading on people’s toes, but once what they say becomes personal to the people in question, or begins to touch on sensitive ideas, antagonism will soon arise. Godly persons very often do find it difficult to understand how anyone can treat them in this way when all they are doing is taking to men and women the most wonderful message known to men, but it will in fact not be long, if their testimony is true, before they find that it is so. For they will be disturbing the consciences of men and women, and the almost automatic result will be retaliation and persecution and insults. People do not like their consciences being disturbed.
But when disciples are so treated ‘for His sake’ they can take comfort in the fact that it indicates that they are those who have been blessed by God, and that they are truly His.
‘Reproach you, and persecute you, and say all manner of evil against you falsely.’ Note the small chiasmus. Persecution is central as being the most virulent, but is surrounded on each side by their being the subject of virulent words. It does, however, also follow a pattern, first the reproaches, then the persecution, and finally the calumniation of their names to the world as their reputations are destroyed.
‘Falsely’ is omitted in some manuscripts, such as D, most Old Latin witnesses and the Sinaitic Syriac version, and also in Tertullian. But the weight of the evidence is for inclusion. It was probably omitted because the copyist could not accept that the disciples might behave falsely. It does bring out to us that it is important that we ensure that we do not deserve any calumniations. It is not blessed to be persecuted for merely being awkward.
Fuente: Commentary Series on the Bible by Peter Pett
Jesus applies this to His immediate disciples:
v. 11. Blessed are ye when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for My name’s sake. These are a few of the forms in which the hatred of the enemies will be likely to manifest itself. It is a persistent, continuous persecution by word and deed, especially hard to bear because of malicious lies which implied, and accused the disciples of, all manner of evil. There are two facts that serve to console them. The statements thus made are deliberate lies due entirely to violent prejudice. And the hatred of men strikes them for His name’s sake. It is a distinction, an honor, to suffer in His interest, because they bear His name.
Fuente: The Popular Commentary on the Bible by Kretzmann
Mat 5:11-12. Blessed are ye when men shall revile, &c. Macknight understands this as a distinct beatitude from that in the 10th verse, supposing the former to refer to liberty and external ease; the present to reputation: and accordingly he paraphrases it nearly in the following words: “Fame, or the applause of the world, does not give true contentment, by satisfying true ambition; but to be reviled falsely, in the ways of righteousness, and to share in affronts with and for God, is a dignity which yields infinitely greater joy, and is that by which the saints and prophets have been distinguished in all ages.” Instead of, Be exceeding glad, in Mat 5:12 the original word
‘, would be properly rendered, Triumphantly exult, or leap for joy. See Luk 1:14.
In conclusion of these beatitudes, we may observe upon them all in general, that to bless men, that is, to make them happy, was the great business for which our Lord came into the world; and accordingly, in the beginning of this divine sermon, he pronounces eight blessings together, annexing them to so many Christian virtues, and assigningtheparticularbeatitudewhichattendseachofthem.Knowingthathappiness is our common aim, and that an innate instinct continually urges us tothe pursuit of it, he in the kindest manner applies directly to that instinct: he directs it towards its proper object, and shews the way to obtain it. Though all men necessarily desire happiness, yet the greater part continue miserable, because they seek it where it is not to be found. Our Lord, therefore, begins his divine instruction, which is the complete art of happiness, by laying before us the true and only method of acquiring it.
We may here farther observe the benevolent condescension of our Lord; how he seems to lay aside his supreme authority, as our legislator, that he may better act the part of our friend and our saviour; and, instead of using the lofty imperative style in positive commands, chooses rather in a more gentle and engaging way to insinuate his will and our duty, by pronouncing those blessed who comply with it. He also indulgently considers the great depravation of our nature; how its original corruption, and acquired malignity, by evil habits, together with the force of bad examples, and the sinful conversation and fashions of the world, had so darkened the understanding, and perverted the judgment of men, that they could but obscurely discern the genuine beauty of the sublime doctrines which he was to inculcate; and therefore he proposed them in such a light as would most effectually recommend them. He named the duty and its happy consequences together, guarding and enforcing each virtue with a beatitude. See Heylin.
