The passage
      v1-2. Jesus' going "up on a mountainside" may well image Moses' going up the mountain to receive the law. Jesus is the new law-giver who comes to complete ("fulfil") the law. He may, of course, just be withdrawing with his disciples to a quiet place because of the crowds. His teaching is to the disciples rather than the crowds.
      v3. Fortunate are the humble ones. Such people are not the "poor" in this world's things. Jesus is speaking of the one who is broken before God. This person throws themselves on the mercy of God, they put their trust in him, depend on him. They stand in contrast to the "wicked" and the "righteous" (ie. the self righteous - Pharisees). It is the humble who possess the kingdom of God.
      v4. Fortunate are those who mourn over the damage and loss caused by sin. Those who weep for such loss will be comforted with God's intimate love.
      v5. Fortunate are those who rely on God for their vindication. Those who do not try to take for themselves, but rather rely on God to fulfill his promises, will inherit the promised land (eternity), Ps.37:11.
      v6. Fortunate are those who desire to stand approved in the sight of God. Those who desire to be right before God will indeed find ultimate satisfaction in their relationship with Him.
      v7. Fortunate are those who know God's mercy and in that mercy, find that they can show mercy to others.
      v8. Fortunate are those who desire to know God, to love him, for in that desire they will find him.
      v9. Fortunate are those who are at peace with God.
      v10. Fortunate are those who find the darkness against them. The world may reject the child of God, but suffering only evidences a far greater treasure, God's eternal kingdom.
      v11-12. This saying is not part of the beatitudes. It is an application of the last beatitude, and is applied directly to the disciples. Abuse and slander was the lot of Jesus and it will be our lot as well. Yet, the rough edges we experience here do not compare to the glory which is ours in eternity. The notion of reward in these verses is not quantitative.

Reigning with Christ
      In Ecclesiastes 10:5-7, the writer makes this observation about life. "There is an evil I have seen under the sun, the sort of error that arises from a ruler: Fools are put in many high positions, while the rich occupy the low ones. I have seen slaves on horseback, while princes go on foot like slaves."
      We seem to be ruled by those who should not rule - those least able to rule end up with the authority to rule. The converse is also true. Those with the greatest ability to rule end up as plebes. This condition is by no means limited to our leaders. Humanity was created to exercise authority over the creation - to rule. Yet, in disobedience, we lost our crowns and are now slaves. We have lost the power to rule our own natures, our families, our nation, our world.
      Yet, all is not lost, for there is one man who has not rebelled against the living God and who therefore possess rule and authority. God has "set him at his own right hand in the heavenly places, far above all", Eph.1:20-21. "For he must reign, till he has put all enemies under his feet", 1Cor.15:25.
      The good news is that through Jesus we can again receive dominion and reign, both now and in eternity. No longer is Adam's curse ours. "For if, by the trespass of the one man, death reigned through that one man, how much more will those who receive God's abundant provision of grace and of the gift of righteousness reign in life through the one man, Jesus Christ." Rom.5:17. God has gathered us to himself to reign in life. We are to rule with Christ in the "now" time and in eternity. "If we endure, we will also reign with him", 2Tim.2:12. "Do you not know that the saints will judge the world?" 1Cor.6:12.
      The book of Matthew introduces us to God's King, and the wonderful news of the book is that we share in his kingship. In Jesus' day there were many who were looking forward to the coming of the kingdom of God, of God's reign over his people. For the Pharisees, this reign of God would come by legalism; for the Sadducees, it would come by political expediency; for the Zealots, by social action; for the Essenes, by withdrawal. Yet, the reign of God will begin, not in outward form, but in inward attitudes. It will take root as a work of the Spirit in the inner life of those who willingly bow before the Lord.
      The beatitudes describe the nature of a true child of God. They describe the attitude, the inner makeup of God's true Son, and by implication, the Son's disciples. Fortunate is the person who is like this for they will see (both now and in the future) the glory of God. The beatitudes describe the God-given qualities of those who serve with the King of Kings. Blessed are they.
      Let us desire to reign in life through the one man, Jesus Christ. The beatitudes describe for us the attitudes and qualities required of those who will reign with Christ. It is only as these qualities take root in our lives, that we will be able to exercise dominion. So then, seek them and develop them we must, remembering always that they are ours only as a gift of the indwelling Spirit of Jesus - a gift of grace received through the instrument of faith.

