Mt 5:1-12a
1When [Jesus] saw the crowds, he went up the mountain, and after he had sat down, his disciples came to him. 2He began to teach them, saying:
3“Blessed are the poor in spirit,/ for theirs is the kingdom of heaven./ 4Blessed are they who mourn,/ for they will be comforted./ 5Blessed are the meek,/ for they will inherit the land./ 6Blessed are they who hunger and thirst for righteousness,/ for they will be satisfied./ 7Blessed are the merciful,/ for they will be shown mercy./ 8Blessed are the clean of heart,/ for they will see God./ 9Blessed are the peacemakers,/ for they will be called children of God./ 10Blessed are they who are persecuted for the sake of righteousness,/ for theirs is the kingdom of heaven.
11Blessed are you when they insult you and persecute you and utter every kind of evil against you [falsely] because of me. 12Rejoice and be glad, for your reward will be great in heaven.”
"BLESSED: This term (Greek makarios) is used to designate the condition of individuals or groups who are faithful and righteous, and, therefore, enjoy God’s favor. This concept is found, with some variations, in the Old and New Testaments, as well as in apocryphal writings.
In the Old Testament, the concept of blessedness is found most frequently in the Psalms. It is based on the doctrine that those who love and obey Yahweh are promised material and spiritual well-being. Such blessings are expected to be realized in this life since belief in the afterlife developed late in Israel, around the time of the Babylonian exile which started in 597 BC. Examples of “macarism” may be found in the Psalms: 1:1; 2:12; 32:1-2; 40:4; 41:1; 65:4; 84:4-5. Occasionally, though, experiences of pain and loss were interpreted as means to greater wisdom and blessedness (see Ps 94:12-15; Jb 42).
“Blessedness” occurs more prominently in the New Testament, especially in Matthew and Luke. The idea is expressed also in other writings: Jn 20:29; Rom 4:7, 8; Rv 1:3; 14:13. The major distinction of the New Testament teaching is the emphasis on the spiritual and eschatological character of the reward. Hence, blessedness can be paradoxical: the situation of the person in the present life may not appear good, but reward rests upon the power and the promise of God. Moreover, reward does not depend on the worthiness of human beings, but rather on God’s graciousness in Christ.