Matthew 5:4

Analysis & Commentary

Blessed are they that mourn: for they shall be comforted. The second beatitude seems paradoxical—how can mourners be blessed? Yet Jesus declares divine favor rests upon those who mourn, promising they will receive divine comfort. The Greek verb πενθέω (pentheō, "mourn") denotes intense grief, the deepest sorrow, the kind of anguish expressed at a loved one's death. This isn't mild sadness, temporary disappointment, or fleeting melancholy, but profound heartbreak and soul-deep grief that refuses superficial consolation.

What do the blessed mourn? The context of the Beatitudes and broader Sermon on the Mount suggests several dimensions of godly grief. First and primarily, mourning over personal sin—grief over our rebellion against God, sorrow for how we've dishonored Christ, heartbreak over our moral failures and spiritual corruption. This is the "godly sorrow" that "worketh repentance to salvation" (2 Corinthians 7:10), contrasted with "the sorrow of the world" that "worketh death." When Isaiah saw God's holiness, he cried "Woe is me! for I am undone; because I am a man of unclean lips" (Isaiah 6:5). When Peter recognized Christ's deity after the miraculous catch of fish, he fell at Jesus's feet saying "Depart from me; for I am a sinful man, O Lord" (Luke 5:8). When the tax collector in Jesus's parable prayed, he beat his breast crying "God be merciful to me a sinner" (Luke 18:13). This mourning flows directly from poverty of spirit—those who recognize their spiritual bankruptcy grieve over the sin that created their bankruptcy.

Second, mourning over the world's sinfulness—grief over evil, injustice, suffering, and Satan's kingdom. Lot's "righteous soul" was "vexed" by the "filthy conversation of the wicked" in Sodom, seeing and hearing their "unlawful deeds" day after day (2 Peter 2:7-8). Jeremiah wept over Jerusalem's sin: "Oh that my head were waters, and mine eyes a fountain of tears, that I might weep day and night for the slain of the daughter of my people!" (Jeremiah 9:1). Paul had "great heaviness and continual sorrow" in his heart for his unbelieving Jewish kinsmen (Romans 9:2). Jesus Himself wept over Jerusalem's hard-hearted rejection: "O Jerusalem, Jerusalem, thou that killest the prophets... how often would I have gathered thy children together... and ye would not!" (Matthew 23:37). Blessed mourners grieve over abortion, human trafficking, racial injustice, poverty, exploitation, blasphemy, idolatry, and all manifestations of sin's curse.

Third, mourning over suffering and loss—grief over death, disease, broken relationships, shattered dreams, life's painful trials. Christianity doesn't demand stoic suppression of sorrow or pretended happiness despite suffering. Jesus wept at Lazarus's tomb even knowing He would raise him (John 11:35). Paul acknowledged "sorrow upon sorrow" at Epaphroditus's illness (Philippians 2:27). Biblical faith permits lament, expressed powerfully throughout the Psalms where believers honestly pour out anguish, confusion, and pain before God. The Beatitudes don't romanticize suffering but acknowledge life's heartbreaks and promise divine comfort for those who grieve.

"They shall be comforted" (αὐτοὶ παρακληθήσονται/autoi paraklēthēsontai) promises divine consolation. The future passive verb indicates God Himself will comfort—not through human effort or self-help strategies but through divine intervention. The verb παρακαλέω (parakaleō) means to comfort, encourage, console, strengthen. It shares the root with παράκλητος (paraklētos, "Comforter" or "Helper"), the Holy Spirit's title (John 14:16, 26; 15:26; 16:7). Paul calls God "the Father of mercies, and the God of all comfort; Who comforteth us in all our tribulation" (2 Corinthians 1:3-4). Isaiah prophesied of Messiah: "The Spirit of the Lord GOD is upon me... to comfort all that mourn; To appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness" (Isaiah 61:1-3).

This comfort comes partially in this life through the Spirit's ministry, the Word's promises, the church's fellowship, and hope's sustenance. But ultimate comfort awaits the eschaton when "God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away" (Revelation 21:4). Those who mourn now will receive consummate comfort then. The beatitude thus creates eschatological tension—present mourning, future comfort—calling believers to grieve without losing hope, to lament without despairing, to weep while trusting God's coming consolation.

Historical Context

First-century Judaism understood mourning's spiritual significance, particularly in contexts of national suffering and messianic hope. Israel had experienced centuries of foreign domination—Assyrian conquest, Babylonian exile, Persian rule, Greek oppression under Antiochus Epiphanes (whose desecration of the temple sparked the Maccabean revolt), and now Roman occupation. Faithful Jews mourned not only personal losses but national apostasy, temple defilement, and covenant unfaithfulness that they believed had brought divine judgment and foreign oppression.

Prophetic texts promised comfort for mourning Israel. Isaiah repeatedly declares God will comfort His people: "Comfort ye, comfort ye my people, saith your God" (Isaiah 40:1). "As one whom his mother comforteth, so will I comfort you; and ye shall be comforted in Jerusalem" (Isaiah 66:13). These prophecies anticipated messianic restoration when God would end Israel's suffering, forgive their sins, restore their fortunes, and establish His kingdom. Jesus's beatitude announces that this promised comfort has arrived in His ministry—not through political revolution or military victory over Rome, but through spiritual renewal and kingdom inauguration.

The cultural context also included formal mourning practices. Professional mourners wailed at funerals, families observed extended mourning periods (thirty days for parents, seven days for other close relatives), and expressions of grief were loud, physical, and public—tearing garments, wearing sackcloth, sitting in ashes, fasting, weeping aloud. This cultural familiarity with public mourning would make Jesus's beatitude immediately accessible while simultaneously challenging superficial religiosity that performed external mourning rituals without internal heart grief over sin.

Early Christians faced intense persecution, loss, suffering, and martyrdom. This beatitude provided crucial comfort—their present tears were temporary, their suffering wasn't meaningless, and God would ultimately vindicate and console them. Church history records countless testimonies of martyrs who faced death with supernatural peace, sustained by hope of eternal comfort. The beatitude also challenged the Roman Stoic ideal of apatheia (absence of passion, emotional detachment) that prized suppressing grief and maintaining stoic calm despite circumstances. Christianity affirmed grief's legitimacy while grounding hope in resurrection and restoration.

Questions for Reflection

• Do you grieve over your own sin with the same intensity you grieve over others' sins, or have you become calloused and comfortable with your moral failures?
• How can the church create space for lament, honest grief, and authentic mourning without sliding into despair or losing gospel hope?
• What injustices or evils in our culture should provoke godly mourning among Christians, moving us beyond mere outrage to heartbroken intercession and costly action?
• How does the promise of future comfort enable us to mourn deeply in the present without losing hope or becoming paralyzed by sorrow?
• In what ways does contemporary Christianity's emphasis on happiness and positive thinking suppress the biblical call to mourn over sin and suffering?