Matthew 5:3

Christ begins his sermon with blessings, for he came into the world to bless us (Act 3:26), as the great High Priest of our profession; as the blessed Melchizedec; as He in whom all the families of the earth should be blessed, Gen 12:3. He came not only to purchase blessings for us, but to pour out and pronounce blessings on us; and here he does it as one having authority, as one that can command the blessing, even life for evermore, and that is the blessing here again and again promised to the good; his pronouncing them happy makes them so; for those whom he blesses, are blessed indeed. The Old Testament ended with a curse (Mal 4:6), the gospel begins with a blessing; for hereunto are we called, that we should inherit the blessing. Each of the blessings Christ here pronounces has a double intention: 1. To show who they are that are to be accounted truly happy, and what their characters are. 2. What that is wherein true happiness consists, in the promises made to persons of certain characters, the performance of which will make them happy. Now,

1. This is designed to rectify the ruinous mistakes of a blind and carnal world. Blessedness is the thing which men pretend to pursue; Who will make us to see good? Psa 4:6. But most mistake the end, and form a wrong notion of happiness; and then no wonder that they miss the way; they choose their own delusions, and court a shadow. The general opinion is, Blessed are they that are rich, and great, and honourable in the world; they spend their days in mirth, and their years in pleasure; they eat the fat, and drink the sweet, and carry all before them with a high hand, and have every sheaf bowing to their sheaf; happy the people that is in such a case; and their designs, aims, and purposes are accordingly; they bless the covetous (Psa 10:3); they will be rich. Now our Lord Jesus comes to correct this fundamental error, to advance a new hypothesis, and to give us quite another notion of blessedness and blessed people, which, however paradoxical it may appear to those who are prejudiced, yet is in itself, and appears to be to all who are savingly enlightened, a rule and doctrine of eternal truth and certainty, by which we must shortly be judged. If this, therefore, be the beginning of Christ's doctrine, the beginning of a Christian's practice must be to take his measures of happiness from those maxims, and to direct his pursuits accordingly.

2. It is designed to remove the discouragements of the weak and poor who receive the gospel, by assuring them that his gospel did not make those only happy that were eminent in gifts, graces, comforts, and usefulness; but that even the least in the kingdom of heaven, whose heart was upright with God, was happy in the honours and privileges of that kingdom.

3. It is designed to invite souls to Christ, and to make way for his law into their hearts. Christ's pronouncing these blessings, not at the end of his sermon, to dismiss the people, but at the beginning of it, to prepare them for what he had further to say to them, may remind us of mount Gerizim and mount Ebal, on which the blessings and cursings of the law were read, Deu 27:12, etc. There the curses are expressed, and the blessings only implied; here the blessings are expressed, and the curses implied: in both, life and death are set before us; but the law appeared more as a ministration of death, to deter us from sin; the gospel as a dispensation of life, to allure us to Christ, in whom alone all good is to be had. And those who had seen the gracious cures wrought by his hand (Mat 4:23, Mat 4:24), and now heard the gracious words proceeding out of his mouth, would say that he was all of a piece, made up of love and sweetness.

4. It is designed to settle and sum up the articles of agreement between God and man. The scope of the divine revelation is to let us know what God expects from us, and what we may then expect from him; and no where is this more fully set forth in a few words than here, nor with a more exact reference to each other; and this is that gospel which we are required to believe; for what is faith but a conformity to these characters, and a dependence upon these promises? The way to happiness is here opened, and made a highway (Isa 35:8); and this coming from the mouth of Jesus Christ, it is intimated that from him, and by him, we are to receive both the seed and the fruit, both the grace required, and the glory promised. Nothing passes between God and fallen man, but through his hand. Some of the wiser heathen had notions of blessedness different from the rest of mankind, and looking toward this of our Saviour. Seneca, undertaking to describe a blessed man, makes it out, that it is only an honest, good man that is to be so called: De Vit Beat. cap. 4. Cui nullum bonum malumque sit, nisi bonus malusque animus - Quem nec extollant fortuita, nec frangant - Cui vera voluptas erit voluptatum comtemplio - Cui unum bonum honestas, unum malum turpitudo. - In whose estimation nothing is good or evil, but a good or evil heart - Whom no occurrences elate or deject - Whose true pleasure consists in a contempt of pleasure - To whom the only good is virtue, and the only evil vice.

Our Saviour here gives us eight characters of blessed people; which represent to us the principal graces of a Christian. On each of them a present blessing is pronounced; Blessed are they; and to each a future blessing is promised, which is variously expressed, so as to suit the nature of the grace or duty recommended.

Do we ask then who are happy? It is answered,

I. The poor in spirit are happy, Mat 5:3. There is a poor-spiritedness that is so far from making men blessed that it is a sin and a snare - cowardice and base fear, and a willing subjection to the lusts of men. But this poverty of spirit is a gracious disposition of soul, by which we are emptied of self, in order to our being filled with Jesus Christ. To be poor in spirit is, 1. To be contentedly poor, willing to be emptied of worldly wealth, if God orders that to be our lot; to bring our mind to our condition, when it is a low condition. Many are poor in the world, but high in spirit, poor and proud, murmuring and complaining, and blaming their lot, but we must accommodate ourselves to our poverty, must know how to be abased, Phi 4:12. Acknowledging the wisdom of God in appointing us to poverty, we must be easy in it, patiently bear the inconveniences of it, be thankful for what we have, and make the best of that which is. It is to sit loose to all worldly wealth, and not set our hearts upon it, but cheerfully to bear losses and disappointments which may befall us in the most prosperous state. It is not, in pride or pretence, to make ourselves poor, by throwing away what God has given us, especially as those in the church of Rome, who vow poverty, and yet engross the wealth of the nations; but if we be rich in the world we must be poor in spirit, that is, we must condescend to the poor and sympathize with them, as being touched with the feeling of their infirmities; we must expect and prepare for poverty; must not inordinately fear or shun it, but must bid it welcome, especially when it comes upon us for keeping a good conscience, Heb 10:34. Job was poor in spirit, when he blessed God in taking away, as well as giving. 2. It is to be humble and lowly in our own eyes. To be poor in spirit, is to think meanly of ourselves, of what we are, and have, and do; the poor are often taken in the Old Testament for the humble and self-denying, as opposed to those that are at ease, and the proud; it is to be as little children in our opinion of ourselves, weak, foolish, and insignificant, Mat 18:4; Mat 19:14. Laodicea was poor in spirituals, wretchedly and miserably poor, and yet rich in spirit, so well increased with goods, as to have need of nothing, Rev 3:17. On the other hand, Paul was rich in spirituals, excelling most in gifts and graces, and yet poor in spirit, the least of the apostles, less than the least of all saints, and nothing in his own account. It is to look with a holy contempt upon ourselves, to value others and undervalue ourselves in comparison of them. It is to be willing to make ourselves cheap, and mean, and little, to do good; to become all things to all men. It is to acknowledge that God is great, and we are mean; that he is holy and we are sinful; that he is all and we are nothing, less than nothing, worse than nothing; and to humble ourselves before him, and under his mighty hand. 3. It is to come off from all confidence in our own righteousness and strength, that we may depend only upon the merit of Christ for our justification, and the spirit and grace of Christ for our sanctification. That broken and contrite spirit with which the publican cried for mercy to a poor sinner, is that poverty of spirit. We must call ourselves poor, because always in want of God's grace, always begging at God's door, always hanging on in his house.

Now, (1.) This poverty in spirit is put first among the Christian graces. The philosophers did not reckon humility among their moral virtues, but Christ puts it first. Self-denial is the first lesson to be learned in his school, and poverty of spirit entitled to the first beatitude. The foundation of all other graces is laid in humility. Those who would build high must begin low; and it is an excellent preparative for the entrance of gospel-grace into the soul; it fits the soil to receive the seed. Those who are weary and heavy laden, are the poor in spirit, and they shall find rest with Christ.

(2.) They are blessed. Now they are so, in this world. God looks graciously upon them. They are his little ones, and have their angels. To them he gives more grace; they live the most comfortable lives, and are easy to themselves and all about them, and nothing comes amiss to them; while high spirits are always uneasy.

(3.) Theirs is the kingdom of heaven. The kingdom of grace is composed of such; they only are fit to be members of Christ's church, which is called the congregation of the poor (Psa 74:19); the kingdom of glory is prepared for them. Those who thus humble themselves, and comply with God when he humbles them, shall be thus exalted. The great, high spirits go away with the glory of the kingdoms of the earth; but the humble, mild, and yielding souls obtain the glory of the kingdom of heaven. We are ready to think concerning those who are rich, and do good with their riches, that, no doubt, theirs is the kingdom of heaven; for they can thus lay up in store a good security for the time to come; but what shall the poor do, who have not wherewithal to do good? Why, the same happiness is promised to those who are contentedly poor, as to those who are usefully rich. If I am not able to spend cheerfully for his sake, if I can but want cheerfully for his sake, even that shall be recompensed. And do not we serve a good master then?

II. They that mourn are happy (Mat 5:4); Blessed are they that mourn. This is another strange blessing, and fitly follows the former. The poor are accustomed to mourn, the graciously poor mourn graciously. We are apt to think, Blessed are the merry; but Christ, who was himself a great mourner, says, Blessed are the mourners. There is a sinful mourning, which is an enemy to blessedness - the sorrow of the world; despairing melancholy upon a spiritual account, and disconsolate grief upon a temporal account. There is a natural mourning, which may prove a friend to blessedness, by the grace of God working with it, and sanctifying the afflictions to us, for which we mourn. But there is a gracious mourning, which qualifies for blessedness, an habitual seriousness, the mind mortified to mirth, and an actual sorrow. 1. A penitential mourning for our own sins; this is godly sorrow, a sorrow according to God; sorrow for sin, with an eye to Christ, Zac 12:10. Those are God's mourners, who live a life of repentance, who lament the corruption of their nature, and their many actual transgressions, and God's withdrawings from them; and who, out of regard to God's honour, mourn also for the sins of others, and sigh and cry for their abominations, Eze 9:4. 2. A sympathizing mourning for the afflictions of others; the mourning of those who weep with them that weep, are sorrowful for the solemn assemblies, for the desolations of Zion (Zep 3:18; Psa 137:1), especially who look with compassion on perishing souls, and weep over them, as Christ over Jerusalem.

Now these gracious mourners, (1.) Are blessed. As in vain and sinful laughter the heart is sorrowful, so in gracious mourning the heart has a serious joy, a secret satisfaction, which a stranger does not intermeddle with. They are blessed, for they are like the Lord Jesus, who was a man of sorrows, and of whom we never read that he laughed, but often that he wept. The are armed against the many temptations that attend vain mirth, and are prepared for the comforts of a sealed pardon and a settled peace. (2.) They shall be comforted. Though perhaps they are not immediately comforted, yet plentiful provision is made for their comfort; light is sown for them; and in heaven, it is certain, they shall be comforted, as Lazarus, Luk 16:25. Note, The happiness of heaven consists in being perfectly and eternally comforted, and in the wiping away of all tears from their eyes. It is the joy of our Lord; a fulness of joy and pleasures for evermore; which will be doubly sweet to those who have been prepared for them by this godly sorrow. Heaven will be a heaven indeed to those who go mourning thither; it will be a harvest of joy, the return of a seed-time of tears (Psa 126:5, Psa 126:6); a mountain of joy, to which our way lies through a vale of tears. See Isa 66:10.

III. The meek are happy (Mat 5:5); Blessed are the meek. The meek are those who quietly submit themselves to God, to his word and to his rod, who follow his directions, and comply with his designs, and are gentle towards all men (Tit 3:2); who can bear provocation without being inflamed by it; are either silent, or return a soft answer; and who can show their displeasure when there is occasion for it, without being transported into any indecencies; who can be cool when others are hot; and in their patience keep possession of their own souls, when they can scarcely keep possession of any thing else. They are the meek, who are rarely and hardly provoked, but quickly and easily pacified; and who would rather forgive twenty injuries than revenge one, having the rule of their own spirits.

These meek ones are here represented as happy, even in this world. 1. They are blessed, for they are like the blessed Jesus, in that wherein particularly they are to learn of him, Mat 11:29. They are like the blessed God himself, who is Lord of his anger, and in whom fury is not. They are blessed, for they have the most comfortable, undisturbed enjoyment of themselves, their friends, their God; they are fit for any relation, and condition, any company; fit to live, and fit to die. 2. They shall inherit the earth; it is quoted from Psa 37:11, and it is almost the only express temporal promise in all the New Testament. Not that they shall always have much of the earth, much less that they shall be put off with that only; but this branch of godliness has, in a special manner, the promise of life that now is. Meekness, however ridiculed and run down, has a real tendency to promote our health, wealth, comfort, and safety, even in this world. The meek and quiet are observed to live the most easy lives, compared with the froward and turbulent. Or, They shall inherit the land (so it may be read), the land of Canaan, a type of heaven. So that all the blessedness of heaven above, and all the blessings of earth beneath, are the portion of the meek.

IV. They that hunger and thirst after righteousness are happy, Mat 5:6. Some understand this as a further instance of our outward poverty, and a low condition in this world, which not only exposes men to injury and wrong, but makes it in vain for them to seek to have justice done to them; they hunger and thirst after it, but such is the power on the side of their oppressors, that they cannot have it; they desire only that which is just and equal, but it is denied them by those that neither fear God nor regard men. This is a melancholy case! Yet, blessed are they, if they suffer these hardships for and with a good conscience; let them hope in God, who will see justice done, right take place, and will deliver the poor from their oppressors, Psa 103:6. Those who contentedly bear oppression, and quietly refer themselves to God to plead their cause, shall in due time be satisfied, abundantly satisfied, in the wisdom and kindness which shall be manifested in his appearances for them. But it is certainly to be understood spiritually, of such a desire as, being terminated on such an object, is gracious, and the work of God's grace in the soul, and qualifies for the gifts of the divine favour. 1. Righteousness is here put for all spiritual blessings. See Psa 24:5; Mat 6:33. They are purchased for us by the righteousness of Christ; conveyed and secured by the imputation of that righteousness to us; and confirmed by the faithfulness of God. To have Christ made of God to us righteousness, and to be made the righteousness of God in him; to have the whole man renewed in righteousness, so as to become a new man, and to bear the image of God; to have an interest in Christ and the promises - this is righteousness. 2. These we must hunger and thirst after. We must truly and really desire them, as one who is hungry and thirsty desires meat and drink, who cannot be satisfied with any thing but meat and drink, and will be satisfied with them, though other things be wanting. Our desires of spiritual blessings must be earnest and importunate; "Give me these, or else I die; every thing else is dross and chaff, unsatisfying; give me these, and I have enough, though I had nothing else." Hunger and thirst are appetites that return frequently, and call for fresh satisfactions; so these holy desires rest not in any thing attained, but are carried out toward renewed pardons, and daily fresh supplies of grace. The quickened soul calls for constant meals of righteousness, grace to do the work of every day in its day, as duly as the living body calls for food. Those who hunger and thirst will labour for supplies; so we must not only desire spiritual blessings, but take pains for them in the use of the appointed means. Dr. Hammond, in his practical Catechism, distinguishes between hunger and thirst. Hunger is a desire of food to sustain, such as sanctifying righteousness. Thirst is the desire of drink to refresh, such as justifying righteousness, and the sense of our pardon.