Fuente: Commentary on the Holy Bible by Thomas Coke
Mat 5:11-12 . Comp. Isa 51:7 ff. Application of Mat 5:10 to the disciples. To explain , to make reproaches (Wurm, Dinarch . p. 77), and (comp. 1Co 4:12 ), with Beza, Raphel, and Wolf, of indignities and accusations before the court , is an unwarrantable limitation. The whole of the hostility which is to assail His disciples stands even now before the soul of the Lord, and He prepares them for it; there is accordingly no reason to see in Mat 5:10-12 an addition by the evangelist (Hilgenfeld).
The , which is to be defended as genuine (see the critical remarks), easily and appropriately connects itself with , so that the latter forms with an emphatic correlative; the whole participial definition, however, from to , is appended as a statement of modality, “in their speaking falsely against you for my sake ” that is, because you belong to me , which is their motive for making lying statements against you . On with , contra , comp. Jas 3:14 ; often thus amongst Greek writers.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
11 Blessed are ye, when men shall revile you, and persecute you , and shall say all manner of evil against you falsely, for my sake.
Ver. 11. Blessed are ye when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake ] There are tongue-smiters, as well as hand-smiters; such as malign and molest God’s dearest children, as well with their virulent tongues as violent hands: “Such as will revile you,” saith our Saviour, twit and upbraid you with your profession, bit you in the teeth with your God (as they dealt by David, and that went as a murdering weapon to his soul), and lay your preciseness and conscientiousness in your dish. This is the force of the first word. (Basil , Psa 2:10 ) Further, “they shall persecute you,” eagerly pursue and follow you hot-foot, as the hunter doth his prey. ( est more venatorum persequi proedam. Aretius.) The word betokeneth a keen and eager pursuit of any other, whether by law or by the sword, whether by word or deed. For scoffers also are persecutors, as Ishmael, Gal 4:29 , and for such shall be arraigned, Jdg 1:15 . And cruel mockings and scourgings are set together by the author to the Hebrews, as much of a kind, Heb 11:36 ; especially when (as it follows in the text) they “shall say all manner of evil against you,” call you all to pieces, and think the worst word in their bellies too good for you. This is collateral blasphemy, blasphemy in the second table, and so it is often called in the New Testament. God, for the honour he beareth to his people, is pleased to afford the name of blasphemy to their reproaches, as importing that he taketh it as if himself were reproached, Eph 4:31 ; Tit 3:2 ; Col 3:8 ; 1Pe 4:4 ; 2Pe 2:10 . Thus the Israelites were of old called by the profane heathens, Apellae ( Credat Iudaeus Apella. Hor.), and Asinarii, as if they worshipped a golden asshead, and in derision of their circumcision; as afterward they called the primitive Christians, murderers, church robbers, incestuous, traitors to the state, &c.; and if inundations, famine, or other public calamities occured, they presently cried out, Christianos ad leones. To the Lions Christians. (Tertul. Apolog. Si Tiberis ascendit, si terra movit, si fames, si lues. ) So, in after times, the Arians called the orthodox Christians, Ambrosians, Athanasians, Homousians, what not? The pseudo-catholics, “speaking evil of that which they knew not,” Jdg 1:10 , disgraced the professors of the truth by the names of Wyclevists, Waldenses, Huguenots, poor men of Lyons, &c. Thus of old, as of late, Heretics, New-Gospellers, Puritans, all manner of evil they speak against us, but “falsely,” that is our comfort; not earing what they speak, nor whereof they affirm, so they may promote their catholic cause and the devil’s kingdom, which as it began in a lie, so by lies do they maintain it. A friar a liar, was anciently a sound argument in any man’s mouth (saith Thomas Walsingham), tenens tam de forma, quam de materia. Hic est frater, ergo mendax; sicut et illud, Hoc est album, ergo coloratum. But the Jesuits have won the whetstone from all that went before them, for frontals and prodigious lies and slanders. Eudaemon Joannes, that demoniac, blusheth not to affirm that these are our decrees and doctrines, that no God is to be worshipped, that we must shape our religion according to the times, that gain is godliness, that we may make the public cause a pretence to our private lusts, that a man may break his word whensoever he thinketh good, cover his hatred with fair flatteries, confirm tyranny by shedding innocent blood. Salmeron the Jesuit hath published to the world in his Comment upon the Gospels, that the Lutherans now make fornication to be no sin at all. And a little before the massacre of Paris, the monks slanderously reported that the Huguenots met together for no other purpose