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Matthew 5:4  (King James Version)
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<< Matthew 5:3   Matthew 5:5 >>


Matthew 5:4

When Jesus gives this beatitude, He does not say, "Blessed are those that have mourned" but "Blessed are those who mourn." He states it as a present and continuous experience. Repentance is not a one-time experience, nor does human nature, "the old man," simply disappear after we receive the new nature. Christianity involves a continuous learning and growing process. We are not instantly created in the image of God by fiat. God has decreed that we must live by faith, and that requires time and experience. We are created in the image of God through the fires of life's sorrows and adversities, as well as its joys. Even of our Savior, Isaiah writes, "He is despised and rejected by men, a Man of sorrows and acquainted with grief" (Isaiah 53:3). Paul adds,

Who, in the days of His flesh, when He had offered up prayers and supplications, with vehement cries and tears to Him who was able to save Him from death, and was heard because of His godly fear, though He was a Son, yet He learned obedience by the things which He suffered. (Hebrews 5:7-8)

The Christian is one whose mind is attuned to God's through an ever-deepening relationship. He has much to mourn over because the sins he commits—both of omission and commission—are a daily sense of grief and will remain so as long as his conscience stays tender. A tender conscience becomes hardened through the deceitfulness of sin. An active and growing relationship with God will lead to an enhanced discovery of human nature's depravity because God will faithfully reveal the massive gulf between His holiness and our corrupt and ever-polluting heart. He will make us conscious of the distance and coldness of our love, the surges of pride and doubt, and the lack of fruit we produce.

John W. Ritenbaugh
The Beatitudes, Part Three: Mourning



Matthew 5:4

A specific type of mourning is the kind that receives the comfort of God. Millions, perhaps billions, of mourners in the world do not come within the scope of Jesus' statement. These mourners may even be under God's condemnation and far from receiving any of His comfort.

The Bible shows three kinds of sorrow. The first is the natural grief that arises from tragic circumstances. The second is a sinful, inordinate, hopeless sorrow that can even refuse to be comforted. Perhaps the outstanding biblical example of this is Judas, whose remorse led him to commit a further sin, self-murder. Paul, in II Corinthians 7:10, calls this "the sorrow of the world [which] produces death." The third sorrow is godly sorrow. In the same verse, Paul writes, "For godly sorrow produces repentance to salvation, not to be regretted. . . ."

Mourning, grief, or sorrow is not a good thing in itself. What motivates it, combined with what it produces, is what matters. Thus, II Corinthians 7:10 states a vital key: The mourning that Jesus teaches is a major spiritual component of godly repentance that leads to or helps to produce the abundant life of John 10:10.

This principle arises often in secular life because humans seem bound and determined to learn by painful experience. For example, only when our health is either breaking or broken down, and we are suffering the painful effects of ignorantly or willfully ignoring health laws, do we make serious efforts to discover causes that lead to recovery of health and relief from the pains of disease. At that point we truly want to bring the comfort of good health back into our life.

Solomon addresses this truism in Ecclesiastes 7:2-4:

It is better to go to the house of mourning than to go to the house of feasting, for that is the end of all men; and the living will take it to heart. Sorrow is better than laughter, for by a sad countenance the heart is made better. The heart of the wise is in the house of mourning, but the heart of fools is in the house of mirth.

Solomon is in no way saying that feasting and laughter are to be avoided, but rather he is comparing their relative value to life. Feasting does not contain an inherent power to motivate positive change in the way one is living. Instead, it motivates one to remain as he is, feeling a sense of temporary well-being. Contrariwise, sorrow—especially when pain or death is part of the picture (Psalm 90:12)—has an intrinsic power to draw a person to consider the direction of his path and institute changes that will enhance his life.

This general principle applies to virtually all life's difficulties. Whether health problems or financial difficulties, family troubles or business hassles, in falling into them and being delivered from them, we generally follow this pattern. However, spiritually, in our relationship with God, some variations from this general principle arise because God is deeply involved in leading and guiding our creation into His image.

In this case, not everything is happening "naturally." He intervenes in the natural processes of our life and calls us, revealing Himself and His will to us. His goodness leads us to repentance. By His Spirit we are regenerated, taught, guided, and enabled. He creates circumstances in our life by which we are moved to grow and become like Him in character and perspective, but some of these circumstances cause a great deal of sorrow. By His grace He supplies our every need so that we are well equipped to meet His demands on our life and glorify Him.

