Blessed
The term "blessed" in Greek is "makarios," which conveys a sense of divine joy and perfect happiness. In the context of the Beatitudes, it signifies a state of spiritual well-being and prosperity. This blessing is not merely a temporary or earthly happiness but a profound, enduring joy that comes from a right relationship with God. The use of "blessed" here sets the tone for the Beatitudes, indicating that those who embody these qualities are favored by God and will experience His kingdom's fullness.

are the meek
The word "meek" comes from the Greek "praus," which is often misunderstood in modern contexts as weakness. However, in biblical terms, meekness is a strength under control. It refers to a humble and gentle attitude that is patient and submissive to God's will. Historically, meekness was a valued trait in ancient cultures, often associated with wisdom and self-control. In the scriptural context, meekness is a fruit of the Spirit (Galatians 5:23) and is exemplified by Jesus Himself (Matthew 11:29). It involves trusting God to vindicate and protect rather than asserting oneself aggressively.

for they will inherit
The phrase "will inherit" is derived from the Greek "kleronomeo," which means to receive an inheritance or to possess. Inheritance in biblical times was a significant concept, often associated with the passing down of land, wealth, and blessings from one generation to the next. Spiritually, this inheritance is not just a future promise but a present reality for believers who live in accordance with God's will. It signifies the assurance of God's promises and the eternal rewards that await those who are faithful.

the earth
The term "earth" in Greek is "ge," which can refer to the physical land or the world as a whole. In the context of this verse, it echoes the Old Testament promise of the land to the Israelites, symbolizing God's provision and blessing. However, Jesus expands this promise to include all who are meek, indicating a broader, more spiritual inheritance. This inheritance is not limited to a specific geographical location but encompasses the new heaven and new earth promised in Revelation 21:1. It reflects the ultimate fulfillment of God's kingdom, where His people will dwell in peace and righteousness.

(5) The meek.--The word so rendered was probably used by St. Matthew in its popular meaning, without any reference to the definition which ethical writers had given of it, but it may be worth while to recall Aristotle's account of it (Eth. Nicom. v. 5) as the character of one who has the passion of resentment under control, and who is therefore tranquil and untroubled, as in part determining the popular use of the word, and in part also explaining the beatitude.

They shall inherit the earth.--The words may be partly allusive to the "kingdom of the saints of the Most High" in that prophecy of Daniel (Daniel 7:27) which had done so much to fashion the Messianic expectations of the time. They have, however, a wider and continuous fulfilment. The influence of the meek and self-controlled is in the long-run greater than that of the impulsive and passionate. Their serenity helps them to find the maximum of true joy in all conditions of life; for to them the earth is not a stage for self-assertion and the graspings of desire, but an "inheritance" which they have received from their Father.

Many of the best MSS. invert the order of Matthew 5:4-5, and this arrangement has, at all events, the merit of bringing out the latent antithesis between the kingdom of heaven in its unseen greatness and the visible inheritance of the earth.