than that (after they had fed themselves to the full) they might put out the lights and go together promiscuously, as brute beasts. Cenalis, Bishop of Auranches, wrote against the congregations of Christians at Paris, defending impudently that their assemblies were to maintain whoredom. The lives of Calvin and Beza were (at the request of the Popish side) written by Bolsecus, a renagde friar, their sworn enemy; and though so many lines, so many lies, yet are they in all their writings alleged as canonical. (Acts and Mon.) Wycliffe disallowed the invocation of saints, whom he called servants, not gods. For the word knave, which he used, signified in those days a child or a servant; not as it doth in our days, a wicked varlet, a as his enemies maliciously interpret it; -Bellarmine for one, a man utterly ignorant of the English tongue. (Genebrard basely reporteth that Luther and Bucer died of drunkenness.) Hereupon the people are taught to believe that the Protestants are blasphemers of God and all his saints; that in England churches are turned into stables, the people are grown barbarous, and eat young children; that they are as black as devils, ever since they were blasted and thunderstruck with the pope’s excommunication ( contraxisse amorem diabolicum, Prid.); that Geneva is a professed sanctuary of roguery, &c.; that the fall of Blackfriars (where besides a hundred of his hearers slain, Drury the priest had his sermon and brains knocked out of his head together) was caused by the Puritans, who had secretly sawed in two the beams and other timber. With like honesty they would have fathered the Gunpowder Plot upon the Puritans, by their proclamations, which they had ready to be sent abroad immediately, had Fawkes but fired the powder. And a certian Spanish author hath taken the boldness, since, to aver that they were the authors of that hellish conspiracy. Puritanos eosdem tradit coniurationis sulphurariae authores fuisse. (Author quidam Hispanicus, Dr Prideaux.) There is a book recently published, and commonly sold in Italy and France, containing a relation of God’s judgments shown on a sort of Protestant heretics by the fall of a house in Blackfriars, London, in which they were assembled to hear a Geneva lecture, October 26, 1623. And Dr Weston doubted not to make his boasts to a nobleman of England, that at the recent conference and disputation between Fisher and Featly (with certain others of both sides), our doctors were confounded, and theirs trimuphed and had the day; insomuch that two earls and a hundred others were converted to the Roman Carbolic faith. Whereas he, to whom this tale was told, was himself one of the two earls, continuing sound and orthodox, and knew full well that there were not a hundred Papists and Protestants (taken together) present at that disputation. But this was one of their piae fraudes, holy deceits, doubtless; much like their legend of miracles of their saints, which the Jesuit confessed to myself, saith Dr Prideaux, to be for the most part false and foolish; but it was made for good intention; and that it was lawful and meritorious to lie and write such things, to the end the common people might with greater zeal serve God and his saints. (Spanish Pilg.) So long since, because freedom of speech was used by the Waldenses, in blaming and reproving the dissolute life and debauched manners of the Popish clergy, Plures nefariae affingebantur iis opiniones, a quibus omnino fuerant alieni, saith Girardus: they were cried out upon for odious heretics and apostates. Manichees they were said to be, and to make two first beginnings of things, viz. God and the devil. (Field of the Church.) And why? because they preached and maintained that the emperor depended not upon the pope. Moreover, they were Arians too, and denied Christ to be the Son of God, because, forsooth, they denied a crust to be transubstantiated into Christ, as one speaketh, Crustam in Christum fuisse transubstantiatam. But blessed be God, that although they have in all ages spoken all manner of evil against us, yet they have done it falsely, and for Christ’s sake; wherefore we may take up their books written against us, and “wear them as a crown.” “Do well and bear it, is written upon heaven’s gates,” said that martyr, Bradford. “Christ himself,” saith Father Latimer, “was misreported, and falsely accused, both as touching his words and meaning also.” Count it not strange to be traduced, disgraced, scandalized. Austere John hath a devil; sociable Christ is a wine bibber, and the scribes and Pharisees (whose words carry such credit) say as much. Contra sycophantae morsum non est remedinm. It is but a vain persuasion for any child of God to think, by any discretion, wholly to still the clamours and hates of wicked men, who when they think well, will learn to report well. In the mean time, let our lives give them the lie-confute them by a real apology.