v1
      idwn (eidon) "when he saw [the crowds]" - seeing. Probably the participle does form a temporal clause, as in the NIV, but it is possible that it forms a causal clause; "Jesus went up the mountain because he saw the crowds.
      to oroV "a mountainside" - the hill, mountain. Definite article may indicate a particular hill, even prompting us to think of that most particular of mountains, Mount Sinai.
      kaqisantoV (kaqizw) aor. part. "sat down" - sitting down. Possibly, "when he sat down his disciples came to him." A teacher sits down to teach.
      oiJ maqhtai "the disciples" - Given the context, the beatitudes are for the disciples, but are the disciples the "poor in spirit", etc.? Donald Robinson, former Anglican Archbishop of Sydney, Australia, takes the view that the beatitudes are statements of grace directed to the disciples, "blessed are you, the poor in spirit ...." The text is not so direct, although v11-12 does move to "you", meaning "you disciples." Davies and Allison notes that the beatitudes properly apply to Jesus the messiah in the terms of Isaiah 61:1-3. Jesus is the one "poor in spirit", and of course, in union with Christ, the disciple becomes "the poor in spirit."
      proshlqan (prosercomai) aor. "came" - come to. "The disciples gathered around Jesus to hear his teaching."

v2
      anoixaV to stoma "he began [to teach]" - he opened the mouth.
      edidasken (didaskw) imperf. "to teach" - he taught. The imperfect may be used here to make the point that the sermon on the mount is a summary of Jesus' teachings, "this is what he used to teach", Barclay.

v3
      makarioi adj. "blessed" - The word "blessed" is not the best translation. "Fortunate" or "well off", possibly "happy are you" (in Australia we would say "you lucky bastards" - excuse the language and don't try it on in the pulpit!). Jesus is saying to his disciples that the person who is this way is fortunate, they are fortunate to possess these qualities of life, because in possessing them they will inherit God's promised kingdom blessings. Davies and Allison make the point that the blessings are not earned, the beatitudes are not imperatives. Some translations give this impression, eg. "God blesses those people who depend only on him", CEV. An improvement, although ...... "O the bliss of those who realize the destination of their own lives", Barclay.
      oiJ ptwcoi adj. "the poor" - Referring to those in total poverty, possessing nothing and with no means to earn a living other than by receiving alms.
      tw/ pneumati (a atoV) "in spirit" - Serving to define the poverty. To be poor in spirit is to be totally destitute spiritually and so recognize the need for a total dependence on God; "who know their need for God", Phillips. This beatitude has nothing to do with physical poverty.
      autwn estin "theirs is" - In the sense of consequence, not reward. Those who are dependent on God possess the riches of his reign.

v4
      oiJ penqounteV (penqew) part. "those who mourn" - the ones mourning. Participle as a substantive. The only clue to this not being physical is that the mourners will be comforted, unless of course, the comfort is a heavenly one. It is likely that the mourning is over sin; "fortunate are those who are broken before God."
      paraklhqhsontai (parakalew) fut. pas. "will be comforted" - Possibly a divine passive, although many scholars doubt this feature; "God will comfort them", TEV.

v5
      oiJ praeiV (prauV) adj. "meek" - humble, gentle, the self-effaced. "Gentle", seems the best meaning of the word here; gentle in the sense of not demanding of God, "submissive to the will of God" and therefore willing to look to him for vindication.
      oJti autoi klhronomhsousin thn ghn "for they will inherit the earth" - "Inherit", lit. receive by lot, therefore "possess." Again identifying the consequence of covenant inclusion through submission to the divine. Here in the terms of Psalm 37:11, inheriting the promised land. "They will receive what God has promised", TEV.