Those who hunger and thirst after spiritual blessings, are blessed in those desires, and shall be filled with those blessings. (1.) They are blessed in those desires. Though all desires of grace are not grace (feigned, faint desires are not), yet such a desire as this is; it is an evidence of something good, and an earnest of something better. It is a desire of God's own raising, and he will not forsake the work of his own hands. Something or other the soul will be hungering and thirsting after; therefore they are blessed who fasten upon the right object, which is satisfying, and not deceiving; and do not pant after the dust of the earth, Amo 2:7; Isa 55:2. (2.) They shall be filled with those blessings. God will give them what they desire to complete their satisfaction. It is God only who can fill a soul, whose grace and favour are adequate to its just desires; and he will fill those with grace for grace, who, in a sense of their own emptiness, have recourse to his fulness. He fills the hungry (Luk 1:53), satiates them, Jer 31:25. The happiness of heaven will certainly fill the soul; their righteousness shall be complete, the favour of God and his image, both in their full perfection.

V. The merciful are happy, Mat 5:7. This, like the rest, is a paradox; for the merciful are not taken to be the wisest, nor are likely to be the richest; yet Christ pronounces them blessed. Those are the merciful, who are piously and charitably inclined to pity, help, and succour persons in misery. A man may be truly merciful, who has not wherewithal to be bountiful or liberal; and then God accepts the willing mind. We must not only bear our own afflictions patiently, but we must, by Christian sympathy, partake of the afflictions of our brethren; pity must be shown (Job 6:14), and bowels of mercy put on (Col 3:12); and, being put on, they must put forth themselves in contributing all we can for the assistance of those who are any way in misery. We must have compassion on the souls of others, and help them; pity the ignorant, and instruct them; the careless, and warn them; those who are in a state of sin, and snatch them as brands out of the burning. We must have compassion on those who are melancholy and in sorrow, and comfort them (Job 16:5); on those whom we have advantage against, and not be rigorous and severe with them; on those who are in want, and supply them; which if we refuse to do, whatever we pretend, we shut up the bowels of our compassion, Jam 2:15, Jam 2:16; Jo1 3:17. Draw out they soul by dealing thy bread to the hungry, Isa 58:7, Isa 58:10. Nay, a good man is merciful to his beast.

Now as to the merciful. 1. They are blessed; so it was said in the Old Testament; Blessed is he that considers the poor, Psa 41:1. Herein they resemble God, whose goodness is his glory; in being merciful as he is merciful, we are, in our measure, perfect as he is perfect. It is an evidence of love to God; it will be a satisfaction to ourselves, to be any way instrumental for the benefit of others. One of the purest and most refined delights in this world, is that of doing good. In this word, Blessed are the merciful, is included that saying of Christ, which otherwise we find not in the gospels, It is more blessed to give than to receive, Act 20:35. 2. They shall obtain mercy; mercy with men, when they need it; he that watereth, shall be watered also himself (we know not how soon we may stand in need of kindness, and therefore should be kind); but especially mercy with God, for with the merciful he will show himself merciful, Psa 18:25. The most merciful and charitable cannot pretend to merit, but must fly to mercy. The merciful shall find with God sparing mercy (Mat 6:14), supplying mercy (Pro 19:17), sustaining mercy (Psa 41:2), mercy in that day (Ti2 1:18); may, they shall inherit the kingdom prepared for them (Mat 25:34, Mat 25:35); whereas they shall have judgment without mercy (which can be nothing short of hell-fire) who have shown no mercy.

VI. The pure in heart are happy (Mat 5:8); Blessed are the poor in heart, for they shall see God. This is the most comprehensive of all the beatitudes; here holiness and happiness are fully described and put together.

1. Here is the most comprehensive character of the blessed: they are pure in heart. Note, True religion consists in heart-purity. Those who are inwardly pure, show themselves to be under the power of pure and undefiled religion. True Christianity lies in the heart, in the purity of heart; the washing of that from wickedness, Jer 4:14. We must lift up to God, not only clean hands, but a pure heart, Psa 24:4, Psa 24:5; Ti1 1:5. The heart must be pure, in opposition to mixture - an honest heart that aims well; and pure, in opposition to pollution and defilement; as wine unmixed, as water unmuddied. The heart must be kept pure from fleshly lusts, all unchaste thoughts and desires; and from worldly lusts; covetousness is called filthy lucre; from all filthiness of flesh and spirit, all that which come out of the heart, and defiles the man. The heart must be purified by faith, and entire for God; must be presented and preserved a chaste virgin to Christ. Create in me such a clean heart, O God!

2. Here is the most comprehensive comfort of the blessed; They shall see God. Note, (1.) It is the perfection of the soul's happiness to see God; seeing him, as we may by faith in our present state, is a heaven upon earth; and seeing him as we shall in the future state, in the heaven of heaven. To see him as he is, face to face, and no longer through a glass darkly; to see him as ours, and to see him and enjoy him; to see him and be like him, and be satisfied with that likeness (Psa 17:15); and to see him for ever, and never lose the sight of him; this is heaven's happiness. (2.) The happiness of seeing God is promised to those, and those only, who are pure in heart. None but the pure are capable of seeing God, nor would it be a felicity to the impure. What pleasure could an unsanctified soul take in the vision of a holy God? As he cannot endure to look upon their iniquity, so they cannot endure to look upon his purity; nor shall any unclean thing enter into the new Jerusalem; but all that are pure in heart, all that are truly sanctified, have desires wrought in them, which nothing but the sight of God will sanctify; and divine grace will not leave those desires unsatisfied.

VII. The peace-makers are happy, Mat 5:9. The wisdom that is from above is first pure, and then peaceable; the blessed ones are pure toward God, and peaceable toward men; for with reference to both, conscience must be kept void of offence. The peace-makers are those who have, 1. A peaceable disposition: as, to make a lie, is to be given and addicted to lying, so, to make peace, is to have a strong and hearty affection to peace. I am for peace, Psa 120:7. It is to love, and desire, and delight in peace; to be put in it as in our element, and to study to be quiet. 2. A peaceable conversation; industriously, as far as we can, to preserve the peace that it be not broken, and to recover it when it is broken; to hearken to proposals of peace ourselves, and to be ready to make them to others; where distance is among brethren and neighbours, to do all we can to accommodate it, and to be repairers of the breaches. The making of peace is sometimes a thankless office, and it is the lot of him who parts a fray, to have blows on both sides; yet it is a good office, and we must be forward to it. Some think that this is intended especially as a lesson for ministers, who should do all they can to reconcile those who are at variance, and to promote Christian love among those under their charge.

Now, (1.) Such persons are blessed; for they have the satisfaction of enjoying themselves, by keeping the peace, and of being truly serviceable to others, by disposing them to peace. They are working together with Christ, who came into the world to slay all enmities, and to proclaim peace on earth. (2.) They shall be called the children of God; it will be an evidence to themselves that they are so; God will own them as such, and herein they will resemble him. He is the God of peace; the Son of God is the Prince of peace; the Spirit of adoption is a Spirit of peace. Since God has declared himself reconcilable to us all, he will not own those for his children who are implacable in their enmity to one another; for if the peacemakers are blessed, woe to the peace-breakers! Now by this it appears, that Christ never intended to have his religion propagated by fire and sword, or penal laws, or to acknowledge bigotry, or intemperate zeal, as the mark of his disciples. The children of this world love to fish in troubled waters, but the children of God are the peace-makers, the quiet in the land.

VIII. Those who are persecuted for righteousness' sake, are happy. This is the greatest paradox of all, and peculiar to Christianity; and therefore it is put last, and more largely insisted upon than any of the rest, Mat 5:10-12. This beatitude, like Pharaoh's dream, is doubled, because hardly credited, and yet the thing is certain; and in the latter part there is change of the person, "Blessed are ye - ye my disciples, and immediate followers. This is that which you, who excel in virtue, are more immediately concerned in; for you must reckon upon hardships and troubles more than other men." Observe here,

1. The case of suffering saints described; and it is a hard case, and a very piteous one.

(1.) They are persecuted, hunted, pursued, run down, as noxious beasts are, that are sought for to be destroyed; as if a Christian did caput gerere lupinum - bear a wolf's head, as an outlaw is said to do - any one that finds him may slay him; they are abandoned as the offscouring of all things; fined, imprisoned, banished, stripped of their estates, excluded from all places of profit and trust, scourged, racked, tortured, always delivered to death, and accounted as sheep for the slaughter. This has been the effect of the enmity of the serpent's seed against the holy seed, ever since the time of righteous Abel. It was so in Old Testament times, as we find, Heb 11:35, etc. Christ has told us that it would much more be so with the Christian church, and we are not to think it strange, Jo1 3:13. He has left us an example.

(2.) The are reviled, and have all manner of evil said against them falsely. Nicknames, and names of reproach, are fastened upon them, upon particular persons, and upon the generation of the righteous in the gross, to render them odious; sometimes to make them formidable, that they may be powerfully assailed; things are laid to their charge that they knew not, Psa 35:11; Jer 20:18; Act 17:6, Act 17:7. Those who have had no power in their hands to do them any other mischief, could yet do this; and those who have had power to persecute, had found it necessary to do this too, to justify themselves in their barbarous usage of them; they could not have baited them, if they had not dressed them in bear-skins; nor have given them the worst of treatment, if they had not first represented them as the worst of men. They will revile you, and persecute you. Note, Reviling the saints is persecuting them, and will be found so shortly, when hard speeches must be accounted for (Jde 1:15), and cruel mockings, Heb 11:36. They will say all manner of evil of you falsely; sometimes before the seat of judgment, as witnesses; sometimes in the seat of the scornful, with hypocritical mockers at feasts; they are the song of the drunkards; sometimes to face their faces, as Shimei cursed David; sometimes behind their backs, as the enemies of Jeremiah did. Note, There is no evil so black and horrid, which, at one time or other, has not been said, falsely, of Christ's disciples and followers.

(3.) All this is for righteousness' sake (Mat 5:10); for my sake, Mat 5:11. If for righteousness' sake, then for Christ's sake, for he is nearly interested in the work of righteousness. Enemies to righteousness are enemies to Christ. This precludes those from the blessedness who suffer justly, and are evil spoken of truly for their real crimes; let such be ashamed and confounded, it is part of their punishment; it is not the suffering, but the cause, that makes the martyr. Those suffer for righteousness' sake, who suffer because they will not sin against their consciences, and who suffer for doing that which is good. Whatever pretence persecutors have, it is the power of godliness that they have an enmity to; it is really Christ and his righteousness that are maligned, hated, and persecuted; For thy sake I have borne reproach, Psa 69:9; Rom 8:36.

2. The comforts of suffering saints laid down.

(1.) They are blessed; for they now, in their life-time, receive their evil things (Luk 16:25), and receive them upon a good account. They are blessed; for it is an honour to them (Act 5:41); it is an opportunity of glorifying Christ, of doing good, and of experiencing special comforts and visits of grace and tokens of his presence, Co2 1:5; Dan 3:25; Rom 8:29.

(2.) They shall be recompensed; Theirs is the kingdom of heaven. They have at present a sure title to it, and sweet foretastes of it; and shall ere long be in possession of it. Though there be nothing in those sufferings than can, in strictness, merit of God (for the sins of the best deserve the worst), yet this is here promised as a reward (Mat 5:12); Great is your reward in heaven: so great, as far to transcend the service. It is in heaven, future, and out of sight; but well secured, out of the reach of chance, fraud, and violence. Note, God will provide that those who lose for him, though it be life itself, shall not lose by him in the end. Heaven, at last, will be an abundant recompence for all the difficulties we meet with in our way. This is that which has borne up the suffering sai

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Blessed--Of the two words which our translators render "blessed," the one here used points more to what is inward, and so might be rendered "happy," in a lofty sense; while the other denotes rather what comes to us from without (as Mat 25:34). But the distinction is not always clearly carried out. One Hebrew word expresses both. On these precious Beatitudes, observe that though eight in number, there are here but seven distinct features of character. The eighth one--the "persecuted for righteousness' sake"--denotes merely the possessors of the seven preceding features, on account of which it is that they are persecuted (Ti2 3:12). Accordingly, instead of any distinct promise to this class, we have merely a repetition of the first promise. This has been noticed by several critics, who by the sevenfold character thus set forth have rightly observed that a complete character is meant to be depicted, and by the sevenfold blessedness attached to it, a perfect blessedness is intended. Observe, again, that the language in which these Beatitudes are couched is purposely fetched from the Old Testament, to show that the new kingdom is but the old in a new form; while the characters described are but the varied forms of that spirituality which was the essence of real religion all along, but had well-nigh disappeared under corrupt teaching. Further, the things here promised, far from being mere arbitrary rewards, will be found in each case to grow out of the characters to which they are attached, and in their completed form are but the appropriate coronation of them. Once more, as "the kingdom of heaven," which is the first and the last thing here promised, has two stages--a present and a future, an initial and a consummate stage--so the fulfilment of each of these promises has two stages--a present and a future, a partial and a perfect stage.