a A person of a low, mean, or knavish disposition; a knave, rogue, rascal. D
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
11. ] With the preceding verse the beatitudes end, in their general reference, and in this our Lord addresses His disciples particularly. The actions described in this verse are the expansion of in the last. , however, still means persecute; its legal usage is unknown in the N.T. does not belong to , as some recent Commentators have supposed (Tholuck, Meyer), but to . The pres. part., as usual, carries with it the logical condition.
Fuente: Henry Alford’s Greek Testament
Mat 5:11 . . The Teacher expatiates as if it were a favourite theme, giving a personal turn to His further reflections “Blessed are ye.” Is it likely that Jesus would speak so early of this topic to disciples? Would He not wait till it came more nearly within the range of their experience? Nay, is the whole discourse about persecution not a reflection back into the teaching of the Master of the later experiences of the apostolic age, that suffering disciples might be inspired by the thought that their Lord had so spoken? It is possible to be too incredulous here. If it was not too soon to speak of Pharisaic righteousness it was not too soon to speak of suffering for true righteousness. The one was sure to give rise to the other. The disciples may already have had experience of Pharisaic disfavour (Mar 2:3 ). In any case Jesus saw clearly what was coming. He had had an apocalypse of the dark future in the season of temptation, and He deemed it fitting to lift the veil a little that His disciples might get a glimpse of it. : illustrative details pointing to persistent relentless persecution by word and deed, culminating in wilful, malicious, lying imputations of the grossest sort , every conceivable calumny , lying: not merely in the sense that the statements are false, but in the sense of deliberately inventing the most improbable lies; their only excuse being that violent prejudice leads the calumniators to think nothing too evil to be believed against the objects of their malice. : for Him who has undertaken to make you fishers of men. Do you repent following Him? No reason why.
Fuente: The Expositors Greek Testament by Robertson
NASB (UPDATED) TEXT: Mat 5:11-12
11″Blessed are you when people insult you and persecute you, and falsely say all kinds of evil against you because of Me. 12Rejoice and be glad, for your reward in heaven is great; for in the same way they persecuted the prophets who were before you.”
Mat 5:11-12 A new paragraph should start with Mat 5:11 (cf. NRSV & TEV). The pronouns in these verses change from the third person to the second. Luk 6:22-23 has an even stronger wording.
Mat 5:11 “insult you and persecute you” These are both aorist subjunctives which denoted a contingency but with a Third class conditional structure which showed it was potential (cf. Rom 5:3-5; Jas 1:2-4; 1Pe 4:12-19). Persecution may be common, but it is not to be desired or pursued (as did many of the early church fathers). In the OT, problems and persecution were often interpreted as a sign of God’s displeasure because of sin (cf. Job, Psalms 73, and Habakkuk deal with the subject). The righteous do suffer. But Jesus went one step further. Those who live and witness for Him will suffer rejection and persecution from a fallen world as He did (cf. Joh 15:20; Act 14:22; 2Ti 3:12).