Verse 5. - Blessed are the meek. In this Beatitude our Lord still quotes Old Testament expressions. The phrase, "shall inherit the earth," comes even in Isaiah 60:21, only two verses before Isaiah 61:1, 2, to which he has already referred. In the present copies of the LXX. it is found also in Isaiah 61:7, but there it is evidently a corruption. It occurs also in Psalm 37:9, 11, 22, 29, 34; and since in the eleventh verse of the psalm it is directly said of the meek: "But the meek shall inherit the land (LXX., οἱ δὲ πραεῖς κληρονομήσουσιν γῆν)," it is, doubtless, from this latter passage that our Lord borrows the phrase. The meaning attributed by our Lord to the word meek is not clear. The ordinary use of the words πραυ'´ς, πραυ'´της, in the New Testament refers solely to the relation of men to men, and this is the sense in which οἱ πραεῖς is taken by most commentators here. But with this sense, taken barely and solely, there seems to be no satisfactory explanation of the position of the Beatitude. Vers. 3 and 4 refer to men in their relation to God; ver. 6, to say the least, includes the relation of men to God; what has ver. 5 to do here if it refers solely to the relation of men to men? It would have come very naturally either before or after ver. 9 ("the peacemakers"); but why here? The reason, however, for the position of the Beatitude lies in the true conception of meekness. While the thought is here primarily that of meekness exhibited towards men (as is evident from the implied contrast in they shall inherit the earth), yet meekness towards men is closely connected with, and is the result of, meekness towards God. This is not exactly humility (ταπεινοφροσύνη, which, as regards God, is equivalent to a sense of creatureliness or dependence; cf. Trench, 'Syn.,' § 42.). Meekness is rather the attitude of the soul towards another when that other is in a state of activity towards it. It is the attitude of the disciple to the teacher when teaching; of the son to the father when exercising his paternal authority; of the servant to the master when giving him orders. It is therefore essentially as applicable to the relation of man to God as to that of man to man. It is for this reason that we find ענוה ענוvery frequently used of man's relation to God, in fact, more often than of man's relation to man; and this common meaning of ענו must be specially remembered here, where the phrase is taken directly from the Old Testament. Weiss ('Matthaus-ev.') objects to Tholuck adducing the evidence of the Hebrew words, on the ground that the Greek terms are used solely of the relation to man, and that this usage is kept to throughout the New Testament. But the latter statement is hardly true. For, not to mention Matthew 11:29, in which the reference is doubtful, James 1:21 certainly refers to the meekness shown towards God in receiving his word. "The Scriptural πραότης," says Trench, loc. cit.," is not in a man's outward behaviour only; nor yet in his relations to his fellow-men; as little in his mere natural disposition. Rather is it an inwrought grace of the soul; and the exercises of it are first and chiefly towards God (Matthew 11:29; James 1:21). It is that temper of spirit in which we accept his dealings with us as good, and therefore without disputing or resisting; and it is closely linked with the ταπεωοφροσύνη, and follows directly upon it (Ephesians 4:2; Colossians 3:12; cf. Zephaniah 3:12), because it is only the humble heart which is also the meek; and which, as such, does not fight against God, and more or less struggle and contend with him." Yet, as this meekness must be felt towards God not only in his direct dealings with the soul, but also in his indirect dealings (i.e. by secondary means and agents), it must also be exhibited towards men. Meekness towards God necessarily issues in meekness towards men. Our Lord's concise teaching seizes, therefore, on this furthest expression of meekness. Thus it is not meekness in the relation of man to man barely staled, of which Christ here speaks, but meekness in the relation of man to man, with its prior and presupposed fact of meekness in the relation of man to God. Shall inherit the earth. In the Psalm this is equivalent to the land of Palestine, and the psalmist means that, though the wicked may have temporary power, yet God's true servants shall really and finally have dominion in the land. But what is intended here? Probably our Lord's audience understood the phrase on his lips as a Messianic adaptation of the original meaning, and as therefore implying that those who manifested a meek reception of his will would obtain that full possession of the land of Palestine which was now denied to the Israelites through the conquest of the Romans. But to our Lord, and to the evangelist who, years after, recorded them, the meaning of the words must have been much fuller, corresponding, in fact, to the true meaning of the "kingdom of heaven," viz. that the meek shall inherit - shall receive, as their rightful possession from their Father, the whole earth; renewed, it may be (Isaiah 11:6-9; Isaiah 65:25; Revelation 21:1), but still the earth (Romans 8:21), with all the powers of nature therein implied. Of this the conquest of nature already gained through the civilization produced under Christianity is at once the promise and, though but in a small degree, the firstfruits.

Parallel Commentaries ...


Blessed [are]
Μακάριοι (Makarioi)
Adjective - Nominative Masculine Plural
Strong's 3107: Happy, blessed, to be envied. A prolonged form of the poetical makar; supremely blest; by extension, fortunate, well off.

the
οἱ (hoi)
Article - Nominative Masculine Plural
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

meek,
πραεῖς (praeis)
Adjective - Nominative Masculine Plural
Strong's 4239: Mild, gentle. Apparently a primary word; mild, i.e. humble.

for
Ὅτι (Hoti)
Conjunction
Strong's 3754: Neuter of hostis as conjunction; demonstrative, that; causative, because.

they
αὐτοὶ (autoi)
Personal / Possessive Pronoun - Nominative Masculine 3rd Person Plural
Strong's 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.

will inherit
κληρονομήσουσιν (klēronomēsousin)
Verb - Future Indicative Active - 3rd Person Plural
Strong's 2816: To inherit, obtain (possess) by inheritance, acquire. From kleronomos; to be an heir to.

the
τὴν (tēn)
Article - Accusative Feminine Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

earth.
γῆν (gēn)
Noun - Accusative Feminine Singular
Strong's 1093: Contracted from a primary word; soil; by extension a region, or the solid part or the whole of the terrene globe.


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NT Gospels: Matthew 5:5 Blessed are the gentle for they shall (Matt. Mat Mt)