Blessed are the poor in spirit--All familiar with Old Testament phraseology know how frequently God's true people are styled "the poor" (the "oppressed," "afflicted," "miserable") or "the needy"--or both together (as in Psa 40:17; Isa 41:17). The explanation of this lies in the fact that it is generally "the poor of this world" who are "rich in faith" (Jam 2:5; compare Co2 6:10; Rev 2:9); while it is often "the ungodly" who "prosper in the world" (Psa 73:12). Accordingly, in Luk 6:20-21, it seems to be this class--the literally "poor" and "hungry"--that are specially addressed. But since God's people are in so many places styled "the poor" and "the needy," with no evident reference to their temporal circumstances (as in Psa 68:10; Psa 69:29-33; Psa 132:15; Isa 61:1; Isa 66:2), it is plainly a frame of mind which those terms are meant to express. Accordingly, our translators sometimes render such words "the humble" (Psa 10:12, Psa 10:17), "the meek" (Psa 22:26), "the lowly" (Pro 3:34), as having no reference to outward circumstances. But here the explanatory words, "in spirit," fix the sense to "those who in their deepest consciousness realize their entire need" (compare the Greek of Luk 10:21; Joh 11:33; Joh 13:21; Act 20:22; Rom 12:11; Co1 5:3; Phi 3:3). This self-emptying conviction, that "before God we are void of everything," lies at the foundation of all spiritual excellence, according to the teaching of Scripture. Without it we are inaccessible to the riches of Christ; with it we are in the fitting state for receiving all spiritual supplies (Rev 3:17-18; Mat 9:12-13).

for theirs is the kingdom of heaven--(See on Mat 3:2). The poor in spirit not only shall have--they already have--the kingdom. The very sense of their poverty is begun riches. While others "walk in a vain show"--"in a shadow," "an image"--in an unreal world, taking a false view of themselves and all around them--the poor in spirit are rich in the knowledge of their real case. Having courage to look this in the face, and own it guilelessly, they feel strong in the assurance that "unto the upright there ariseth light in the darkness" (Psa 112:4); and soon it breaks forth as the morning. God wants nothing from us as the price of His saving gifts; we have but to feel our universal destitution, and cast ourselves upon His compassion (Job 33:27-28; Jo1 1:9). So the poor in spirit are enriched with the fulness of Christ, which is the kingdom in substance; and when He shall say to them from His great white throne, "Come, ye blessed of My Father, inherit the kingdom prepared for you," He will invite them merely to the full enjoyment of an already possessed inheritance.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

A. The Subjects of the Kingdom, Mat_5:3-16.

(1) Their character and privileges, Mat_5:3-12.

3. Blessed are the poor in spirit] The beatitudes—so called from the opening word “beati” (blessed), in the Vulgate. Mark the Christian growth step by step. First, spiritual poverty, the only character which is receptive of repentance, therefore alone admissible into the Kingdom. Secondly, sadness for sin. Thirdly, meekness, implying submission to the will of God, a characteristic of Jesus Himself, who says “I am meek and lowly in heart.” Fourthly, the soul-hunger for righteousness. Then three virtues of the Christian life, each of which wins, without seeking it, a reward in an ascending scale—mercy, purity, peacemaking. (It is a little remarkable that the English language supplies no abstract term to express this last, the highest grace of the Christian life.) The last two beatitudes Mat_5:10-11 may be regarded as encouragements to the disciples, and as tests of their true discipleship.

poor in spirit] Opposed to the spiritually proud, the just who need no repentance. St Luke omits “in spirit,” showing that the literal poor are primarily meant, St Matthew shows that they are not exclusively meant.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Mat_5:3

Poor in spirit.

Poor in spirit

I. Examine the character here spoken of.

1. We should not confound the poor in spirit with the poor in worldly circumstances.

2. We are not to associate the mean-spirited with the poor in spirit.

3. We are not to understand that the poor in spirit are poor in spirituality. Poorness of spirit involves-

(1) Humility;

(2) Contentment;

(3) Submission;

(4) Gratitude.

II. In what their blessedness consists.

1. Theirs are the privileges of the Church on earth; reconciliation; illumination; communion; joy.

2. The felicities of the Church in heaven. (J. Jordan.)

The blessedness of the poor in spirit

I. By the poor in spirit are meant those who have been convinced of their spiritual poverty. All without Christ are wretched, blind, naked, poor. They are sensible of their wants; the higher their attainments, the deeper their humiliation. Have high thoughts of Christ. We are not to understand the poor in this world; not the poor-spirited or cowardly in the service of Christ; not the excessively timid and poor-spirited.

II. In what does their blessedness consist? By whom was this assurance given? By Him who is the source of all blessings. They are heirs of the kingdom of peace, righteousness, and joy. (D. Rees.)

Poverty of spirit

1. Do not misjudge a Christians expression of lowliness, for these are genuine expressions of poverty of spirit.

2. So far as you find restfulness and complacency in your own attainments, you may doubt the reality of your growth.

3. Poverty of nature rather than poverty of spirit may be revealed by censoriousness.

4. The Holy Spirit alone can correct self-ignorance; from His illumination will result genuine poverty of spirit. (J. T. Duryea, D. D.)

A few considerations which may serve to cherish this spirit

I. Let us think much on the character of God as shown to us in His Holy Word.

II. Let us be careful to separate any good intentions which we may find springing up in our hearts from ourselves, and ascribe them to Gods Holy Spirit.

III. Let us be watchful against occasions of pride.:IV. Another great step to the attainment of humility, is to forget those things which are behind, and press onward to those before.

V. We must be ever looking at the Cross. (H. Alford, M. A.)

The blessedness of the poor in spirit

1. The promises of the gospel belong to them.

2. They enjoy the means of grace.

3. In the Christian conflict the humble man has all the advantage. (H. Alford, M. A.)

The poor in spirit

I. Some things which must be rejected as not intended by Christ. It is not a mere peculiarity of temperament-not the obsequiousness and meanness often associated with poverty-not the simple fact of being poor-not voluntary religious poverty.

II. The features of spiritual poverty.

1. The conditions: In a spiritual sense all are poor.

2. The state of mind-poor in spirit, implying great humbling-difficult of attainment, so repugnant to the flesh, so opposed to our fancied excellence.

III. The blessing promised. It is the spirit in which the kingdom is to be received (Mat_18:1-5). Is the spirit of the Master (Php_2:1-12). Blessed with all the titles and riches of the kingdom (Jam_2:5). Is the essence of a filial spirit. (W. Barker.)

Blessedness is the perfection of a rational creature; it is the whetstone of a Christians industry; the height of his ambition; the flower of his joy; the desire of all men.

I. Let us so deport ourselves that we may express to others that we do believe a blessedness to come, by seeking after an interest in God, and that our union with God and the chief good makes us blessed.

II. Let us proclaim to the world that we believe in blessedness to come, by living blessed lives; walk as become the heirs of blessedness. Let us lead blessed lives, and so declare plainly that we seek a country (Heb_11:14). (Thomas Watson.)

You may as well expect fruit to grow without a root, as the other graces without this; till a man be poor in spirit he cannot mourn.

I. Till we are poor in spirit we are not capable of receiving grace.

1. God doth first empty a man of himself, before He pours in the precious wine of His grace.

2. None but the poor in spirit are within Christs commission.

II. Till we are poor in spirit, Christ is never precious.

(1) Before we see our own wants we never see

(2) Christs worth.

(3) He that wants bread, and is ready to starve, will have it, whatever it cost; bread he must have, or he is undone;

(4) So to him that is poor in spirit, that sees his want of Christ, how precious is the Saviour i

III. Till we are poor in spirit we cannot go to heaven.

(1) The great cable cannot go through the eye of the needle, but let it be untwisted and made into small threads, then it may.

(2) Poverty of spirit untwists the great cable;

(3) Makes a man little in his own eyes, and now an entrance shall be made unto him. (Thomas Watson.)

I. He that is poor in spirit is weaned from himself.

1. The vine catcheth hold of everything that is near, to stay itself upon. There is some bough or other, a man would be catching hold of to rest upon; how hard it is to be brought quite off himself.

II. He that is poor in spirit is a Christ-admirer.

1. He sees himself wounded, and, as the wounded deer runs to the water, so he thirsts for the water of life.

2. Lord, saith he, give me Christ, or I die.

III. He that is poor in spirit is ever complaining of his spiritual estate.

1. He ever complains, I want a broken heart, a thankful heart.

2. He mourns he hath on more grace.

IV. He that is poor in spirit is lowly in heart.

1. Submissive.

2. He blusheth more at the defects of his graces, than others do at the excess of their sins.

V. He that is poor in spirit is much in prayer.

1. Ever begging for spiritual alms.

2. Will not away from the gate, till he have his dole.

VI. The poor in spirit is content to take Christ upon His own terms.

1. Sees himself lost without Christ.

2. Willing to have Him upon His own terms.

VII. He that is poor in spirit is an exalter of free grace.

1. He blesses God for the least crumb that falls from the table of free grace.

2. He magnifies mercy, and is thankful. (Thomas Watson.)

Poverty of spirit

Christ begins with this, and we must begin here if ever we be saved. Poverty of spirit is the foundation stone on which God lays the superstructure of glory. There are four things may persuade Christians to be poor in spirit:-

I. This poverty is your riches.

1. You may have the worlds riches, and yet be poor.

2. You cannot have this poverty, but you must be rich.

3. Poverty of spirit entitles you to all Christs riches.

II. This poverty is your nobility.

1. God looks upon you as persons of honour.

2. He that is wile in his own eyes, is precious in Gods eyes.

3. The way to rise is to fall.

4. God esteems the valley highest.

III. Poverty of spirit doth sweetly quiet the soul.

(1) When a man is brought of himself to rest on Christ, what a

(2) blessed calm is in the heart!

IV. Poverty of spirit paves a causeway for blessedness.

1. Are you poor in spirit? You are blessed. (Thomas Watson.)

The kingdom for the poor in spirit.

Here is comfort to the people of God.

I. God hath provided them with a kingdom.

1. A child of God is oft so low in the world that he hath not a foot of laud to inherit; he is poor in purse, as well as poor in spirit.

2. Here is a fountain of consolation opened.

3. The poorest saint who hath lost all his golden fleece is heir to a kingdom.

II. This kingdom excels all the kingdoms and principalities of the world.

III. The hope of this kingdom, saith Basil, should carry a Christian with courage and cheerfulness through all his afflictions; and it is a saying of Luthers The sea of Gods mercy, overflowing in spiritual blessings, should drown all the sufferings of this life.

IV. What though thou goest now in rags! Thou shalt have thy white robes. What though thou art fed like Daniel, with pulse, and hast coarser fare! Thou shalt feast when thou comest to the kingdom. Here thou drinkest the water of tears; shortly thou shalt drink the wine of paradise. Be comforted with the thoughts of a kingdom. (Thomas Watson.)

I. Who are meant by the poor in spirit? To the poor in spirit, or those that possess a spirit of poverty, the text annexes a blessedness, and promises a reward.

II. What are the proper virtues of a poor and low estate, such as every man, whether high or low, rich or poor, is bound to endeavour after?

(1) Humility;

(2) Patience;

(3) Contentment;

(4) Trust and hope in God. (Bishop Ofspring Blackall, D. D.)

Virtues taught by a state of poverty of spirit are

(1) Industry. They that want nothing think it needless to labour;

(2) Temperance;

(3) Frugality;

(4) Contempt of the world. (Sir William Davies, Ban. , D. D.)

Neither indigence nor wealth in itself has the least connection with real religion.

I. Poverty of spirit consists in A deep conviction of guilt and depravity, before a pure and holy Being.

(1) By the entrance of Gods Word into the mind, and the

(2) triumph of His grace in the soul, we become poor in spirit.

(3) When conviction flashes in the conscience of a sinner, when he sees the

(4) number of his sins,

(5) strength of his corruptions, and

(6) weakness of his resolutions, then this disposition is implanted in him. Already he hath a beginning of blessedness in his breast,

II. Poverty of spirit consists in humility through every stage of the Christians pilgrimage.

1. It commences with a deep sense of sin, guilt, and desert of punishment.

2. It is the vital principle of the believers spiritual constitution.

3. It grows with his grace.

4. Increases with the increase of his knowledge in God.

5. As he becomes a father in Christ, he will become a little child in his own estimation.

6. The most eminent Christian is the most humble.

7. His humility exalts him, and makes him great.

III. Poverty of spirit includes contentment with the allotments of Providence.

1. It is opposed to the restlessness of ambition, and the haughtiness of pride.

2. It turns away from that covetousness which is idolatry.

3. It does not eagerly and improperly desire the honours and riches of this world.

4. Having food and raiment, it has learned to be contented therewith.

Such an elevation of soul should be acquired, and such a spirit of cheerful contentment should be cultivated by all who have taken on them the Christian name. (J. E. Good.)

There may be pride in poverty as well as in wealth

There was a story in old times told of a severe, cynical philosopher, visiting the house of one who was far his superior in genius as in modesty. He found the good philosopher living in a comfortable house, with easy-chairs and pleasant pictures round him, and he came in with his feet stained with dust and mud, and said, as he walked upon the beautiful carpets, Thus I trample on the pride of Plato. The good philosopher paid no attention at first, but returned the visit, and when he saw the ragged furniture and the scanty covering of the floor of the house in which the other ,ostentatiously lived, he said, I see the pride of Diogenes through the holes in his carpet. Many a one there is whose pride is thus seen by his affecting to be without it; many a one whose poverty, whose modesty in spirit, can best be appreciated by seeing how the outward comforts and splendour of life can be used by him without paying any attention to them. (Dean Stanley.)

Poverty of spirit conducive to prayer.

Never pauper pleaded more at your gate for some gift of charity than he does. And because he has nothing but what he receives, therefore he is always asking. (J. Vaughan, M. A.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Mat 5:3. Blessed are the poor in spirit — The word μακαριοι, here rendered blessed, properly means happy, and it may be better to translate it so, because our Lord seems to intimate by it, not only that the dispositions here recommended are the way to future blessedness, but that they immediately confer the truest and most noble felicity. As happiness was the great end to which the wisest philosophers undertook to conduct their hearers, and as it is our common aim, and an object to the pursuit of which we are continually urged by an innate instinct, our Lord, whose great business in coming into the world was, to make mankind happy by making them holy, wisely and graciously begins his divine institution, which is the complete art of happiness, by pointing out the necessary connexion it has with holiness, and inciting to the latter by motives drawn from the former. In doing this we cannot but observe his benevolent condescension. He seems, as it were, to lay aside his supreme authority as our legislator, that he may the better act the part of our friend and Saviour. Instead of using the lofty style in positive commands, he, in a more gentle and engaging way, insinuates his will and our duty by pronouncing those happy who comply with it. And, in order to render his hearers more attentive, he proposes his doctrine in certain paradoxical dogmas, which, at first sight, may seem false to such as judge by appearance, but which, when attentively considered, are found to be most true. Indeed, as an old writer remarks, “All the beatitudes are affixed to unlikely conditions, to show that the judgment of the word and of the world are contrary.” By this expression, the poor in spirit, Grotius and Baxter understand those who bear a state of poverty and want with a disposition of quiet and cheerful submission to the divine will; and Mr. Mede interprets it of those who are ready to part with their possessions for charitable uses. But it seems much more probable that the truly humble are intended, or those who are sensible of their spiritual poverty, of their ignorance and sinfulness, their guilt, depravity, and weakness, their frailty and mortality; and who, therefore, whatever their outward situation in life may be, however affluent and exalted, think meanly of themselves, and neither desire the praise of men, nor covet high things in the world, but are content with the lot God assigns them, however low and poor. These are happy, because their humility renders them teachable, submissive, resigned, patient, contented, and cheerful in all estates; and it enables them to receive prosperity or adversity, health or sickness, ease or pain, life or death, with an equal mind. Whatever is allotted them short of those everlasting burnings which they see they have merited, they consider as a grace or favour. They are happy, because theirs is the kingdom of heaven — The present, inward kingdom, righteousness, peace, and joy in the Holy Ghost, as well as the eternal kingdom, if they endure to the end. The knowledge which they have of themselves, and their humiliation of soul before God, prepare them for the reception of Christ, to dwell and reign in their hearts, and all the other blessings of the gospel; the blessings both of grace and glory. For thus saith the high and lofty One that inhabiteth eternity, whose name is Holy, I dwell in the high and holy place: with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones. Isa 57:15; Isa 66:2. And those in whom God dwells here shall dwell with him hereafter.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

I. CHRISTIAN PIETY, AS DISTINGUISHED FROM IRRELIGION.

The Nine Benedictions, Mat_5:3-12.