But Jesus' teaching never detaches this principle of sorrow or mourning from God's purpose because the right kind of mourning properly directed has the power to motivate wonderfully positive results. God definitely wants results, fruit produced through our relationship with Him. As Jesus says, "By this My Father is glorified, that you bear much fruit; so you will be My disciples" (John 15:8).

Concerning Matthew 5:4, William Barclay writes in his commentary, The Gospel of Matthew:

It is first of all to be noted about this beatitude that the Greek word for to mourn, used here, is the strongest word for mourning in the Greek language. . . . It is defined as the kind of grief which takes such a hold on a man that it cannot be hid. It is not only the sorrow which brings an ache to the heart; it is the sorrow which brings the unrestrainable tears to the eyes. (p. 93)

This illustrates mourning's emotional power, indicating it has enough power to produce the resolve to accomplish more than merely feeling badly and crying.

John W. Ritenbaugh
The Beatitudes, Part Three: Mourning



Matthew 5:4

This mourning is a meaningful, persistent grief over wrong, over something that is not right or good. But that wrong, whatever it is, is not defined here. Jesus does not tell us what we are to grieve over. He just says, "Blessed are those who mourn," who possess this deep, personal grief.

Commentators are of three minds about the wrong Jesus desires us to grieve or mourn over. The first is the result of personal, bitter experience, say, our reaction when a close loved one dies. It could be an extreme experience along the lines of what Job went through: his sorrow over the loss of his children, all his wealth, and his status. That is a terrible thing to happen to an individual all at once. His whole world just disappeared, and all he had left was a wife who nagged him and told him to curse God and die. Not a pleasant situation for him at all. The calamity made Job say things he really did not mean. It made him question God.

This wrong is the grief of loss and many powerful, negative shocks to the system. It is the grief of one's world falling apart. We could call it "common grief." It is the kind of deep mourning that everyone experiences at least once in his or her life because of someone very close dying. A biblical example is the grief of Mary and Martha over the death of their brother, Lazarus (John 11:17-19, 28-31).

Richard T. Ritenbaugh
Those Who Mourn



Matthew 5:4

Being poor in spirit (Matthew 5:3) is a facet of lowliness or humility. Mourning, the attitude of being contrite, a heartfelt feeling of remorse, sorrow, and unworthiness, is also a facet of lowliness or humility. It is a necessary and valuable mindset for Christians to have because it changes the way we approach things.

This verse could be rendered, "Happy is the man who mourns, for he shall be comforted (or consoled)." The word for "mourn" in Greek is pentountes (Strong's #3996), from pentheo, and it means, "to lament, to be sad, to mourn." Interestingly, it may be translated more strongly as "bewail," which is a very strong form of mourning, a kind of shrieking or keening or some kind of passionate grief everyone can see.

Whether it is just mourning or sadness or as extreme as bewailing, the attitude Jesus seeks is a deeply felt grief, a sorrow that goes all the way to the bone. It is not brief and passing, as one might have for an acquaintance who dies. A normal person might have a momentary, shallow grief for the person who has passed from the world, but it does not linger. The kind of grief Jesus speaks about sticks with a person, affecting him deeply. So, this mourning is not ephemeral, not momentary, but an abiding, continuing sadness, one that cannot be shaken because its causes are too present just to shrug off.

This last detail is an important thing to understand—that the causes for this grief are still present. It is not something we can easily shift our focus from because it has passed, and we can shrug and move on to something else. No, the problem that instigated our sorrow still remains. So, we are continually grieved over the fact that the cause still exists, and it is taking such great efforts to overcome it.

Richard T. Ritenbaugh
Those Who Mourn



Matthew 5:4

This verse echoes the beatitude in Matthew 5:4: "Blessed are those who mourn." It mentions one of the sacrifices that God accepts: the contrite spirit, the broken heart.

What is mourned here is spiritual in nature, and the sorrow is likewise spiritual, a kind of contrition or remorse. Those who mourn like this are desperately sorry for their own sins and unworthiness. It is pointed directly at one's own heart, in which we see great sin, and because sin inhabits our heart, we know we are unworthy.

