The Meaning of Matthew 5:11 Explained

Matthew 5:11

KJV: Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake.

YLT: Happy are ye whenever they may reproach you, and may persecute, and may say any evil thing against you falsely for my sake --

Darby: Blessed are ye when they may reproach and persecute you, and say every wicked thing against you, lying, for my sake.

ASV: Blessed are ye when men'shall reproach you, and persecute you, and say all manner of evil against you falsely, for my sake.

KJV Reverse Interlinear

Blessed  are ye,  when  [men] shall revile  you,  and  persecute  [you], and  shall say  all manner  of evil  against  you  falsely,  for my sake. 

What does Matthew 5:11 Mean?

Context Summary

Matthew 5:10-16 - The New Salt And Light Of Human Society
We must expect to be persecuted, if we hold up the pure light of a consistent life amid the evils of the world. Men hate the light which exposes their misdeeds. They will tolerate you only so long as you leave them alone. But the universal testimony of those who have suffered thus is that the Son of man walks through the furnace beside His faithful martyrs.
Our holy lives ought to act as salt to arrest the corruption around us. It is said that the presence of a child has arrested many a crime. A sudden silence should fall on certain kinds of conversation when we enter the room. But it is very easy to lose our saltness, as did Lot in Sodom and the seven churches of Asia. See also Ezekiel 15:2-5. Our lives ought to serve also as light. The spirit of man is a candle. See Proverbs 20:27. We need to be kindled by the nature of God. Men light candles and God will light you. Let us burn and shine as John did, John 5:35. Beware of the bushel and ask God to choose your stand. [source]

Chapter Summary: Matthew 5

1  Jesus' sermon on the mount:
3  The Beattitudes;
13  the salt of the earth;
14  the light of the world
17  He came to fulfill the law
21  What it is to kill;
27  to commit adultery;
33  to swear
38  He exhorts to forgive wrong,
43  to love our enemies;
48  and to labor after perfection

Greek Commentary for Matthew 5:11

Falsely, for my sake [πσευδομενοι ενεκεν εμου]
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 (μιστος — misthos) in heaven. No prize awaits one there who deserves all the evil said of him and done to him here. [source]