3. Blessed — The Gospel opens with a blessing, again and again. There are more than the sacred seven. There are the thrice three; the well rounded nine benedictions. How many were the woes which solemnly echoed to them we know not; for Matthew omits them, and Luke gives them, perhaps, incompletely. This word blessed conveys not an opinion or a prayer, as human benedictions do, but a sentence or a decree. Such things are blessed, not because he says they are merely, but because he makes and pronounces them so. It is an anticipation of that final, “Come ye blessed,” which he will pronounce upon his judgment throne. Our Lord here truly speaks with authority, as the one who will be the final judge of human destiny.

Blessed means not merely happy, as even Mr. Wesley renders it. As happiness is higher than pleasure, so blessedness is higher than happiness. Blessedness is more truly divine. It is the more than happiness produced by God’s sunshine in the soul.

Poor in spirit — The spirit is the immortal nature in man; and especially the moral part of the human soul wherewith a man is religious and receives and communes with the Divine Spirit. He whose spirit the Gospel finds already supplied and falsely rich with something else than the Gospel, cannot receive the Gospel. If the spirit be full and satisfied with some false religion, or pride, or earthly good, or moralism, it has no room or receptivity for the Gospel, and no blessing from Christ. So the outright, self-conscious sinner, morally poor in fact and poor in spirit, is often more likely to receive the Gospel than he who has something that is not religion in the place of religion. Blessed, then, is he who has a receptive vacancy, a poverty, real and felt, for the Gospel.

Kingdom of heaven — A very bountiful filling up of the vacuity. The pauper shall be a king; his empty box shall be filled with royal treasures.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

THE SERMON ON THE MOUNT. Mat_7:27. The following may serve as a brief summary.

1. The ideal character of his disciples, (Mat_5:3-10) which must be allowed to appear. (Mat_5:11-16)

2. The relation that they ought to hold towards the religion of the day, of which the Law was the accepted standard. (Mat_5:17-48; Mat_6:1-18)

(1) The fundamental principle of this relation is found in the relation which Christ himself holds towards the Law. (Mat_5:17-20)

(2) Their relation further defined by illustrations taken from the religion of the day, as this is seen in

(a) Cases deduced directly from the Law. (Mat_5:21-48)

(b) Cases not so deduced. (Mat_6:1-18)

3. General principles regarding

(1) Their relation to wealth. They must remember that only the single eye receives the light. (Mat_6:19-31)

(2) Their relation to men. They must remember the dangers of differentiating others. They must treat them as they would themselves be treated. (Mat_7:1-12)

4. Epilogue. (Mat_7:13-27) A call to decision and independence of walk. (Mat_7:13-23) Assent is useless if it becomes not action. (Mat_7:24-27)

There is little doubt that the two accounts (here and Luke 6) represent one and the same discourse, the main arguments for this belief being thus given by Ellicott ("Hist. Lects.," p. 179): "That the beginning and end of the Sermon are nearly identical in both Gospels; that the precepts, as recited by St. Luke, are in the same general order as those in St. Matthew, and that they are often expressed in nearly the same words; and lastly, that each Evangelist specifies the same miracle, viz. the healing of the centurion"s servant, as having taken place shortly after the Sermon, on our Lord"s entry into Capernaum.

The blessedness that Christ pronounces.

Amid many ways in which the grand inheritance which Jesus designated by the word "blessedness" may be regarded, and its worth exhibited and its charm enhanced to our mental gaze, all too sluggish, we may now take the following course. This blessedness which Christ pronounces must be the more worthy of regard, in that

I IT IS NOT FLAUNTED IN PROMINENCE AND IN BRIGHTEST, LOUDEST COLOUR ON HIS FLAG.

II IT FINDS A PLACE NEVERTHELESS AND IS EXHIBITED, BUT IS RARELY EXHIBITED. AND THEN NOT WITH ANY HERALD"S FLOURISH OF TRUMPETS, BUT WITH SUDDENNESS, WITH SCARCELY A NOTE OF PREPARATION; WITH APPEAL TO THOSE ONLY WHO HAVE EYES OPEN TO SEE.

III IT IS PROMPTLY ASCERTAINED TO BE BASED ON AN" UNUSUAL FOUNDATION, AND ONE UNUSUALLY DEEP. AMID OTHER BUILDINGS INNUMERABLE, IT IS BUILDED ON A ROCK.

IV WHEN CONSIDERED IN ITSELF, IT IS DISCOVERED TO BE WROUGHT OUT OF DISPOSITION RATHER THAN BESTOWED UPON IT; THE ESSENTIAL AND SURE OUTCOME OF QUALITY AND OF HEART RATHER THAN BOON, PRIZE, OR REWARD CONFERRED UPON THEM BY ANY THEORY OF RECOMPENSE.

V IT IS IN ITS ENDURANCE AS LASTING, FAR-SEEING, FARREACHING, AS IT IS IN ITS NATURE INTRINSIC. Show that these peculiarities of the blessedness that Jesus esteems are illustrated by all the instances following in vers. 3-11, etc.; and that they entitle it to be said firmly and emphatically that

VI IT IS THE "CHIEF GOOD," FOUND AT LAST AND FOUND SURELY; THE "CHIEF GOOD," NOT OF THE PHILOSOPHER"S QUEST MERELY, BUT OF THAT OF THE UNIVERSAL HUMAN HEART AND LIFE. "The chief good is the only motive of philosophical inquiry; but whatever confers blessedness, that is the chief good; therefore Jesus begins, Blessed are the poor in spirit (Aug., "De Civ. Dei," 19:1). B.

Poverty in spirit; and the clue to its blessedness.

It is to be remarked that every pronouncement of blessedness that here passes the lip of Jesus is accompanied by a "reason of the hope that is" in it. We shall, therefore, in each case notice

(1) the brief descriptive title of those who are pronounced "blessed," and

(2) the leading suggestion as to the source of their blessedness. Consider

I THIS DESCRIPTIVE TITLE OF CERTAIN CHARACTERS THOSE WHO ARE "POOR IN SPIRIT WHO ARE THEY? Do we not long for Christ"s own determination of his own descriptions in these cases? Probably with singular unity and distinctest outline he would convey to us just who his "poor in spirit" design just what his poverty in spirit aims at. In each succeeding case (but especially in the present and some of the others) we seem to need to give marks more than one of the disposition we think to be intended, in order to approach the meaning of Christ, rather than feel that we are successfully hitting the mark, the one mark of his meaning. Failing, however, that coveted dictum interpretation, we can but make the most faithful use of our own resources. We shall be safe in saying most unhesitatingly that no commendation is intended of those whom we call in modern days the poor-spirited, nor of those who are poor in intellect, or imagination, or in the power of high aspiration, or poor in moral virtues and graces. But, on the other hand, those who answer to such a description as follows may be designated, viz. who own to the essence of humility, of docility (and so far forth of a species of deservingness, not likely to go unnoticed, unrewarded, of the great Giver of all), in that, whatever wealth of things of real greatness, goodness, as seen by the side of some others, they may possess, yet, first, they take no praise of it to themselves; secondly, are profoundly conscious that still they stand but in mere sight of the threshold of knowledge,.power, grace; thirdly, are simply abased in the presence of him who is the living, moving Power the King in that same kingdom. To be "poor in spirit" is synonymous with being full-filled of a genuine humility. And there is no humility that has a chance of being as real, as genuine, as that which comes of the largest knowledge and the largest grace. For it postulates the largest knowledge, for a man to have anything approaching an intelligent idea of his abyss of ignorance; and the largest grace, for a man to be at all competent to gauge his defect of goodness.

II THE LEADING SUGGESTION OR CLUE AS TO THE SOURCE OF THE BLESSEDNESS OF THE POOR IN SPIRIT. In the few words of Jesus" lips, it is because these have "the freedom," not of earth"s greatest city, but of the kingdom of heaven." No artificial condition or qualification gives entrance to this kingdom, much less a continued sojourn in it, least of all to the glorious "freedom" of it. But a pure docility and a determined growingness give each and all of these, one after another. And such pure docility and unresting growing are led in by that unchallengeable angel, the angel of humility. There is no surer docility than that which comes in the wake of humility nay, owes its life to her, as to a mother; cleverness and quickness of intelligence is no equivalent of docility. A practical commentary upon this very aspect of the subject at the treatment of Christ himself is indeed not withheld from us, but is given us in the parable of the "little child". (Mat_18:1-5 Mar_9:33-37 Luk_9:46-48) And to furnish ourselves with an impressive idea of the stress Christ lays, must lay, on docility, we need but to think of the place, the high place, that the universal Church feels to belong to those persuasively beseeching words of his, "Come to me... and learn of me" What words of Jesus have endeared themselves more to the whole Church of all the ages gone? To be "poor in spirit" is to have that condition prior to all others for belonging to the kingdom of heaven the condition of receptivity unfeigned, of mind, heart, all the nature, unknown in its vastness. And the man who has that receptivity is already in divinest sympathy with the life of the "kingdom of heaven." For he can find his emptiness filled nowhere else, his capacity to receive satisfied nowhere else. B.

HOMILIES BY MARCUS DODS Vers. 3-12. Sermon on the mount: 1. The Beatitudes.

The subject of the sermon on the mount may be said to be the righteousness of the kingdom. To give all his hearers a clearer conception of this fundamental idea, our Lord speaks

(1) of the citizens of the kingdom;

(2) of the law of the kingdom;

(3) of the life, the devotional and practical conduct of the kingdom.

The citizens of the kingdom are first described, their character being indicated in the first paragraph, their influence being referred to in vers. 13-16. The passage containing the Beatitudes will best yield its meaning if we consider

(1) that Christ offers blessedness;

(2) in what this blessedness consists;

(3) to whom it is imparted.

I OUR LORD IS IN AGREEMENT WITH THE INSTINCT OF HUMAN NATURE, WHICH CRAVES HAPPINESS, AND SETS THIS AS THE ULTIMATE END, OR CHIEF GOOD. It is indeed almost a truism to call it so, because to say that a man is happy or blessed is just to say that no more need be done for him; that he has attained. Other things, such as wealth, power, knowledge, we seek as a means to some end beyond themselves; happiness we seek for its own sake, and not as a means to something beyond itself. A man does not seek to be happy in order that he may be rich; he seeks to be rich in order that he may be happy. And though this idea has been so much abused, and made the pretext for finding enjoyment in sensual and debasing pleasure, our Lord makes no scruple in giving the idea a foremost place in his teaching, and implying it throughout his whole scheme of human life. No one preaches self sacrifice as our Lord does; no one goes the same length in requiring that we shall lay down life itself for others. But with what argument does he induce us to do so? By assuring us that he that loseth his life, the same shall save it. In the very words which command absolute self-sacrifice, he respects the instinct for self-preservation. But to say that happiness is the chief good is quite a different thing from saying that we can find our way to happiness by choosing what promises to bring it us. This would require in us the power of looking at life as a whole, of weighing to-morrow with to-day, and giving no part of our nature a preference over other parts a wisdom which we have not got. As with many other things, we most certainly attain when we cease to seek. The child does not grow to manhood by considering how he can grow, but by following his natural appetite for food. And to secure the great end of happiness there is also an appetite that guides us the appetite for righteousness. It is not by asking Will this or that conduce to my happiness? that we discover what we should do, but by asking ourselves Is this right or wrong? Through neglect of this consideration many have been scandalized that so much should be said about rewards and punishments in the Bible. It is true that our Lord considers happiness the chief good, and promises it continually, but he never bids men make this their practical aim in life. On the contrary, in this very sermon, so full of reward and of promise of happiness, he lays down another law of conduct: "Seek ye first the kingdom of God, and his righteousness." Happiness is found when righteousness is sought. Neither could the conduct enjoined by our Lord have been done from a self-seeking motive. No hope of reward could make a man love his enemies, or hunger and thirst for righteousness.

II To describe the blessedness offered, OUR LORD MAKES USE OF PHRASES WITH WHICH THE PEOPLE WERE FAMILIAR AS DENOTING THE BLESSEDNESS OF THE KINGDOM, but which here start into new significance. The Comforter was one of the most familiar designations of the Messiah among those who waited for the consolation of Israel, and he says to them, "Blessed are ye that mourn: for ye shall be comforted." The inheritance of the land was looked for as an accompaniment of Messiah"s reign, and he says, "Blessed are the meek: for they shall inherit the earth." They were to be filled, not with corn and wine, but in a spiritual sense. But is the blessedness here described such as really answers our wants. Use our Lord"s method, and contrast it with the blessedness which many in our own day look for. There are earnest men among us who hold the confident faith that if only the sources of mental and physical suffering were removed, there is no reason why every man should not enjoy the happiness which every one seeks. The sources of suffering are, they think, within human control, and though the conquest is grievously slow, yet every individual may derive deep and rational enjoyment from his efforts for the common advancement. But the blessedness of an advancing civilization offers no relief for the two most painful of human woes separation from those we love, and bondage to evil desires. It has nothing to say of death or sin. Will the individual work for his race if there is no wider horizon than this world? Will any but those naturally virtuous abstain from sin, if all you can offer is that in some far-off age they may possibly benefit in an infinitesimal degree one or two individuals? The blessedness our Lord offers is of a very different kind. Look at one or two of the terms in which it is described: "Fulness of righteousness to those who hunger and thirst for it." It is a remarkable fact that, bad as we are, there should be in so many of us an insatiable craving for what is good. Through all conditions of men we find this craving to stand free from pollution, superior to infirmity. And this blessedness our Lord gives. Again, there is the intense persistent craving to see God, to be as sure that God is with us as if we saw him. With what gladness and steadfastness, with what strength and hope, with what confident self-sacrifice, should we face the world and its ills if we knew and were sure that a loving, mighty God was at our side! What is there in duty, what is there in self-devotion, that can be difficult for those who have seen God? The day, says our Lord, is coming when this shall be. Be pure in heart, he says, and you will know and see me. Be like me, and you shall look upon me." Such is the blessedness which Christ does not despair of bringing to the world. He reveals a kingdom "different from that we see, but not less real a kingdom in which there is to be found u satisfaction for all the wants the world fails to satisfy, and a remedy for the miseries it inflicts.