NASB, NKJV,
NRSV”and falsely say all kinds of evil against you”
TEV”and tell all kinds of evil lies against you”
NJB”and speak all kinds of calumny against you”
There is some manuscript doubt about the present participle “falsely.” It is missing in the western uncial manuscript D, the Diatesseron, and the Greek texts used by Origen, Tertullian, and Eusebius. It is included in the early Greek uncial manuscripts , B, C, W, and the Vulgate and Coptic translations. It does reflect the historical situation of the early church. The early Christians were accused of incest, cannibalism, treason, and atheism. All of these accusations were related to misunderstandings about Christian terms and worship practices (cf. 1Pe 2:12; 1Pe 2:15; 1Pe 3:16). The UBS4 gives its inclusion a C rating (difficulty in deciding).
“because of Me” This is linked to Mat 5:10. The persecution discussed is specifically related to being an active follower of Christ (cf. 1Pe 4:12-16).
Mat 5:12 “Rejoice and be glad” These are two present imperatives (cf. Act 5:41; Act 16:25). Rejoicing comes from being counted worthy to suffer for/with Christ and being rewarded (cf. Rom 8:17). Be careful of self pity. Nothing “just happens” to God’s children (cf. Rom 5:2-5; Jas 1:2-4, see Hannah Whithall Smith’s The Christian’s Secret of a Happy Life). Suffering has a purpose in the plan of God.
“for your reward in heaven is great” See Special Topic following.
SPECIAL TOPIC: DEGREES OF REWARDS AND PUNISHMENT
“the prophets” This was a veiled reference to Christ’s Deity. As the prophets of the OT suffered because of their relationship with and service to YHWH, so too, the Christian will suffer because of his relationship with and service to Christ.
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
revile = reproach.
evil = harmful thing. Greek. poneros. App-128.
falsely. This is another condition of the happiness of Mat 5:3.
Fuente: Companion Bible Notes, Appendices and Graphics
11.] With the preceding verse the beatitudes end, in their general reference, and in this our Lord addresses His disciples particularly. The actions described in this verse are the expansion of in the last. , however, still means persecute; its legal usage is unknown in the N.T. does not belong to , as some recent Commentators have supposed (Tholuck, Meyer), but to . The pres. part., as usual, carries with it the logical condition.
Fuente: The Greek Testament
Mat 5:11. , shall revile) sc. in your presence: understand , men. They inflict insult by words, persecution in fact.-, you) Jesus speaks sometimes in the first person plural of Himself, and mankind, taken collectively, when the matter treated of is one plainly external (see Joh 11:7), or when He speaks as one unknown (see ch. Mat 3:15, Joh 4:22); but mostly uses the second person, to signify that He is not on a par with others. See Mat 5:12-13; Mat 5:20; Joh 6:49; Joh 10:34; Joh 14:9; Joh 20:17.-, shall say) sc. in your absence.
Fuente: Gnomon of the New Testament
when: Mat 10:25, Mat 27:39, Psa 35:11, Isa 66:5, Luk 7:33, Luk 7:34, Joh 9:28, 1Pe 2:23
falsely: Gr. lying, 1Pe 4:14
for: Mat 10:18, Mat 10:22, Mat 10:39, Mat 19:29, Mat 24:9, Psa 44:22, Mar 4:17, Mar 8:35, Mar 13:9, Mar 13:13, Luk 6:22, Luk 9:24, Luk 21:12, Luk 21:17, Joh 15:21, Act 9:16, Rom 8:36, 1Co 4:10, 2Co 4:11, Rev 2:3
Reciprocal: Gen 39:14 – he came Num 16:41 – Ye have 2Sa 6:22 – more vile 2Sa 16:5 – cursed 2Sa 16:12 – requite 2Ki 2:21 – cast Neh 6:6 – It is reported Psa 50:20 – speakest Psa 119:69 – proud Isa 25:8 – rebuke Isa 51:7 – fear Jer 37:14 – said Jer 43:3 – to deliver Mar 10:29 – for Mar 10:30 – with persecutions Joh 15:18 – General Act 16:25 – sang Act 21:38 – that Act 24:5 – we have Act 25:7 – and laid Rom 3:8 – we be Rom 8:18 – I reckon 1Co 3:8 – and every 1Co 4:12 – being persecuted 2Co 1:7 – as ye 2Co 6:8 – evil 2Co 12:9 – Most Col 1:24 – rejoice Heb 10:34 – and took Heb 13:13 – General Jam 5:10 – for Jam 5:11 – we count 1Pe 2:12 – that 1Pe 3:16 – falsely 1Pe 4:15 – suffer
Fuente: The Treasury of Scripture Knowledge
PROTECTION ON EARTH: REWARD IN HEAVEN
Blessed are ye, when men shall revile you: great is your reward in heaven.