Reverse Greek Commentary Search for Matthew 5:11

Matthew 5:3 Blessed [μακαριοι]
The English word “blessed” is more exactly represented by the Greek verbal ευλογητοι — eulogētoi as in Luke 1:68 of God by Zacharias, or the perfect passive participle ευλογημενος — eulogēmenos as in Luke 1:42 of Mary by Elizabeth and in Matthew 21:9. Both forms come from ευλογεω — eulogeō to speak well of The Greek word here English has thus ennobled “blessed” to a higher rank than “happy.” But “happy” is what Jesus said and the Braid Scots New Testament dares to say “Happy” each time here as does the Improved Edition of the American Bible Union Version. The Greek word is as old as Homer and Pindar and was used of the Greek gods and also of men, but largely of outward prosperity. Then it is applied to the dead who died in the Lord as in Revelation 14:13. Already in the Old Testament the Septuagint uses it of moral quality. “Shaking itself loose from all thoughts of outward good, it becomes the express symbol of a happiness identified with pure character. Behind it lies the clear cognition of sin as the fountain-head of all misery, and of holiness as the final and effectual cure for every woe. For knowledge as the basis of virtue, and therefore of happiness, it substitutes faith and love” (Vincent). Jesus takes this word “happy” and puts it in this rich environment. “This is one of the words which have been transformed and ennobled by New Testament use; by association, as in the Beatitudes, with unusual conditions, accounted by the world miserable, or with rare and difficult” (Bruce). It is a pity that we have not kept the word “happy” to the high and holy plane where Jesus placed it. “If you know these things, happy “Happy And Paul applies this adjective to God, “according to the gospel of the glory of the happy The term “Beatitudes” (Latin beatus) comes close to the meaning of Christ here by οτι — makarioi It will repay one to make a careful study of all the “beatitudes” in the New Testament where this word is employed. It occurs nine times here (Matthew 5:3-11), though the beatitudes in Matthew 5:10 and Matthew 5:11 are very much alike. The copula is not expressed in either of these nine beatitudes. In each case a reason is given for the beatitude, “for” That is of small moment. “The originality of Jesus lies in putting the due value on these thoughts, collecting them, and making them as prominent as the Ten Commandments. No greater service can be rendered to mankind than to rescue from obscurity neglected moral commonplaces “ (Bruce). Jesus repeated his sayings many times as all great teachers and preachers do, but this sermon has unity, progress, and consummation. It does not contain all that Jesus taught by any means, but it stands out as the greatest single sermon of all time, in its penetration, pungency, and power. [source]
James 1:5 Let him ask [αιτειτω]
Present active imperative of αιτεω — aiteō “let him keep on asking.”Of God (παρα του τεου — para tou theou). “From (from beside) God,” ablative case with παρα — para Liberally (απλως — haplōs). This old adverb occurs here only in the N.T. (from απλους — haplous single-fold, Matthew 6:22, and απλοτης — haplotēs simplicity, generosity, is common - 2 Corinthians 8:2; Romans 12:8). But the adverb is common in the papyri by way of emphasis as simply or at all (Moulton and Milligan‘s Vocabulary). Mayor argues for the sense of “unconditionally” (the logical moral sense) while Hort and Ropes agree and suggest “graciously.” The other sense of “abundantly” or “liberally” suits the idea in απλοτης — haplotēs in 2 Corinthians 8:2; Romans 12:8, but no example of the adverb in this sense has been found unless this is one here. See Isaiah 55:1 for the idea of God‘s gracious giving and the case of Solomon (1 Kings 3:9-12; Proverbs 2:3).Upbraideth not Present active participle of ονειδιζω — oneidizō (old verb to reproach, to cast in one‘s teeth, Matthew 5:11) in the ablative case like διδοντος — didontos agreeing with τεου — theou and with the usual negative of the participle This is the negative statement of διδοντος απλως — didontos haplōs (giving graciously). The evil habit of giving stinging words along with the money is illustrated in Sirach 41:22 and Plutarch (Deut adulat., p. 64A). ] Cf. Hebrews 4:16.And it shall be given him (και δοτησεται αυτωι — kai dothēsetai autōi). First future passive of διδωμι — didōmi a blessed promise in accord with the words of Jesus (Matthew 7:7, Matthew 7:11; Luke 11:13), meaning here not only “wisdom,” but all good gifts, including the Holy Spirit. There are frequent reminiscences of the words of Jesus in this Epistle. [source]
James 1:5 Upbraideth not [μη ονειδιζοντος]
Present active participle of ονειδιζω — oneidizō (old verb to reproach, to cast in one‘s teeth, Matthew 5:11) in the ablative case like διδοντος — didontos agreeing with τεου — theou and with the usual negative of the participle This is the negative statement of διδοντος απλως — didontos haplōs (giving graciously). The evil habit of giving stinging words along with the money is illustrated in Sirach 41:22 and Plutarch (Deut adulat., p. 64A). ] Cf. Hebrews 4:16.And it shall be given him (και δοτησεται αυτωι — kai dothēsetai autōi). First future passive of διδωμι — didōmi a blessed promise in accord with the words of Jesus (Matthew 7:7, Matthew 7:11; Luke 11:13), meaning here not only “wisdom,” but all good gifts, including the Holy Spirit. There are frequent reminiscences of the words of Jesus in this Epistle. [source]
1 Peter 1:7 Being more precious [πολυτιμοτερον]
No word for “being” Ablative case after the comparative adjective.That perisheth Present middle articular participle of απολλυμι — apollumi to destroy. Even gold perishes (wears away).Though it is proved by fire (δια πυρος δε δοκιμαζομενου — dia puros de dokimazomenou). Present passive articular participle (in the ablative like χρυσιου — chrusiou) of δοκιμαζω — dokimazō (common verb for testing metals) with δε — de which gives a concessive sense to the participle. Faith stands the test of fire better than gold, but even gold is refined by fire.That might be found Purpose clause with ινα — hina and the first aorist passive subjunctive of ευρισκω — heuriskō common verb, to find. As in 2 Peter 3:14, this is the result of the probation by God as the Refiner of hearts.Unto praise and glory and honour (εις επαινον και δοχαν και τιμην — eis epainon kai doxan kai timēn). Here probably both to God and man in the result. Cf. Matthew 5:11.; Romans 2:7, Romans 2:10; 1 Timothy 1:17.At the revelation of Jesus Christ So also in 1 Peter 1:13; 1 Peter 4:13; 2 Thessalonians 1:7; 1 Corinthians 1:7; Luke 17:30 of the second coming of Christ as the Judge and Rewarder (Bigg). [source]
1 Peter 1:7 That perisheth [του απολλυμενου]
Present middle articular participle of απολλυμι — apollumi to destroy. Even gold perishes (wears away).Though it is proved by fire (δια πυρος δε δοκιμαζομενου — dia puros de dokimazomenou). Present passive articular participle (in the ablative like χρυσιου — chrusiou) of δοκιμαζω — dokimazō (common verb for testing metals) with δε — de which gives a concessive sense to the participle. Faith stands the test of fire better than gold, but even gold is refined by fire.That might be found Purpose clause with ινα — hina and the first aorist passive subjunctive of ευρισκω — heuriskō common verb, to find. As in 2 Peter 3:14, this is the result of the probation by God as the Refiner of hearts.Unto praise and glory and honour (εις επαινον και δοχαν και τιμην — eis epainon kai doxan kai timēn). Here probably both to God and man in the result. Cf. Matthew 5:11.; Romans 2:7, Romans 2:10; 1 Timothy 1:17.At the revelation of Jesus Christ So also in 1 Peter 1:13; 1 Peter 4:13; 2 Thessalonians 1:7; 1 Corinthians 1:7; Luke 17:30 of the second coming of Christ as the Judge and Rewarder (Bigg). [source]
1 Peter 1:7 That might be found [ινα ευρετηι]
Purpose clause with ινα — hina and the first aorist passive subjunctive of ευρισκω — heuriskō common verb, to find. As in 2 Peter 3:14, this is the result of the probation by God as the Refiner of hearts.Unto praise and glory and honour (εις επαινον και δοχαν και τιμην — eis epainon kai doxan kai timēn). Here probably both to God and man in the result. Cf. Matthew 5:11.; Romans 2:7, Romans 2:10; 1 Timothy 1:17.At the revelation of Jesus Christ So also in 1 Peter 1:13; 1 Peter 4:13; 2 Thessalonians 1:7; 1 Corinthians 1:7; Luke 17:30 of the second coming of Christ as the Judge and Rewarder (Bigg). [source]
1 Peter 1:7 Unto praise and glory and honour [εις επαινον και δοχαν και τιμην]
Here probably both to God and man in the result. Cf. Matthew 5:11.; Romans 2:7, Romans 2:10; 1 Timothy 1:17. [source]
1 Peter 4:14 For the name of Christ [εν ονοματι Χριστου]
“In the matter of the name of Christ.” For the idea see Matthew 5:11.; Matthew 19:29; Acts 5:41; Acts 9:16; Acts 21:13. This is the only N.T. example of just ονομα Χριστου — onoma Christou here used because of the use of Χριστιανος — Christianos in 1 Peter 4:16. For the beatitude μακαριοι — makarioi see Matthew 5:11.The Spirit of glory and the Spirit of God (το της δοχης και το του τεου πνευμα — to tēs doxēs kai to tou theou pneuma). Note repetition of the article (το — to) though πνευμα — pneuma only once. The reference is to the Holy Spirit, who is the Spirit of Glory and of God.Resteth upon you Quotation from Isaiah 11:2. Present middle indicative of αναπαυω — anapauō to give rest, refresh (Matthew 11:28). “He rests upon the Christian as the Shechinah rested upon the tabernacle” (Bigg). Cf. 1 Peter 1:8; Matthew 3:16. [source]