III THIS BLESSEDNESS IS FOR INDIVIDUALS, AND ESPECIALLY FOR THE WEAK AND THE SUFFERINGS FOR THOSE WHO HAVE FAILED IN THIS LIFE AND WHO FEEL THAT IT IS A POOR AND PITIABLE DECEPTION if there is nothing to compensate for the wrong and misery they have suffered here, or to respond to the deepest longings of their nature. "Blessed," says our Lord, "are ye whom this world has not enriched and satisfied;" blessed are ye, because this emptiness leaves room for the kingdom of heaven. "Blessed are ye that mourn," because for all sorrow there is a special Beatitude a being drawn to the very heart of God, and a receiving of his special fatherly care. While our Lord bids his followers seek first the kingdom of God, while he assures them they must take up the cross and follow him, he at the same time certifies them of blessedness in the end. Sorrow, doubt, defeat, anguish of spirit, are what mark the course of thousands of his followers, but he calmly pronounces them blessed. No craving for righteousness, no natural impulse thwarted, no earthly hope renounced, no happiness postponed for others" sake, shall lose its reward. We have all learned that present pleasure and immediate gratification very frequently lead to permanent sorrow; we are here taught that present trouble and sorrow are often the direct path to permanent joy. How do we stand with regard to the Beatitudes? Can you bring yourself certainly under one or other of these categories? Many never reach happiness, because they neglect to seek it on those lines which our Lord here points out as leading to everlasting happiness. D.

Vers. 3-16. 1. The ideal character of his disciples.

Blessed (makarioi); Vulgate, beati; hence "Beatitudes." The word describes "the poor in spirit," etc., not as recipients of blessing (euloghmenoi) from God, or even from men, but as possessors of "happiness" (cf. the Authorized Version of Joh_13:17, and frequently).It describes them in reference to their inherent state, not to the gifts or the rewards that they receive. It thus answers in thought to the common yrva of the Old Testament; e.g. 1Ki_10:8 Psa_1:1 Psa_32:1 Psa_84:5. Blessed are the poor in spirit: for theirs, is the kingdom of heaven. The first Beatitude is the sum and substance of the whole sermon. Poverty of spirit stands in contrast to self sufficiency (Rev_3:17) and as such is perhaps the quality which is most of all opposed to the Jewish temper in all ages. (cf. Rom_2:17-20) For in this, as in much else, the Jewish nation is the type of the human race since the Fall. Observe that vers. 3, 4 (oi ptwcoi oi penyountev , possibly also ver. 5, vide infra) recall Isa_61:1, Isa_61:2. As recently in the synagogue at Nazareth, (Luk_4:18, Luk_4:19) so also here, he bases the explanation of his work on the prophecy of that work in the Book of Isaiah. The poor (oi ptwcoi).

Ptwcov , in classical and philosophical usage, implies a lower degree of poverty than penhv . (2Co_9:9 and LXX) "The penhv may be so poor that he earns his bread by daily labour; but the ptwcov is so poor that he only obtains his living by begging The tenhv has nothing superfluous, the ptwcov nothing at all" (Trench, "Syn.," Hence Tertullian ("Adv. Marc.," 4:14; cf. 15) purposely altered Beati pauperes of the Old Latin to Beati mendici, and elsewhere ("De Idol.," 12) rendered it by egeni. But in Hellenistic Greek, so far as the usage of the LXX and the Hexapla goes (vide Hatch, "Biblical Greek," p. 73), the distinction seems hardly to hold good. Hatch even infers on, we think, very insufficient premisses that these two words, with takeinov and prauv (but vide infra), designate the poor of an oppressed country, i.e. the peasantry, the fellahin of Palestine as a class, and he considers it probable that this special meaning underlies the use of the words in these verses. Whether this be the case or not, the addition of tw pneumatic completely excludes the supposition that our Lord meant to refer to any merely external circumstances. In spirit; Matthew only (tw pneumatic). Dative of sphere. (cf. Mat_11:29 1Co_7:34 1Co_14:20 Rom_12:11) Jam_2:5 (tousmw) forms an apparent rather than a real contrast; for the dative there marks, not the sphere in which, but the object with reference to which, the poverty is felt ("the poor as to the world," Revised Version; Wiesinger in Huther), or possibly the object which is the standard of comparison, i.e. in the judgment of the world (Winer, a). Christ here affirms the blessedness of those who are in their spirit absolutely devoid of wealth. It cannot mean that they are this in God"s opinion, for in God"s opinion all are so. It means, therefore, that they are this in their own opinion. While many feel in themselves a wealth of soul-satisfaction, these do not, but realize their insufficiency. Christ says that they realize this "in (their) spirit;" for the spirit is that part of us which specially craves for satisfaction, and which is the means by which we lay hold of true satisfaction. The actual craving for spiritual wealth is not mentioned in this verse. It is implied, but direct mention of it comes partly in ver. 4, and especially in ver. 6. For theirs. Emphatic, as in all the Beatitudes (autwn autoi ,). Is. Not hereafter (Meyer), but even already. The kingdom of heaven (vide note, p. 150). The poor in spirit already belong to and have a share in that realm of God which now is realized chiefly in relation to our spirit, but ultimately will be realized in relation to every element of our nature, and to all other persons, and to every part, animate and inanimate, of the whole world.

HOMILIES BY W.F. ADENEY Vers. 3-5. The secret of happiness.

Jesus begins his first great sermon with the word "blessed." His whole mission is a benediction. It is his object to encourage and cheer, not to repress and humiliate.

1. But he knows the secret of happiness too well to attempt to shed joy in any other way than through those channels by which, in the very constitution of things, God has appointed it to flow. There is a necessary connection between each Beatitude and the character blessed. The reward is not an extraneous gift, but a natural fruit, although it is by the generosity of God that the fruit is made to grow.

2. Moreover, it is to be noted that, although there is this necessary connection between character and happiness, there is more than one way to the goal. Joy is manifold, and different kinds of people may reach it by different roads. Therefore there is a plurality of Beatitudes.

3. A common tone pervades all the Beatitudes. They all depend on some excellency of character, and all the excellences are unpretentious and gentle. Together they suggest a new type of character, as distinct from the stern Jewish ideal as it is from free and superficial pagan notion of goodness. To a large extent the Beatitudes are facets from the character of Christ himself. He who enjoys all these blessings in his own person will be most like the great Teacher who revealed them. Let us consider the first three Beatitudes

I POVERTY OF SPIRIT. In the world wealth is increasingly favoured. But no golden key opens the gates of the kingdom of heaven. Christ"s gospel is for the poor, (Mat_11:5) because it is for all. The poor in spirit, however, are not the same as those people whose earthly possessions are meagre. They are the people who are conscious of their own spiritual deficiency. They are the spiritually humble. Thus their disposition is the exact opposite of the pride of Pharisaism. The great, comprehensive blessing of the kingdom of heaven is for such souls. Christ had announced the coming of the kingdom in his earlier preaching. Now he shows who are to receive it. Humility, a sense of emptiness and helplessness, this is just the condition in which to receive Christ and his kingdom.

II MOURNING. The second Beatitude had a direct relation to the state of Israel in the days of Christ; that was a condition of moral and national decay. Some were indifferent, others proudly rebellious. For such people Christ had no blessing. But for those who deplored the evil of the times there was comfort in the gospel of Christ.

1. Christ brings consolation to those who mourn for sin by bringing forgiveness.

2. He comforts those who deplore the evils of society by introducing a hope of human brotherhood.

3. He consoles those who weep for the dead by shedding light on the life beyond the tomb.

III MEEKNESS. This is a peculiarly Christian grace, scorned by the pagan world. It does not mean the lack of energy and courage. The truly meek man is no coward. Strength of self-control is needed in order to bear an affront with patience. Jesus was never so strong as when "he was led as a lamb to the slaughter." Even Pilate was baffled by the calm strength of his meekness. Now our Lord promises a temporal reward to this grace. Heavenly blessings coveted by martyrs might be expected; but Jesus promises even the inheritance of the earth.

1. Ultimately this will come in the reign of Christ which his people are to share.

2. At present it is experienced in a capacity to make the best use of earthly things, by possessing one"s soul in patience. W.F.A.

Vers. 3-5. The triumphs of humility.

The originality of Christ is evinced in these first sentences of his discourse. "Nothing," says David Hume, "carries a man through the world like a true, genuine, natural impudence." Sturdy qualities are approved by men of the world, and quiet virtues are despised. Christ places these in the forefront, and associates with them benedictions in a manner which astonishes the poets, philosophers, and sages of antiquity. Let us

I REVIEW THE QUALITIES HERE COMMENDED.

1. Poverty of spirit.

(1) The "poor in spirit" are not the poor in profession. The monks routed by Henry VIII had professed "perpetual poverty;" but many of them were both lusty in flesh and haughty in spirit.

(2) Neither are they the poor in circumstances. Poverty, in the abstract, is no virtue. Many owe their poverty to stupidity; many to crime.

(3) Neither are they the poor-spirited. The slaves of lust are moral cowards. "Conscience makes cowards of us all.

(4) They are the spiritually humble. Those who are humbled before God by the sense of unworthiness. Those who value others rather than themselves. Those whose righteousness is Christ. Those who chafe not under providential reverses, but in everything give thanks. (see Php_4:11-13)

2. Mournfulness.

(1) On account of personal sin. Who mourn not despairingly, as Judas, as lost souls. But with an eye to Christ. (see Zec_12:10)

(2) On account of sin in others. As Jesus wept over Jerusalem. In this we mourn with Christ, who, passing with pure human sympathies through a world of sinners, was a "Man of sorrows.

(3) In sympathy with the mourning of others. With sinners in penitence. With saints in affliction. (see Psa_137:1-6)

3. Meekness.

(1) The meek are those who lovingly bow to the authority of God. Who in affliction bless him. (see 2Sa_12:22, 2Sa_12:23) Who by prayer seek his guidance.

(2) Those who are slow to give offence. (Tit_3:1, Tit_3:2) Whose bearing to superiors is modest to parents, masters, rulers. To inferiors condescending to children, servants, the poor. Let your condescension be without affectation.

(3) Those who are slow to resent offences. The nero boy was well instructed who, when asked, "Who are the meek?" replied, "Those who give soft answers to rough questions". (cf. Pro_16:1 1Co_13:5-7 Jam_1:19) Christian meekness would soon end the scandal of Church squabbles.

(4) Christ is our Model. Even Moses, "the meekest of mere men," was "angered at the waters of strife". (Psa_106:32, Psa_106:33)

II MEDITATE UPON THEIR BLESSEDNESS.

1. The kingdom of heaven is for the poor in spirit.

(1) It is theirs in prospect. They may be worsted in competition with the impudent in this earth; but they will have the advantage in the great future.

(2) It is theirs in possession. "The kingdom of heaven is within. " The kingdoms of this world consist in "meat and drink." Of that, in "righteousness and peace and joy in the Holy Ghost." The meek will accept this kingdom, while the proud refuse it. The meek are accepted, while the proud are refused.

(3) The spiritual experience of the meek is to the heaven of the future as the sod of infeoffment given into the hand of the heir of an estate.

(4) Note: Meekness is put first, because self-denial is the first lesson of Christian discipleship. (cf. Mat_10:38 Mat_16:24 Luk_14:27) When we would build high, the foundation must be laid low.

2. There is comfort for the mourner.

(1) For the penitent seeker the comfort of pardon. The Holy Spirit, as the Comforter, witnesses this to the heart. The "fruits of the Spirit" comfort his reflections.

(2) For the afflicted saint the comfort of holy sympathy. The sympathy of Christ. Of his servants.

(3) For the sympathetic spirit union with Christ. blessings infinite, Be this the foremost, that my heart has bled!

"It is better to go to the house of mourning than to the house of feasting.

(4) Heaven will be a place of comfort. It will compensate for suffering. (cf. Luk_16:25) "Glorified together" with Christ.

(5) Full of comfort is the assured hope of heaven. (cf. 2Co_1:5-7 2Th_2:16, 2Th_2:17)

3. The meek shall inherit the earth.

(1) They do now, in a remarkable manner, inherit it. For they make few enemies. Contentment gives them riches in the fewness of their wants. Providence is on their side. (see Psa_76:9) Look around. Who but the good rationally enjoys life here?

(2) They shall more fully inherit it in the millennium. (see Psa_37:10, Psa_37:11) Those who die without inheriting will be raised to inherit. Abraham. (cf. Mat_22:31, 32 Heb_11:13-16) Daniel. (see Dan_12:2, Dan_12:13) The innocents. (see Jer_31:15-17) So the Gentile children of Abraham"s faith the fellow-heirs of the believing Jews,

(3) The meek shall inherit the new earth. (2Pe_3:13)

Let us qualify for this blessedness by cultivating the virtues that may claim it. J.A.M.

Vers. 3-9. The benediction of good character.

The word "blessed" is taken from beati, which is used in the Vulgate. By it our Lord indicates what will be especially esteemed, and receive special honour, in his new kingdom. To see our Lord"s point we should observe what the Pharisaic teachers of his day were proclaiming. According to them, God"s blessing rested upon minute acts of obedience; upon precision in keeping every detail of a series of elaborate, man-made rules. The teaching of the day was surface-teaching. God"s blessing rested on good conduct, but it was not moral conduct; it was conduct regarded ecclesiastically, reckoned by wearisome amplification of Mosaic rites and rules. (Of this illustration may be given from some of the rabbinical sabbath laws.)