People who have a contrite spirit feel grief for how much they have contributed personally to the world's evils. They have a sense, like David, of sin in themselves and how deeply rooted it is, and its continuing presence breaks them. Their sorrow goes beyond sad. It is an abiding sorrow that it is there, and they are upset, even angry, at themselves that it keeps coming out when they want to be rid of it and spiritually clean.

But it keeps popping up because of their own weakness, bad habits, and rebellion. They want it out and work to get it out, yet it keeps showing up, like a fabric stain that just cannot be washed out. When we clean a stained piece of clothing, and it is wet and soapy, we think it looks good. We tell ourselves we finally managed to rub the stain out! Then we let it dry, and . . . it is there still.

How frustrating! Yet, those who possess an internal disposition of brokenheartedness, of a contrite spirit, will be comforted through God's complete redemption.

Richard T. Ritenbaugh
Those Who Mourn



Matthew 5:3-12

During His earthly lifetime, Jesus demonstrated these qualities in His own person, and He expects us to do likewise. It is interesting and noteworthy that God places the Sermon on the Mount near the beginning of the very first book in the New Testament, immediately after Jesus begins to preach the gospel of the Kingdom of God. Also of note is that it follows His call for repentance - for deep, heartfelt, sincere, and radical change in a person's thinking and way of life. This change is what causes conversion to God's way. Then the Beatitudes appear as the preamble to the best-known sermon ever preached, teaching intended for those who have repented and are being converted.

We must not be deceived into thinking Jesus intended the Beatitudes for eight separate groups of disciples, some of whom are meek, while others seek righteousness, and yet others endure persecution. Far from it! These are eight distinct qualities of the same group, all of whom are to be poor in spirit, merciful, mourning, making peace, etc. Nor should we pass them off as intended only for an elitist group singled out from among the disciples, thus forming a kind of spiritual aristocracy. They are Christ's specifications of what every disciple ought to be. All of these qualities should characterize each of His followers.

Just as surely as every Christian character should produce all nine segments of the fruit of the Spirit, so Christ's eight Beatitudes describe His ideal for every citizen of God's Kingdom. Unlike the gifts of the Spirit, which He distributes as He wills to different members of His body to equip them for different kinds of service, the Beatitudes are qualities each Christian needs. We cannot escape our responsibility to seek them all.

Each beatitude pronounces the person who possesses that quality as "blessed." We need to understand this word because, as some have rightly noted, the Greek word used by Matthew, makarios, can also be translated as "happy." Happy, however, is not the correct translation in this context. Happiness is subjective; the same things do not always make everybody happy. And we can certainly rule out mourning as a producer of happiness. Instead, Jesus makes objective judgments about the state of the citizens of God's Kingdom. He declares, not what they feel like, but what God thinks of them. People with these qualities gain His approval. Because God thinks well of them, they are "blessed." God's blessing is far broader and exceedingly more important than merely being "happy."

The second half of each beatitude reveals what the blessing is. Just as surely as all eight of the qualities should be part of each Christian, so each should share in the eight blessings. As the eight qualities provide broad overviews of our responsibilities, the eight blessings give us insight into the broad privileges that come to us because we are meeting our responsibilities and God is pleased.

Are the promised blessings intended for the future or now? The answer is both. God does not expect a Christian to have to wait until the future becomes the present to be blessed. Although we must endure heavy trials and pressures from time to time, is it not possible to be blessed with contentment and a sense of well-being - rather than a troubled spirit and debilitating anxiety - while patiently going through them?

Is not the Kingdom of God a present reality that we can, as Paul says in Colossians 1:13, be "translated into" in the here and now? Can we not obtain mercy and be comforted now? Can we not become children of God now, and in this life have our hunger satisfied and thirst quenched? The reality is that all eight blessings have both a present and future fulfillment. We enjoy the firstfruits now, yet the full harvest is yet to come. As R.G.V. Tasker, professor of New Testament exegesis at the University of London, writes, "The future tense . . . emphasizes their certainty and not merely their futurity. The mourners will indeed be comforted, etc." (The Gospel According to St. Matthew, p. 61). We receive some of the blessing now but much more later.