Mat 5:11-12
Rev 7:2, portion for Epistle for All Saints Day, should be read in connection with this Beatitude.
Our Lords first offers, His first promises and calls, tell of persecution, slander, and reviling; not of ease, honour, and worldly favour. His first promises do not even enlarge on the future glory. All that He does is to pronounce them Blessed. All that He does is simply to say that there will be a great reward in heaven. But as to what that blessedness consists in, what that Reward shall be, of that He says not one word. That is told us later on.
I. Guardianship of angels.The Revelation (Mat 7:2) was written at perhaps the very darkest hour of the Churchs history, just when the Church had entered the dark cloud of heavy persecution, which was to last, with certain intermissions, for nearly two centuries and a half. The storm had broken. St. John himself had suffered under it. Christians had begun to find out in bitter earnest the truth of their Lords words, that the marks of sanctity included slander, false accusation, and the direst suffering. And then, when all this was come in earnest, then, but not till then, did Christ draw aside the curtain, and reveal, or unveil to His servants eyes, and through him to all His servants to the end of time, how things really stood. So far as human perception went, the Christians were of all men most miserable. They were falsely accused of the most hideous crimes. They were actually made to endure the most hideous torments, death the very least of them. Such was the outward appearance. But draw back the veil, and what do we see? For human enmity, angelic succour. For human torment, the protection of angels. Angels specially bidden to see that the faithful on earth should remain uninjured; while as to those who had gone hence, and whom we are so soon-to join, their state of joy and glory is set forth in all its brightness. On earth, angelic hands hold back the destroyers until the saints are safe.
II. Reward in heaven.Think of the lot of the saints in the other world. Next to the Lamb they stand. Next to the Throne they are placed. Not merely admitted into the heavenly court and the company of angels, but drawn nearest to the Throne of God. Of that infinite blessedness the mind of man can as yet form little conception.
III. The saints on earth and saints in heaven.We have spoken of the earthly security of Gods saints, and of the unseen glory of the redeemed who are at rest. The thought which links the two together is the unity of ourselves yet militant, with those who have entered into the land beyond the veil.
Fuente: Church Pulpit Commentary
5:11
This verse is similar in thought to the preceding one except that it is considering only the persecution of the mind. The evil things said against a disciple must be done in falsehood to bring him under the application of this blessing.
Fuente: Combined Bible Commentary
Mat 5:11. Blessed are ye. The personal application; a prophecy also, since when men shall revile you, etc., implies that this will happen. The first revilers and persecutors were the unbelieving Jews, here referred to indefinitely.
Revile, i.e., reproach you to your face.
Persecute refers to acts and the last phrase to backbiting.
Falsely, literally, lying(agreeing with men). The word is omitted by some authorities; but in any case it is implied.
For my sake. This shows that all the preceding beatitudes describe Christs disciples, that He is embodied Righteousness. Those only suffer for righteousness sake, who suffer for Christs sake; elsewhere we learn more distinctly; those only are blessed with righteousness who are blessed for Christs sake. The promised trouble for Christs sake comes as a part of the promised blessing for Christs sake.