I GOD"S BLESSING RESTS ON CHARACTER. This is the revelation brought by Christ. This is the point of his teaching. This is the essence of his mission. According to the Pharisees a man need not be a good man to be an accepted man with God. They were not themselves "good men," and yet they never for a moment doubted their own acceptance. Now, in this our Lord did but revive the work of the prophets, who were sent to teach men that God gave his blessing to moral righteousness, and not to mere ritualistic obedience.. (see Isa 1) It is usual to contrast the subjects of the Beatitudes with the strong, active virtues that were prized by paganism, which meant "valour" when it spoke of "virtue." But that can hardly be our Lord"s contrast. We must seek for the prevailing ideas of the people to whom he spake; and then we find the contrast is between goodness as conduct, and goodness as character inspiring conduct,

II CHARACTER DEPENDS ON STATES OF MIND. It will be noticed that our Lord deals with character in its fountains rather than in its expressions. He commends the "poor in spirit. " Five states of mind are presented as the bases of character on which God"s benedictions can rest.

1. Humility.

2. Penitence.

3. Meekness.

4. Mercifulness.

5. Purity.

Let these be the rootages of character in a man, we can be quite sure what its flowerings, in all the relations of life, will be. Test the Pharisee by these five tests, and his goodness of mere conduct is exposed.

III CHARACTERS WILL BE SURE TO DECIDE CONDUCT. This was our Lord"s constant teaching. "Make the tree good, and the fruit will come right." Character is to conduct as the life is to the body. There is health in the body when there is purity and vigour in the life. R.T.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

5:3 poor and realize their need for him (literally poor in spirit; cp. Luke 6:20, 24): In the Old Testament, the poor are often depicted as especially pious because oppression by the wealthy leads them to trust in the Lord for salvation and deliverance rather than relying on the power of wealth (Matt 11:5; Pss 37:14-15; 40:17; 69:28-33; Isa 61:1; 66:2). In both Matthew’s and Luke’s accounts, the “poor” are indeed physically poor, but their trust in God, not their poverty, is what makes them blessed (Isa 57:15; 66:2).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Mat 5:3. Μακάριοι, blessed) This initial word, so often repeated, indicates the object of Christ’s teaching.[170] By means, however, of striking paradoxes, blessedness is proposed not only by itself, but inasmuch as, in Christ now present, it is within the reach of all who are capable of receiving Him. There were some such amongst our Lord’s auditors, though undistinguished by the eye of man (see ch. Mat 9:36-37, Mat 11:28; Isa 29:19), although compared with the rest they were not many in number: for the epithet blessed frequently implies both the excellence and rarity of a thing (as in Sir 31:8), from which the expressions, theirs, they, etc., exclude those otherwise disposed: cf. Luk 6:24-26, where the woes are denounced. Seven however of the μακαρισμοὶ, or predications of blessedness, are absolute, declaring the condition of the godly, as far as regards themselves; two are relative, having respect to the conduct of men towards them. In both cases the kingdom of heaven is placed first, as embracing the whole of the beatitudes. All are enumerated in a most beautiful order. With these may be compared the matter and order of the eight woes, which are denounced against the Scribes and Pharisees, in ch. Mat 23:13-16; Mat 23:23; Mat 23:25; Mat 23:27; Mat 23:29. In both cases mention is made of the kingdom of heaven, here Mat 5:3, there Mat 5:13; of mercy, here Mat 5:7, there Mat 5:23; of purity, here Mat 5:8, there Mat 5:25; and of persecution, here Mat 5:10-11, and there Mat 5:29-30: and undoubtedly the other clauses may also be respectively compared with each other. In the subject, the saints are described as they are now in this life; in the predicate, as they will be hereafter on that day: see Luk 6:25; Luk 6:23. Our Lord, however, frames His words in such a manner, as at the same time to intimate the blessedness of individual saints already commencing in the present life, and to signify prophetically the blessedness of the holy people, which will hereafter be theirs also upon earth: see Mat 5:5.—οἱ πτωχοὶ, the poor) A vocative, either expressly or such in meaning (cf. Mat 5:11, and Luk 6:20). Nor does the pronoun αὐτῶν, their, oppose this view. Cf. Gnomon on Mat 23:37. Poverty is the first foundation. He is poor, who has it not in his power to say, this is mine;[171] and who, when he has anything for the present, does not devise what he will have for the future, but depends on the liberality of another. The riches which are disclaimed by such poverty, are either spiritual or natural, and are either present or absent. Such cardinal and fundamental virtues are despised by the world: whereas those which the world admires as such, are either no virtues, or false ones, or merely the offshoots and appendages of Christian virtues.—ΠΝΕΎΜΑΤΙ, in spirit) i.e. in their inmost self. This word is to be understood also in the following passages as far as Mat 5:8, where the words τῇ καρδίᾳ, in heart, occur.—ὅτι, because) Each kind of blessedness which is predicated corresponds with the previous description of [the character or condition which is] its subject,[172] and is taken, either (1.) from the contrary (for the works of God, 2Co 4:6; 2Co 7:6; 2Co 12:9, are effected in the midst of their contraries);[173] or (2.) regulated by a law of benignant retribution or exact conformity.[174]—ἔστιν, is) sc. already. The present in this verse, and the future in those which follow, mutually imply each other.—ἡ βασιλεία τῶν οὐρανῶν, the kingdom of heaven, literally, the kingdom of the heavens),[175] which, promised in the Old Testament, is actually conferred by the Messiah.

[170] The first word of this discourse announces its whole scope: a great blessedness is here placed before us by the Lord.—See Heb 2:3.—B. G. V.

[171] i.e., Has nothing which he can call his own.—(I. B.)

[172] Sc. of the present state of the subject. Ex. gr. “Blessed are they that mourn: for they shall be comforted.”—ED.

[173] In the original, “in mediis contrariis,” the full force of which it is difficult to give by a single phrase. Bengel’s meaning is best obtained by a reference to the texts which he gives.—(I. B.)

[174] In the original, “a talione benigna proximave convenientiâ,” where talio (talion) is used in a sense cognate with its original derivation from talis, such, but unknown (as far as I am aware) to classical usage. It is one of those peculiar adaptations of words frequently occurring in Bengel, and sanctioned (in its principle) by no less an authority than Horace.—See his Ars Poetica, Mat 5:47-48. For an example of Bengel’s meaning, cf Mat 5:7-8 of this chapter.—(I. B.)

[175] This expression, the kingdom of the heavens, marks the commencement of the discussion (tractatio) in this verse, as it also marks the close of the discussion in Mat 5:10.—Vers. Germ.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Mat_5:3-10. The beatitudes in general, in order to set forth, first, in a general way, the moral conditions of future participation in the Messiahs kingdom.That is, indeed, a fine, sweet, friendly beginning of His teaching and sermon. For He does not proceed, like Moses, or a teacher of the law, with commands, threats, and terrors, but in a most friendly manner, with pure attractions and allurements, and pleasant promises, Luther.

μακάριοι] Initiale hoc verbum toties repetitum indicat scopum doctrinae Christi, Bengel. What the blessedness is (אֲשְׁרֵי) which He means, is stated by all the causal sentences[395] with ὅτι in Mat_5:3-10, viz. that which is based on this, that they will attain the salvation of the kingdom, which is nigh at hand.

οἱ πτωχοὶ τῷ πνεύματι] the עֲנָוִים, אֶבְיוֹנִים (see Isa_61:1; Isa_66:2, and the post-exilian Psa_37:11) were those who, according to the theocratic promise of the O. T., had to expect the Messianic blessedness (Luk_4:18). Jesus, however, according to Matthew, transports the idea of the poor (les miserables) from the politico-theocratic realm (the members of the oppressed people of God, sunk in poverty and external wretchedness) into the purely moral sphere by means of the dative of more precise definition, τῷ πνεύματι (comp. Mat_5:8): the poor in reference to their spirit, the spiritually poorthat is, those who feel, as a matter of consciousness, that they are in a miserable, unhappy condition; comp. Isa_57:15; Pro_29:23. The ΠΤΩΧΕΊΑ intended is then subjectively determined according to the consciousness of the subject, so that these latter (comp. Mat_5:4-6) are conceived of as those who feel within them, the opposite of having enough, and of wanting nothing in a moral point of view; to whom, consequently, the condition of moral poverty and helplessness is a familiar thing,as the praying publican, Luk_18:10 (the opposite in Rev_3:17; 1Co_4:8), was such a poor man. We have neither to supply an also before τῷ πνεύματι, nor, with Baur, to explain it as if it meant οἱ πτωχοὶ, ἀλλὰ τῷ πνεύματι πλούσιοι; comp. 2Co_6:10. Chrysostom is substantially correct (comp. Theophylact): οἱ ταπεινοὶ κ. συντετριμμένοι τὴν διάνοιαν. Comp. de Wette in the Stud. von Daub und Creuzer, III. 2, p. 309 ff.; de morte expiat. p. 86 f. Jerome strikingly says: Adjunxit spiritu, ut humilitatem intelligeres, non penuriam. Comp. ὑψηλὸς πνεύματι, Ecc_7:8. They are not different from the μὴ βλέποντες in Joh_9:39. They know that in point of knowledge and moral constitution they are far from divine truth. The declaration that such are blessed, however, at the beginning of the Sermon on the Mount, is in perfect accordance with the fundamental condition of participation in the kingdom of the Messiah, the ΜΕΤΑΝΟΕῖΤΕ, with the call to which both Jesus and John began their public appearance. The ΠΤΩΧΕΊΑ Τῷ ΠΝΕΎΜΑΤΙ, is the precondition of ΠΛΟΥΤΕῖΝ ΕἸς ΘΕΌΝ (Luk_12:21), and of becoming a true ΠΛΟΎΣΙΟς Τῷ ΠΝΕΎΜΑΤΙ (Barnabas 19). These poor people are humble, but we are not to say that πτωχ. τ. πν. signifies the humble (in answer to Kuinoel and older interpreters); for which reason we have not to appeal to Isa_66:2, where רוּחַ does not agree with עָנִי. Fritzsche, in a way that is not in harmony with the moral nature and life of the whole discourse, limits the meaning to that of discernment: Homines ingenio et eruditione parum florentes; so also Chr. Fritzsche, Nov. Opusc. p. 241, in which meaning (consequently equivalent to οἱ πτωχοὶ τῇ διανοίᾳ, as Origen, de princ. iv. 22, calls the Ebionites) the saying was already made a subject of ridicule by Julian. Older Catholics (Maldonatus and Corn. a Lapide), after Clement of Alexandria and many Fathers, taking ΠΝΕΎΜΑΤΙ of the self-determination, misused our passage in support of the vow of voluntary poverty. On the other hand, Calovius strikingly remarks: Paupertas haec spiritualis non est consilii, sed praecepti. Others (Olearius, Michaelis, Paulus) connect τῷ πνεύματι with μακάριοι: the poor are spiritually happy. Opposed to this is the position of the words and Mat_5:8. Moreover, no example is found in the N. T. or in the Jewish writings, where, in the case of beatitudes, to the ΜΑΚΆΡΙΟς, or אַשְׁרֵי, or טֹוּבֵי, any more precise designation of fortune was immediately subjoined. Comp. especially, Knapp, Scripta var. arg. pp. 351380. According to Köstlin, p. 66, the τῷ πνεύματι, which is not expressly read in the Clementines (see Homily xv. 10) and Polycrates ii. (as also τὴν δικαιος. Mat_5:6), is said to be a limiting addition proceeding from later reflection, one of the many changes which must be assumed as having taken place in the original collection of discourses; comp. also Hilgenfeld, Ewald, Bleek, Wittichen, Jahrb. f. D. Theol. 1862, p. 323; Holtzmann, p. 176; Schenkel, and others. But see on Luk_6:23.

Ἡ ΒΑς. Τ. ΟὐΡ.] the kingdom of heaven belongs to them (see on Mat_3:2), namely, as a certain possession in the future. Comp. the following futures. Observe in all the beatitudes, Mat_5:3-10, the symmetrically emphatical position of αὐτῶν, αὐτοί; it is just they who.

[395] These causal sentences justify also the usual enumeration of the Makarisms as the seven beatitudes. For vv. 3 and 10 contain the same promise, which, therefore, is to be counted only once in order to retain the number seven; comp. Ewald, Jahrb. I. p. 133; also Köstlin and Hilgenfeld. Others, like Weizsäcker and Keim, counting ver. 10 specially with the others, arrive at the number eight. But Delitzsch, to bring out an analogy with the Decalogue, reckons, besides the μακάριοι in ver. 11, the χαίρετε κ. ἀγαλλ. also in ver. 12, as the full-sounding finale, and in this way knows how to force out ten beatitudes.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Mat 5:3-12 . The Beatitudes . Some general observations may helpfully introduce the detailed exegesis of these golden words.

1. They breathe the spirit of the scene. On the mountain tops away from the bustle and the sultry heat of the region below, the air cool, the blue sky overhead, quiet all around, and divine tranquillity within. We are near heaven here.

2. The originality of these sayings has been disputed, especially by modern Jews desirous to credit their Rabbis with such good things. Some of them, e.g. , the third, may be found in substance in the Psalter, and possibly many, or all of them, even in the Talmud. But what then? They are in the Talmud as a few grains of wheat lost in a vast heap of chaff. 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.

3. The existence of another version of the discourse (in Lk.), with varying forms of the sayings, has raised a question as to the original form. Did Christ, e.g. , say “Blessed the poor” (Lk.) or “Blessed the poor in spirit” (Matt.)? This raises a larger question as to the manner of Christ’s teaching on the hill. Suppose one day in a week of instruction was devoted to the subject of happiness, its conditions, and heirs, many things might be said on each leading proposition. The theme would be announced, then accompanied with expansions. A modern biographer would have prefaced a discourse like this with an introductory account of the Teacher’s method. There is no such account in the Gospels, but there are incidental notices from which we can learn somewhat. The disciples asked questions and the Master answered them. Jesus explained some of His parables to the twelve. From certain parts of His teaching, as reported, it appears that He not only uttered great thoughts in aphoristic form, but occasionally enlarged. The Sermon on the Mount contains at least two instances of such enlargement. The thesis, “I am not come to destroy but to fulfil” (Mat 5:17 ), is copiously illustrated (Mat 5:21-48 ). The counsel against care, which as a thesis might be stated thus: “Blessed are the care-free,” is amply expanded (Mat 5:25-34 ). Even in one of the Beatitudes we find traces of explanatory enlargement; in the last, “Blessed are the persecuted”. It is perhaps the most startling of all the paradoxes, and would need enlargement greatly, and some parts of the expansion have been preserved (Mat 5:10-12 ). On this view both forms of the first Beatitude might be authentic, the one as theme, the other as comment. The theme would always be put in the fewest possible words; the first Beatitude therefore, as Luke puts it, Μακάριοι οἱ πτωχοί , Matthew preserving one of the expansions, not necessarily the only one. Of course, another view of the expansion is possible, that it proceeded not from Christ, but from the transmitters of His sayings. But this hypothesis is not a whit more legitimate or likely than the other. I make this observation, not in the spirit of an antiquated Harmonistic, but simply as a contribution to historical criticism.