What do the individual words in Matthew 5:11 mean?

Blessed are you when they shall insult you and shall persecute [you] shall say all kinds of evil against you lying on account of Me
Μακάριοί ἐστε ὅταν ὀνειδίσωσιν ὑμᾶς καὶ διώξωσιν εἴπωσιν πᾶν πονηρὸν καθ’ ὑμῶν ψευδόμενοι ἕνεκεν ἐμοῦ

Μακάριοί  Blessed 
Parse: Adjective, Nominative Masculine Plural
Root: μακάριος  
Sense: blessed, happy.
ἐστε  are  you 
Parse: Verb, Present Indicative Active, 2nd Person Plural
Root: εἰμί  
Sense: to be, to exist, to happen, to be present.
ὀνειδίσωσιν  they  shall  insult 
Parse: Verb, Aorist Subjunctive Active, 3rd Person Plural
Root: ὀνειδίζω  
Sense: to reproach, upbraid, revile.
διώξωσιν  shall  persecute  [you] 
Parse: Verb, Aorist Subjunctive Active, 3rd Person Plural
Root: διώκω  
Sense: to make to run or flee, put to flight, drive away.
εἴπωσιν  shall  say 
Parse: Verb, Aorist Subjunctive Active, 3rd Person Plural
Root: λέγω  
Sense: to speak, say.
πᾶν  all  kinds  of 
Parse: Adjective, Accusative Neuter Singular
Root: πᾶς  
Sense: individually.
πονηρὸν  evil 
Parse: Adjective, Accusative Neuter Singular
Root: πονηρός  
Sense: full of labours, annoyances, hardships.
καθ’  against 
Parse: Preposition
Root: κατά 
Sense: down from, through out.
ψευδόμενοι  lying 
Parse: Verb, Present Participle Middle or Passive, Nominative Masculine Plural
Root: ψεύδομαι  
Sense: to lie, to speak deliberate falsehoods.
ἕνεκεν  on  account  of 
Parse: Preposition
Root: εἵνεκεν 
Sense: on account of, for the sake of, for.
ἐμοῦ  Me 
Parse: Personal / Possessive Pronoun, Genitive 1st Person Singular
Root: ἐγώ  
Sense: I, me, my.