John Donne, author of the poem used in the song, "No Man Is an Island," says of the Sermon on the Mount: "All the articles of our religion, all the canons of our church, all the injunctions of our princes, all the homilies of our fathers, all the body of divinity, is in these three chapters, in this one Sermon on the Mount." No doubt he employs a measure of hyperbole here, but it indicates the esteem that those who search deeply into this message hold for it. The Beatitudes are this profound message's introduction, paving the way for us to receive the rest. They are like a verbal bomb blast that forcefully gathers our attention by establishing standards of responsibilities of great height and depth.

Attempts to classify them into groups have met with some success, but John Chrysostom (AD 347-407) described them simply, "as a sort of golden chain." Like the Ten Commandments, each stands alone, but at the same time it is firmly linked to all the others, making a complete set of qualities each child of God must have to be in His Kingdom. One commentator sees the first three beatitudes as having overlapping qualities and combines them in one link, the following four in a second link, and the eighth as a final link in a three-link chain. The simplest grouping is probably the best, however. The first four, dealing specifically with one's relationship with God, sets the stage for the final four, which have more to do with one's relations to man.

John W. Ritenbaugh
The Beatitudes, Part Two: Poor in Spirit



Matthew 5:4

Those of us in this end-time age may have difficulty comprehending some aspects of the mourning God expects and respects in His children. Our conscience, unless we carefully guard it, can easily adapt itself into accepting its cultural environment. Society's ethics and morals are not constants. There exists a very real pressure for them to decline from God-established standards; what one generation considers immoral or unethical might not be by the next. For instance, what appears on public movie screens over the past thirty to forty years has changed dramatically.

In 1999, the President of the United States went on trial for clearly breaking God's commandments and for crimes for which lesser people are presently serving time. The public, however, gave him high approval ratings, perceived his adulteries and sexual perversions as private affairs, and considered his perjury before a grand jury as deplorable but "no big deal."

Paul warns us in Hebrews 3:12-15:

Beware, brethren, lest there be in any of you an evil heart of unbelief in departing from the living God; but exhort one another daily, while it is called "Today," lest any of you be hardened through the deceitfulness of sin. For we have become partakers of Christ if we hold the beginning of our confidence steadfast to the end, while it is said: "Today, if you will hear His voice, do not harden your hearts as in the rebellion."

The mourning Jesus desires is the kind that exhibits a softness of heart that is ready for change in a righteous direction, one that knows it has done wrong and is eagerly willing to have it cleansed into holiness. We of this generation face an uphill battle because, through such media as television and movies, we have vicariously experienced the breaking of God's law in unparalleled frequency and in vividly sympathetic ways. On the screen life is cheap, property is meaningless, sexual purity is scoffed at, stealing is fine "if it's necessary," and faithfulness is nerdish and corny. Where is God in it? How much of this world's attitudes have we unwittingly absorbed into our character? Is our conscience still tender? Is mourning over sin—ours and others'—a vital part of our relationship with God?

Godly mourning plays a positive role in producing the changes God desires to produce His image in us. We need to pray with David, "Create in me a clean heart, O God, and renew a steadfast spirit within me" (Psalm 51:10). He asks God to give him what did not exist before, that his affections and feelings might be made right, and that he might not have the callused attitude that led him to adultery and murder. A plea of this kind is one that God will not deny. If we are truly serious about overcoming and glorifying God, it is well worth the effort.

John W. Ritenbaugh
The Beatitudes, Part Three: Mourning



Matthew 5:4

In the Sermon on the Mount, Jesus lays out before us the foundational attitudes and conduct He commands and looks for in His disciples. He says in Matthew 5:4, "Blessed are those who mourn, for they shall be comforted." Human nature hates mourning. If given any choice at all, we shrink from mourning as rapidly as we can. Yet, Jesus says that those of His disciples who mourn are blessed! This begs the question, "If they are blessed, why do they mourn?" Surely, this is an anomaly that the unconverted find hard to believe.

One thing is certain: Jesus does not speak here of every kind of mourning. Scripture shows us three kinds of mourning. Millions, indeed billions, mourn over dashed hopes like financial reverses, failure to land a job, rejection by a highly respected person, or the loss of a loved one. Many of these people may actually be under God's condemnation without any promise that they will be comforted. In addition, there is sinful mourning—like the hopeless sorrow of Judas Iscariot—that is disconsolate and inordinate, that refuses to be comforted.