4. Each Beatitude has a reason annexed, that of the first being “for theirs is the kingdom of heaven”. They vary in the different Beatitudes as reported. It is conceivable that in the original themes the reason annexed to the first was common to them all. It was understood to be repeated like the refrain of a song, or like the words, “him do I call a Brahmana,” annexed to many of the moral sentences in the Footsteps of the Law in the Buddhist Canon. “He who, when assailed, does not resist, but speaks mildly to his tormentors him do I call a Brahmana.” So “Blessed the poor, for theirs is the kingdom of heaven”, “blessed they who mourn, for,” etc.; “blessed the meek, the hungry, for,” etc. The actual reasons annexed, when they vary from the refrain, are to be viewed as explanatory comments.

5. It has been maintained that only certain of the Beatitudes belong to the authentic discourse on the mount, the rest, possibly based on true logia of Jesus spoken at another time, being added by the evangelist, true to his habit of massing the teaching of Jesus in topical groups. This is the view of Weiss (in Matt. Evan., and in Meyer). He thinks only three are authentic the first, third, and fourth all pointing to the righteousness of the kingdom as the summum bonum : the first to righteousness as not yet possessed; the second to the want as a cause of sorrow; the third to righteousness as an object of desire. This view goes with the theory that Christ’s discourse on the hill had reference exclusively to the nature of true and false righteousness.

6. A final much less important question in reference to the Beatitudes is that which relates to their number. One would say at a first glance eight, counting Mat 5:10 as one, Mat 5:11-12 being an enlargement. The traditional number, however, is seven

Mat 5:3 . μακάριοι . This is one of the words which have been transformed and ennobled by N. T. use; by association, as in the Beatitudes, with unusual conditions, accounted by the world miserable, or with rare and difficult conduct, e.g. , in Joh 13:17 , “if ye know these things, happy ( μακάριοι ) are ye if ye do them”. Notable in this connection is the expression in 1Ti 1:11 , “The Gospel of the glory of the happy God”. The implied truth is that the happiness of the Christian God consists in being a Redeemer, bearing the burden of the world’s sin and misery. How different from the Epicurean idea of God! Our word “blessed” represents the new conception of felicity. οἱ πτωχοὶ : πτωχός in Sept [17] stands for אֶבִיוֹן Psa 109:16 , or עָנִי Ps. 40:18: the poor , taken even in the most abject sense, mendici , Tertull. adv. Mar. iv. 14. πτωχός and πένης originally differed, the latter meaning poor as opposed to rich, the former destitute. But in Biblical Greek πτωχοί , πένητες , πραεῖς , ταπεινοί are used indiscriminately for the same class, the poor of an oppressed country. Vide Hatch, Essays in Biblical Greek , p. 76. The term is used here in a pregnant sense, absolute and unqualified at least to begin with; qualifications come after. From πτώσσω , to cower in dispiritment and fear, always used in an evil sense till Christ taught the poor man to lift up his head in hope and self-respect; the very lowest social class not to be despaired of, a future possible even for the mendicant. Blessedness possible for the poor in every sense; they, in comparison with others, under no disabilities, rather contrariwise such is the first and fundamental lesson. τῷ πνεύματι . Possibilities are not certainties; to turn the one into the other the soul or will of the individual must come in, for as Euthy. Zig. quaintly says, nothing involuntary can bless ( οὐδὲν τῶν ἀπροαιρέτων μακαριστόν ). “In spirit” is, therefore, added to develop and define the idea of poverty. The comment on the theme passes from the lower to the higher sphere. Christ’s thought includes the physical and social, but it does not end there. Luke seems to have the social aspect in view, in accordance with one of his tendencies and the impoverished condition of most members of the apostolic Church. To limit the meaning to that were a mistake, but to include that or even to emphasise it in given circumstances was no error. Note that the physical and spiritual lay close together in Christ’s mind. He passed easily from one to the other (Joh 4:7-10 ; Luk 10:42 , see notes there). τῷ πν . is, of course, to be connected with πτωχοὶ , not with μακάριοι . Poor in spirit is not to be taken objectively, as if spirit indicated the element in which the poverty is manifest poor intellect: “homines ingenio et eruditione parum florentes” (Fritzsche) = the νηπίοι in Mat 11:25 ; but subjectively, poor in their own esteem. Self-estimate is the essence of the matter, and is compatible with real wealth. Only the noble think meanly of themselves. The soul of goodness is in the man who is really humble. Poverty laid to heart passes into riches. A high ideal of life lies beneath all. And than ideal is the link between the social and the spiritual. The poor man passes into the blessedness of the kingdom as soon as he realises what a man is or ought to be. Poor in purse or even in character, no man is beggared who has a vision of man’s chief end and chief good. αὐτὼν , emphatic position: theirs , note it well. So in the following verses αὐτοὶ and αὐτῶν . ἐοτι , not merely in prospect, but in present possession. The kingdom of heaven is often presented in the Gospels apocalyptically as a thing in the future to be given to the worthy by way of external recompense. But this view pertains rather to the form of thought than to the essence of the matter. Christ speaks of the kingdom here not as a known quantity, but as a thing whose nature He is in the act of defining by the aphorisms He utters. If so, then it consists essentially in states of mind. It is within. It is ourselves, the true ideal human.

[17] Septuagint.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Whose minds and spirits are brought under, and tamed, and obey God.

Under the name of poverty are all such miseries meant, as are joined with poverty.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 3. Blessed are the poor in spirit, c.] Or, happy, μακαριοι from μα or μη, not, and κηρ, fate, or death: intimating, that such persons were endued with immortality, and consequently were not liable to the caprices of fate. Homer, Iliad i, 330, calls the supreme gods, Θεων μακαρων, the ever happy and IMMORTAL gods, and opposes them to θνητων ανθρωπων, mortal men.

τω δ' αυτω μαρτυροι εστων

Προς τε Θεων μακαρων, προς τε θνητων ανθροπων.

"Be ye witnesses before the immortal gods, and before mortal men."

From this definition we may learn, that the person whom Christ terms happy is one who is not under the influence of fate or chance, but is governed by an all-wise providence, having every step directed to the attainment of immortal glory, being transformed by the power into the likeness of the ever-blessed God. Though some of the persons, whose states are mentioned in these verses, cannot be said to be as yet blessed or happy, in being made partakers of the Divine nature yet they are termed happy by our Lord, because they are on the straight way to this blessedness.

Taken in this light the meaning is similar to that expressed by the poet when describing a happy man.

FELIX, qui potuit rerum cognoscere causas:

Atque metus omnes et inexorabile FATUM

Subjecit pedibus; strepitumque Acherontis avari!

Virg. Geor. ii. v. 490.

Which may be thus paraphrased: -

"Happy is he who gains the knowledge of the first cause of all things; who can trample on every fear, and the doctrine of inexorable FATE; and who is not terrified by death, nor by the threatened torments of the invisible world!"

Poor in spirit] One who is deeply sensible of his spiritual poverty and wretchedness. πτωχος, a poor man, comes from πτωσσω, to tremble, or shrink with fear. Being destitute of the true riches, he is tremblingly alive to the necessities of his soul, shrinking with fear lest he should perish without the salvation of God. Such Christ pronounces happy, because there is but a step between them and that kingdom which is here promised. Some contend, that μακαριοι should be referred to, πνευματι, and the verse translated thus: Happy, or blessed in spirit, are the poor. But our Lord seems to have the humiliation of the spirit particularly in view.

Kingdom of heaven.] Or, των ουρανων, of the heavens. A participation of all the blessings of the new covenant here, and the blessings of glory above. See this phrase explained, Clarke's notes "Mt 3:2". Blessed are the poor! this is God's word; but who believes it? Do we not say, Yea, rather, Blessed is the rich?

The Jewish rabbins have many good sayings relative to that poverty and humility of spirit which Christ recommends in this verse. In the treatise called Bammidbar Rabbi, s. 20, we have these words: There were three (evils) in Balaam: the evil eye, (envy,) the towering spirit, (pride,) and the extensive mind (avarice.)

Tanchum, fol. 84. The law does not abide with those who have the extensive mind, (avarice,) but with him only who has a contrite heart.

Rabbi Chanina said, "Why are the words of the law compared to water? Because as waters flow from heights, and settle in low places, so the words of the law rest only with him who is of an humble heart." See Schoettgen.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(3) Blessed.—The word differs from that used in Mat_23:39; Mat_25:34, as expressing a permanent state of felicity, rather than the passive reception of a blessing bestowed by another.

The poor in spirit.—The limitation, as in “the pure in heart,” points to the region of life in which the poverty is found. In Luk_6:20 there is no such qualifying clause, and there the words speak of outward poverty, as in itself a less perilous and therefore happier state than that of riches. Here the blessedness is that of those who, whatever their outward state may be, are in their inward life as those who feel that they have nothing of their own, must be receivers before they give, must be dependent on another’s bounty, and be, as it were, the “bedesmen” of the great King. To that temper of mind belongs the “kingdom of heaven,” the eternal realities, in this life and the life to come, of that society of which Christ is the Head. Things are sometimes best understood by their contraries, and we may point to the description of the church of Laodicea as showing us the opposite type of character, thinking itself “rich” in the spiritual life, when it is really as “the pauper,” destitute of the true riches, blind and naked.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

Blessed are the poor in spirit,.... Not the poor in purse, or who are so with respect to things temporal: for though God has chosen and called many, who are in such a condition of life, yet not all; the kingdom of heaven cannot be said to belong to them all, or only; but such as are poor in a spiritual sense. All mankind are spiritually poor; they have nothing to eat that is fit and proper; nor any clothes to wear, but rags; nor are they able to purchase either; they have no money to buy with; they are in debt, owe ten thousand talents, and have nothing to pay; and in such a condition, that they are not able to help themselves. The greater part of mankind are insensible of this their condition; but think themselves rich, and increased with goods: there are some who are sensible of it, who see their poverty and want, freely acknowledge it, bewail it, and mourn over it; are humbled for it, and are broken under a sense of it; entertain low and mean thoughts of themselves; seek after the true riches, both of grace and glory; and frankly acknowledge, that all they have, or hope to have, is owing to the free grace of God. Now these are the persons intended in this place; who are not only "poor", but are poor "in spirit"; in their own spirits, in their own sense, apprehension, and judgment: and may even be called "beggars", as the word may be rendered; for being sensible of their poverty, they place themselves at the door of mercy, and knock there; their language is, "God be merciful"; their posture is standing, watching, and waiting, at wisdom's gates, and at the posts of her door; they are importunate, will have no denial, yet receive the least favour with thankfulness. Now these are pronounced "blessed", for this reason,

for theirs is the kingdom of heaven; not only the Gospel, and the ministration of it, which belongs to them. "The poor have the Gospel preached": it not only reaches their ears, but their hearts; it enters into them, is applied unto them, they receive and embrace it with the utmost joy and gladness; but eternal glory, this is prepared for them, and given to them; they are born heirs of it, have a right unto it, are making meet for it, and shall enjoy it.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

3 Blessed are the poor in spirit: for theirs is the kingdom of heaven.

Ver. 3. Blessed] The word signifieth such as are set out of the reach of evil, in a most joyous condition, having just cause to be everlastingly merry, as being beati re et spe, blessed in hand and in hope, and such as shall shortly transire a spe ad speciem, "for theirs is the kingdom of heaven." They are already possessed of it, as by turf and twig. There were eighty opinions among heathens about man’s blessedness. These did but beat the bush: God hath given us the bird in this golden sermon, μακαριοι, quasi μη κηρι υποκειμενοι; vel απο του μαλιστα χαιρειν. (Aristot.)

Are the poor in spirit] Beggars in spirit ( Mendici spiritu. Tertul. Qui suarum virium agnoscunt ουδενειαν, hi pauperes spiritu): such as have nothing at all of their own to support them, but being nittily needy, and not having (as we say) a cross wherewith to bless themselves, get their living by begging, and subsist merely upon alms. Such beggars God hath always about him, Mat 26:11. And this the poets hammered at, when they feigned that litae or prayers were the daughters of Jupiter, and stood always in his presence. (Homer.) Lord, I am hell, but thou art heaven, said Hooper. I am a most hypocritical wretch, not worthy that the earth should bear me, said Bradford. I am the most unfit man for this high office of suffering for Christ that ever was appointed to it, said sincere Saunders. Oh that my life, and a thousand such wretches’ lives more (saith John Careless, martyr, in a letter to Mr Bradford), might go for yours! Oh! why doth God suffer me and such other caterpillars to live, that can do nothing but consume the alms of the Church, and take away you so worthy a workman and labourer in the Lord’s vineyard? But woe be to our sins and great unthankfulhess, &c. (Acts and Mon.) These were excellent patterns of this spiritual poverty, which our Saviour here maketh the first; and is indeed the first, second, and third of Christianity, as that which teacheth men to find out the best in God and the worst in themselves. This Christ lays as the foundation of all the following virtues. Christianity is a frame for eternity, and must therefore have a good foundation; since an error there can hardly be mended in the fabric.

For theirs is the kingdom of heaven] Heaven is that true Macaria, or the blessed kingdom. So the island of Cyprus was anciently called for the abundance of commodities that it sendeth forth to other countries, of whom it craveth no help again. Marcellinus, to show the fertility thereof, saith, that Cyprus aboundeth with such plenty of all things, that, without the help of any other foreign country, it is of itself able to build a tall ship, from the keel to the topsail, and so put it to sea, furnished of all things needful. And Sextus Rufus writing thereof, saith, Cyprus famosa divitiis, paupertatem Populi Rom. ut occuparetur, sollicitavit: Cyprus, famous for riches, tempted the poor people of Rome to seize upon it. What marvel then if this kingdom of heaven solicit these poor in spirit to offer violence to it, and to take it by force, since it is all made of gold? Rev 21:21; yea, search is made there through all the bowels of the earth to find out all the precious treasures that could be had, gold, pearls, and precious stones of all sorts. And what can these serve to? only to shadow out the glory of the walls of the New Jerusalem, and the gates, and to pave the streets of that city.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Blessed are the poor in spirit - The word “blessed” means “happy,” referring to that which produces felicity, from whatever quarter it may come.