v6
      thn dikaiosunhn (h) "righteousness" - righteousness, justice. Jesus is not speaking of those who strive for social justice, or desire it. He is referring to personal vindication, in the sense of God declaring us right before him. Therefore, Jesus is speaking about "justification", the self same justification expounded by Paul. So, the sense is, "those who desire to be right before God." This view is disputed by many scholars who argue that Matthew never really addresses the Pauline doctrine of justification by grace through faith. Yet, the truth is, the gospel is alive with the doctrine of justification, it is just not expressed in a Pauline way. Jesus comes at justification in a typically parabolic way, such that only those with eyes to see, see. Paul takes Jesus' teaching and exegetes it for us, but Jesus is the origin of the doctrine, not Paul. The Sermon on the Mount is a perfect example of how Jesus introduces us to a righteousness that is apart from obedience to the law. In the sermon we are confronted by the demand for a righteousness that exceeds that of the Scribes and the Pharisees, a righteousness, without which, we will not enter the kingdom of heaven. By the end of the sermon we should realize that the righteousness of the new covenant is not within us and that therefore our house faces destruction. Hopefully we will come to realize that only one person has built his house on rock (ie. heard and applied God's perfect law, the law of the heart) and that we need to seek it, knock on his door and ask to come in (incorporate with Christ), before we get swept away by the great flood. In the end, it is only those who hunger and thirst for God's approval who are satisfied.
      cortasqhsontai (cortazw) fut. pas. "will be filled" - filled, fed. "Satisfied to the full", Barclay.

v7
      oiJ elehmoneV (wn onoV) "the merciful" - The reciprocal nature of mercy and forgiveness is stressed in the New Testament and finds strong support in the Old, Ps.18:25-26, Jo.22:9-10, Pr.21:13..... The Lord's Prayer gives us the classic example, "forgive us our sins as we forgive those who sin against us." This beatitude is not saying that those who show mercy will have mercy shown to them, ie. a salvation by works idea. The fortunate are those who have experienced God's mercy, and as a consequence, find themselves merciful toward others. Such people know God's mercy. Mercy and forgiveness can never be perfectly applied by a believer, but the little we do illustrates the much that God does for us in Christ.

v8
      oiJ kaqaroi th/ kardia/ "the pure in heart" - The purity of heart referred to here may be the righteousness of Christ, or even the regenerate nature which is ours through the gift of the Holy Spirit. It is certainly not some moral or sexual purity. The desire to touch the divine probably best describes this quality of human nature, and those who possess it will "be like him" and see the one "who is invisible."
      oyontai (oJraw) fut. "will see [God]" - "Will find themselves in God's presence."

v9
      oiJ eirhnopoioi (oV) "peacemakers" - one who makes peace between warring sides. A hapax legomenon, once only use in the NT. Clearly, Jesus is not thinking of those who are conflict-resolution councillors. Nor is he speaking about the peaceful. He may be thinking of the peace that comes through the gospel. Evangelists can rightly be described as peacemakers, cf. Isaiah 52:7. In the end, it is likely that Jesus is speaking of those who have themselves made their peace with God.
      uiJoi (oV) "sons [of God]" - Members of God's family.

v10
      oiJ dediwgmenoi (diwkw) perf. pas. part. "those who are persecuted" - the ones being persecuted. The perfect tense indicates persecution that began in time past and continues into the present, although with participles, aspect stands over tense, so duration is probably intended. The meaning of the word is usually "persecute" in the NT, "to put to flight", "to drive away", but also carries a positive sense, "to follow with haste, and presumably with intensity of effort, in order to catch up with, for friendly or hostile purpose - to run after, to chase after, to pursue. to hasten, to run, to press forward, to press on, to follow without hostile intent"*. Given v10 and 11, "persecute" must be the intended sense.
      eneken + gen. "because of" - because of, for the sake of.

v11
      este "are you" - The change from the third person to the second person is important, as noted above, v2. This application of the final beatitude guides us in the application of the other beatitudes.
      oJtan "when" - whenever. A general time frame is best.
      oneidiswsin (oneidizw) aor. subj. "people insult" - they reproach, upbraid.
      yeudomenoi (yeudomai) part. "falsely" - telling lies. The word is not present in many manuscripts and so may have been added to reinforce the evil nature of the slander.
      eJneken emou "because of me" - because of / for the sake of me. Possibly because of their testimony to Christ, but probably better, because of their identification with Christ.