Fuente: A Popular Commentary on the New Testament
Mat 5:11-12. Blessed are ye My true and faithful followers, when men shall revile you Shall unjustly and injuriously reproach you; and say all manner of evil against you falsely This both the Jews and heathen did with respect to the first Christians, and this the Papists have done with regard to the Protestants: for my sake Because you believe in, love, obey, and follow me. Rejoice, &c. Let not this load of infamy and oppression discourage and cast you down, but rather rejoice and be exceeding glad, or, exult with triumph, as the original word, , may be properly rendered. For great is your reward in heaven Such a patient and cheerful suffering of persecution for Christ in this life, will certainly be rewarded with the glory and blessedness of the life to come. The reward, however, will not be of debt, but of grace; for our light and momentary afflictions are not worthy to be compared with the eternal and exceeding weight of glory. For so persecuted they the prophets, &c. Who, long before your time, were the messengers of God to this very people. Indeed, persecution has been the portion and the proof of the most eminent saints in all ages.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Verse 11
Falsely. The reproach which professing Christians sometimes incur is deserved. The blessing is pronounced only upon those who are falsely calumniated.
Fuente: Abbott’s Illustrated New Testament
Their calling 5:11-16
Jesus proceeded to clarify His disciples’ calling and ministry in the world to encourage them to endure persecution and to fulfill God’s purpose for them.
"Some might think that Mat 5:11-12 constitute the concluding Beatitude, since these verses begin with the words ’blessed are you". But it is noteworthy that only here in the Beatitudes do we meet a verb in the second person (i.e., ’blessed are you’). In addition there are 36 (Greek) words in this Beatitude compared to a maximum of 12 words (Mat 5:10) in the preceding eight Beatitudes. It is reasonable to conclude that Mat 5:3-10 are a self-contained introduction to the Sermon, while Mat 5:11-12 commence the body of the Sermon." [Note: Hodges, 2:2 (Spring 1992):1.]
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
These two verses expand and clarify the last beatitude (Mat 5:10; cf. Mat 6:12; cf. Mat 6:14-15) and provide a transition to what follows.
Mat 5:11 broadens the persecution to include insult and slander. It also identifies Jesus with righteousness.
"This confirms that the righteousness of life that is in view is in imitation of Jesus. Simultaneously, it so identifies the disciple of Jesus with the practice of Jesus’ righteousness that there is no place for professed allegiance to Jesus that is not full of righteousness." [Note: D. A. Carson, The Sermon on the Mount, p. 28.]
The prophets experienced persecution because they followed God faithfully. Now Jesus said His disciples would suffer similar persecution because they followed Him (cf. Dan 9:24-27). His hearers could not help concluding that He was putting Himself on a par with God. They also realized that they themselves would be the objects of persecution.
This persecution should cause the disciples to rejoice rather than despair (cf. Jas 1:2-4). Their reward for faithfully enduring would be great when the kingdom began. This fact also shows the greatness of Jesus. These are the first claims to messiahship that Jesus made that Matthew recorded in his Gospel.
The phrase "in heaven" (Mat 5:12) probably means throughout eternity. Kingdom reward (Mat 5:10) would continue forever. Some believe it means that God prepares the reward in heaven now for future manifestation. [Note: Dalman, pp. 206-8.] This promise should be an incentive for Christ’s disciples to view their opposition by the ungodly as temporary and to realize that their reward for persevering faithfully will be eternal (cf. 1Pe 1:3-9).
"Unlike many modern Christians, Matthew is not coy about the ’reward’ that awaits those who are faithful to their calling." [Note: France, The Gospel . . ., p. 172. Cf. idem, Matthew: Evangelist and Teacher, pp. 268-70.]
"One of the curious features of Jesus’ great speeches is that they contain sayings that seemingly are without relevance for the characters in the story to whom they are addressed. Time and again, Jesus touches on matters that are alien to the immediate situation of the crowds or the disciples. This peculiar phenomenon-that Jesus speaks past his stipulated audience at places in his speeches-compels one to ask whether Jesus is not to be construed as addressing some person(s) other than simply the crowds or the disciples in the story. . . .
"If in his great speeches Jesus periodically speaks past his story-audience of crowds or disciples, whom in addition to the latter is he addressing in these instances? From a literary-critical standpoint, he is addressing the implied reader(s)." [Note: Kingsbury, Matthew as . . ., pp. 107, 109. For other examples of this phenomenon in Matthew, see 6:16-18; 7:15-23; 10:18, 22, 41-42; 13:18-23, 38; 18:15-20; 24:3-25:46.]