Finally, there is godly sorrow, a spiritual mourning authored by God, which is the subject of Matthew 5:4. This mourning begins and then proceeds from a genuine conversion upon repentance after God calls us. It is the beginning of a real sense of sin and its disastrously evil effects. Many thousands confess that they are sinners, but how many have never mourned over this fact? How many of us have mourned like the woman of Luke 7:37-38, who washed Jesus' feet with her tears? The publican in Luke 18:13 smote upon his breast, crying out, "God be merciful to me a sinner!" He did this because he felt the plague of his own evil heart.

On that great day of Pentecost when the Holy Spirit was given and Peter preached a truly inspiring sermon, Acts 2:37 tells us that the people were "cut to the heart" and said, "Men and brethren, what shall we do?" This mourning springs from a sense of sin combined with a tender conscience and a heart broken over the cost to receive forgiveness. This mourning springs from the agonizing realization that my sins nailed Jesus to the stake. Zechariah 12:10 prophesies, "Then they will look on Me whom they pierced. Yes, they will mourn for Him as one mourns for his only son, and grieve for Him as one grieves for a firstborn."

By no means is this mourning confined to our initial contrition. It should be a present and continuous experience as we grow in understanding that we can say with Paul, "Oh wretched man that I am!" (Romans 7:24). He was undoubtedly at times acutely aware of the swellings of his pride, the coldness of his love, or the lack of fruit. In the same way, we, too, groan at times within ourselves as the sharpness of our memories chasten us as we meditate on the course of our lives.

As we approach Passover, now is a time for deep introspection. We must do this, beginning with a profound appreciation for the sacrifice of our Savior, so that we may receive God's gracious promise to be comforted.

John W. Ritenbaugh
A Man of Sorrows



Matthew 5:4

Commentators often suppose that Jesus refers to the sorrow that comes from realizing all the suffering, destruction, and death in the world. This sorrow is a step beyond considering it the result of a personal, emotional wound upon the death of a loved one. This new perspective contemplates all the evils that cause suffering and death on earth. Those who grieve for the terrible wrongs occurring all over the globe have a soft heart for people, even people they do not know. They are often called humanitarians: They see trials and suffering, and they want to give aid if they can. While they care for others, they are heavily weighed down by the sheer amount of woe humanity experiences worldwide.

Lamentations 5:1-15 contains a prayer that describes all that has occurred to Judah and Jerusalem due to its overthrow by Babylon. The author of Lamentations is actually reminding God about what had happened, setting the scene for what he writes toward the end of the chapter. It takes the form of a dirge, a sad song telling us how much death and destruction had befallen God's people. Everything is bad! In the aftermath, life is hard, and there is no hope in sight. Their lives are terrible. All they see ahead of them is drudgery and famine and disease and death. They cannot envision any rescue in their future.

Similarly, Ezekiel 9:3-5 illustrates a more intense and spiritual mourning for the abominations, perversions, cruelties, and sins that cause suffering, destruction, and death in society. We can commiserate with what is written in the passage, seeing the perversity happening in the world, all the things God hates and condemns, calling them abominations. In Ezekiel 9, God says He will spare those who grieve over the depth of sin in the world and the havoc it causes.

These grieving people show empathy for those who suffer from it, but their expectation is that only God can cure society's ills. They express sadness, mourning for the rotten state to which the world has fallen. Yet, they know that the only answer to the problem is for people to repent. They also know human nature and that people cannot repent unless God grants it to them (Romans 2:4). These realizations mean that these evils will go on to affect more people, part of a terrible cycle of horrible things that will continue replaying in this world until God intervenes.

Richard T. Ritenbaugh
Those Who Mourn




Other Forerunner Commentary entries containing Matthew 5:4:

Psalm 51:17
Proverbs 8:13
Isaiah 61:1-3
Zechariah 12:10-14
Matthew 4:17
Matthew 5:3
Matthew 5:4
Matthew 5:4
Matthew 5:4
Matthew 5:5
Romans 7:13-25
Hebrews 2:5-8
Revelation 1:3

 

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