FACING STONES, CLAWS, AND TEETH

 

Fortunate are they who are persecuted because of righteousness, because theirs is the kingship of the heavens.

Makarioi hoi dediōgmenoi heneken dikaiosunès, hoti autōn estin hè basileia tōn ouranōn.

 

Interestingly, the second part of this sentence is an exact copy of that in the first Beatitude: the kingship of heaven there belonged to the beggars in spirit, here to those who are persecuted for their righteous, or just, behaviour. So either these two share the heavenly reign, or they are the same people; or, conceivably, there is poetry and hyperbole at work here. For later on, in Matthew 14:19, he says of the little children that “the kingdom of heaven belongs to such as these”.

 

There is no confusion about the words. Basileia means ‘kingdom’ in the sense of the office, not the geography – so ‘kingship, dominion, reign’. The heaven, or heavens, is/are the seat of divinity. So if this basileia is variously attributed to the poor in sprit, the righteous victims of persecution, and ‘such as’ little children, it is the thought, not the words, that needs to be teased out. Let us try to imagine that it might refer to the same people. Who would they be?

 

We have seen that the ptōchoi tōi pneumati are likely to be those who in their love for the Father tend to be simple, uncomplicated; and in fact the expression that instinctively occurred to me was ‘as children’ who trust their parent without complication. So the first and the third indications of who is referred to here agree.

But what about the persecution?

 

Why are they being persecuted? hekenen dikaiosunès: for the sake of – the translations say ‘righteousness’ but the noun can also mean ‘justice’ of ‘(the things of) the law’. They are being persecuted (the verb can also mean ‘prosecuted’) for the sake of, because of, justice – being just, being righteous. They practice that which, in an earlier Beatitude, people hungered and thirsted for. And for doing so, they are persecuted. By whom? The answer is not given, but there are plenty of examples in the New Testament (and in the Old, for that matter). It might be the religious authorities, the Scribes and Pharisees, the High Priests, who after all were on the way to persecuting Him for the very same reason; it might be the Romans, whose persecution of Christians reached a paroxysm under Diocletian and Galerius (303-311 AD), but who persecuted them for nonconformity to new Romanising edicts: among the Christians themselves, such nonconformity may well have been considered ‘righteous’.

 

So what it amounts to is that the simple, the innocent, the poor in spirit are those who know instinctively how to react to the Father’s love, and who therefore are likely to be victims of the kind of authority that demands obedience over any other behaviour, and punishes those who obey a different lordship: ‘my basileia is not of this world’ says Yeshua to Pilatus. 

 

What we see happening at this point in the Sermon on the Mount is the movement away from the declaration of good fortune to those of a certain nature or those in a certain condition, and toward a similar declaration toward those to whom certain grim realities are happening. Yeshua is modulating toward the beginning, and in future overwhelming, pattern of opposition that He will undergo first, and that awaits His followers afterwards. We see here the seeds of the martyrs’ blessedness.

Image: Execution by wild beasts (Ziten mosaic ca. AD 200)