Poor in spirit - Luke says simply, Blessed are the poor. It has been disputed whether Christ meant the poor in reference to the things of this life, or to the humble. The gospel is said to be preached to the poor, Luk 4:18; Mat 11:5. It was predicted that the Messiah would preach to the poor, Isa 61:1. It is said that they have special facilities for being saved, Mat 19:23; Luk 18:24. The state of such persons is therefore comparatively blessed, or happy. Riches produce care, anxiety, and dangers, and not the least is the danger of losing heaven by them. To be poor in spirit is to have a humble opinion of ourselves; to be sensible that we are sinners, and have no righteousness of our own; to be willing to be saved only by the rich grace and mercy of God; to be willing to be where God places us, to bear what he lays on us, to go where he bids us, and to die when he commands; to be willing to be in his hands, and to feel that we deserve no favor from him. It is opposed to pride, and vanity, and ambition. Such are happy:

Because there is more real enjoyment in thinking of ourselves as we are, than in being filled with pride and vanity. Because such Jesus chooses to bless, and on them he confers his favors here. Because theirs will be the kingdom of heaven hereafter.

It is remarkable that Jesus began his ministry in this manner, so unlike all others. Other teachers had taught that happiness was to be found in honor, or riches, or splendor, or sensual pleasure. Jesus overlooked all those things, and fixed his eye on the poor and the humble, and said that happiness was to be found in the lowly vale of poverty more than in the pomp and splendors of life.

Theirs is the kingdom of heaven - That is, either they have special facilities for entering the kingdom of heaven, and of becoming Christians here, or they shall enter heaven hereafter. Both these ideas are probably included. A state of poverty a state where we are despised or unhonored by people is a state where people are most ready to seek the comforts of religion here, and a home in the heavens hereafter. See the notes at Mat 2:2.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

The poor in spirit;[1] which, according to the common exposition, signifies the humble of mind and heart. Yet some understand it of such as are truly in poverty and want, and who bear their indigent condition with patience and resignation. (Witham) --- That is, the humble; and they whose spirit is not set upon riches. (Challoner) --- It is not without reason that the beatitudes are disposed of in this order. Each preceding one prepares the way for what immediately follows, furnishing us in particular with spiritual arms of such graces as are necessary for obtaining the virtue of the subsequent beatitude. Thus the poor in spirit, i.e. the truly humble, will mourn for their transgressions, and whoever is filled with sorrow and confusion for his own sins, cannot but be just, and behave to others with meekness and clemency; when possessed of these virtues, he then becomes pure and clean of heart. Peace of conscience reigns in this assemblage of virtues, and cannot be expelled the soul by any tribulations, persecutions, or injustices of men. (St. John Chrysostom, hom. xv.) What is this poverty of spirit, but humility and contrition? This virtue of humility is placed in the first place, because it is the parent of every other virtue, as pride is the mother of every vice. Pride deprived our first parents of their original innocence, and nothing but humility can restore us to our former purity. We may pray and fast, we may be possessed of mercy, chastity, or any virtues, if humility do not accompany them, they will be like the virtue of the Pharisee, without foundation, without fruit. (Hom. xv.)

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[BIBLIOGRAPHY]

The humble. See St. John Chrysostom hom. xv. in Matt. St. Jerome on this place in his Commentary on St. Matt. St. Augustine, Serm. Domini in Monte. tom. iii, part 2 p. 166, &c.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Happy are they, who, though they be not rich in this world’s goods, yet have a spirit suited to their state and condition, not looking for their consolation here, but, having a poor and low opinion of the world and all that is therein, looking after more excellent riches; and, in order to it, are of broken and contrite spirits for their manifold sins, and cannot entertain any proud opinion of their own righteousness, but flee unto the free grace of God, and the righteousness of the Lord Jesus Christ. Not the great, and rich, and proud men of the world are happy, but these are the blessed men; for true happiness lieth not in worldly possessions, but in the favour of God, and a right to the kingdom of heaven, and that these men have, Psa 34:18; 51:17; Isa 66:2.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Happy are the poor - In the following discourse there is,

1. A sweet invitation to true holiness and happiness, ver. 3-12.

2. A persuasive to impart it to others, ver. 13-16.

3. A description of true Christian holiness, ver. 17; chap.vii, 12. (in which it is easy to observe, the latter part exactly answers the former.)

4. The conclusion: giving a sure mark of the true way, warning against false prophets, exhorting to follow after holiness. The poor in spirit - They who are unfeignedly penitent, they who are truly convinced of sin; who see and feel the state they are in by nature, being deeply sensible of their sinfulness, guiltiness, helplessness. For theirs is the kingdom of heaven - The present inward kingdom: righteousness, and peace, and joy in the Holy Ghost, as well as the eternal kingdom, if they endure to the end. Luke vi, 20.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

His first words strike the key-note of the entire discourse:

v. 3. Blessed are the poor in spirit; for theirs is the kingdom of heaven.

The reference of Jesus here is not primarily to temporal poverty, to earthly misery, as in other passages of the New Testament, 1Co 1:26-28; Jas 2:5. He is speaking of the poor and miserable "in spirit," those that shrink and cower with fear and dread, that are tremblingly alive to the wants and needs of their soul, that feel in their own heart, so far as spiritual riches are concerned, nothing but a great void, a despair of their own abilities, Mat 11:5-28; Isa 61:1; Isa 62:2; Psa 70:5. Such as these, who are conscious, painfully aware, of their moral deficiencies, the Lord calls blessed, happy. If they were still under the mistaken impression that they were spiritually rich and wanted nothing, they might deceive themselves into a false security which would prevent their gaining the true riches, the only abiding happiness. But as conditions are, no false pride will keep them from accepting the unsearchable riches of the kingdom of heaven, which are theirs by grace. For the kingdom of heaven is the sum total of all the gifts of God in Christ Jesus as they are enjoyed here on earth in the Christian Church and finally above, in the kingdom of glory. This being true, and the riches of the kingdom being even now in their possession, the disciples should strive all the more diligently to cultivate the poverty which the Lord here praises, and to exercise themselves in it daily.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

Observe here, 1. It is not said, blessed are the poor in estate, but blessed are the poor in spirit: it is not a poverty of purse and possession, but a poverty of spirit, that entitles us to the blessing.

2. It is not said, blessed are the spiritually poor, but blessed are the poor in spirit: he that is destitute of the grace and spirit of Christ, that has no sense of his spiritual wants, he is spirituallly poor, but he is not poor in spirit.

Farther, 3. It is not said, blessed are the poor-spirited, but the poor in spirit. Such an act below and beneath themselves as men and as Christians, these are poor-spirited men; but these are not poor in spirit.

4. It is not said, blessed are they that make themselves poor by leaving their estates and callings, and turning beggars, as some do among the Papists; but blessed are they whom the gospel makes poor, by giving them a sight of their spiritual wants and necessities, and directing them to Christ that they may be made rich.

In sum, not those that are poor in estate, or those whom the world has made poor in possession, but those whom the gospel has made poor in spirit, that is, the truly humble, lowly spirits, have a right and title to the kingdom of heaven. Now, humility is called poverty of spirit, because it is the effect and fruit of God’s Spirit.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

J. W. McGarvey's The Fourfold Gospel [XLII. B. Beatitudes].

XLII. THE SERMON ON THE MOUNT. (A Mountain Plateau not far from Capernaum.) Subdivision B. BEATITUDES: PROMISES TO MESSIAH'S SUBJECTS. aMATT. V. 3-12; cLUKE VI. 20-26.

a3 Blessed are the poor in spirit: for theirs is the kingdom of heaven. [The sayings in this subdivision are called beatitudes from the word "beati (meaning blessed), with which they begin in the Vulgate, or Latin Bible. According to Matthew, these beatitudes are nine in number and seven in character, for the last two, which concern persecution, do not relate to traits of character, but to certain external circumstances which lead to blessings. Luke gives us [228] beatitudes not recorded in Matthew. Most of the beatitudes are paradoxical, being the very reverse of the world's view, but Christians who have put them to the test have learned to realize their unquestionable truth. The poor in spirit are those who feel a deep sense of spiritual destitution and comprehend their nothingness before God. The kingdom of heaven is theirs, because they seek it, and therefore find and abide in it. To this virtue is opposed the pride of the Pharisee, which caused him to thank God that he was not as other men, and to despise and reject the kingdom of heaven. There must be emptiness before there can be fullness, and so poverty of spirit precedes riches and grace in the kingdom of God.] 4 Blessed are they that mourn: for they shall be comforted. [ Isa_42:2, Isa_42:3, Luk_2:25, Rom_8:18, Joh_16:20, Joh_16:21. The blessing is not upon all that mourn ( 2Co_7:10); but upon those who mourn in reference to sin. They shall be comforted by the discovery and appropriation of God's pardon. But all mourning is traced directly or indirectly to sin. We may take it, therefore, that in its widest sense the beatitude covers all those who are led by mourning to a discerning of sin, and who so deplore its effects and consequences in the world as to yearn for and seek the deliverance which is in Christ. Those to whom Christ spoke the beatitude bore a double sorrow. Not only did their own sins afflict their consciences, but the hatred and opposition of other sinners added many additional sighs and tears. Joy springs from such sorrow so naturally that it is likened to harvest gathered from the seed ( Psa_126:6). But sorrows, even apart from a sense of sin, often prove blessings to us by drawing us near unto God.] 5 Blessed are the meek: for they shall inherit the earth. [His hearers were full of hopes that, as Messiah, he would glut their martial spirit, and lead them to world-wide conquest. But the earth was not to be subjugated to him by force. Those who were meek and forbearing should receive what the arrogant and selfish grasp after and can not get. "Man the animal has hitherto possessed the globe. Man the divine is yet to take it. The [229] struggle is going on. But in every cycle more and more does the world feel the superior authority of truth, purity, justice, kindness, love, and faith. They shall yet possess the earth" (Beecher). The meek shall inherit it in two ways: 1. They shall enjoy it more fully while in it. 2. They shall finally, as part of the triumphant church, possess and enjoy it. Doubtless there is also here a reference to complete possession to be fulfilled in the new earth-- Dan_7:27, Rev_3:21, Rev_5:10.] 6 Blessed are they who hunger and thirst after righteousness: for they shall be filled. [Our Lord here declares that those who feel a most intense desire for righteousness shall obtain it. Under no other religion had such a promise ever been given. Under Christianity the promise is clear and definite. Compare Rom_8:3, Rom_8:4, Heb_7:11, Heb_7:19, Heb_7:25. This promise is realized in part by the attainment of a higher degree of righteous living, and in part by the perfect forgiveness of our sins. But the joy of this individual righteousness, blessed as it is, shall be surpassed by that of the universal righteousness of the new creation-- 2Pe_3:13.] 7 Blessed are the merciful: for they shall obtain mercy. [As meekness is rather a passive virtue, so mercy is an active one. The meek bear, and the merciful forbear, and for so doing they shall obtain mercy both from God and man. This beatitude, like the rest, has a subordinate, temporal application; for God rules the world in spite of its sin. This beatitude has primary reference to the forgiveness of offences. The forgiving are forgiven-- Mat_6:14, Mat_6:15.] 8 Blessed are the pure in heart: for they shall see God. [The pure in heart are those who are free from evil desires and purposes. They have that similarity of life to the divine life which excludes all uncleanness, and which enables them to comprehend, after a sympathetic fashion, the motives and actions of God. Such see God by faith now, that is, by the spiritual vision of a regenerate heart ( Eph_1:17, Eph_1:18), and shall see him face to face hereafter ( 1Co_13:12, 1Jo_3:2, 1Jo_3:3). The Jews to whom Christ spoke, having their hearts defiled with carnal hopes and self-righteous pride, failed to see God, [230] as he was then revealing himself in the person of his Son, thus forming a sad contrast to the gracious promise of the beatitude. "They only can understand God who have in themselves some moral resemblance to him; and they will enter most largely into the knowledge of him who are most in sympathy with the divine life"--Beecher.] 9 Blessed are the peacemakers: for they shall be called sons of God. [The term includes all who make peace between men, whether as individuals or as communities. It includes even those who worthily endeavor to make peace, though they fail of success. They shall be called God's children, because he is the God of peace ( Rom_15:33, Rom_16:20, 2Co_13:11); whose supreme purpose is to secure peace ( Luk_2:14); and who gave his Son to be born into this world as the Prince of Peace ( Isa_9:6). Here again Jesus varies from human ideas. In worldly kingdoms the makers of war stand highest, but in his kingdom peacemakers outrank them, for the King himself is a great Peacemaker-- Col_1:20, Eph_2:14.] 10 Blessed are they that have been persecuted for righteousness' sake: for theirs is the kingdom of heaven. [Those who suffer because of their loyalty to the kingdom of heaven are blessed by being bound more closely to that kingdom for which they suffer.] cBlessed are ye poor: for yours is the kingdom of God. 21 Blessed are ye that hunger now: for ye shall be filled. Blessed are ye that weep now: for ye shall laugh. [These three beatitudes given by Luke, like the two closing beatitudes of Matthew are pronounced not upon character, but upon those in certain trying conditions. They are addressed to the disciples ( Luk_6:17), and are meant to strengthen and encourage them to continue in the life of sacrifice when discipleship demanded. For light upon the meaning of these beatitudes, see such passages as these: Mat_10:37-39, Mat_16:24-26, Mar_10:28-30, Mat_10:22-25. The service to which Jesus called meant poverty, hunger, and tears, but it led to rich reward-- 1Co_11:23-33, 1Co_12:1-5.] 22 Blessed are ye, when men shall hate you, and when [231] they shall separate you i from their company, and reproach you, and cast out your name as evil, aand persecute you, and say all manner of evil against you falsely, for my cthe Son of man's sake. [The Master here presents the various forms of suffering which would come upon the disciples by reason of their loyalty to him. We shall find several like statements as we proceed with the gospel story. They would first be conscious of the coldness of their brethren before the secret hate became outspoken and active. Later they should find themselves excommunicated from the synagogue ( Joh_16:2). This act in turn would be followed by bitter reproaches and blasphemy of the sacred name by which they were called--the name Christian ( Jam_2:7, 1Pe_4:4). "'Malefic' or 'execrable superstition' was the favorite description of Christianity among Pagans (Tac., Ann. xv. 44; Suet. Nero, xvi.), and Christians were charged with incendiarism, cannibalism and every infamy" (Farrar). All this would finally culminate in bloody-handed persecution, and procure the death of Christ's followers by forms of law; all manner of false and evil accusations would be brought against them.] 23 Rejoice ye in that day, band be exceeding glad: cand leap for joy: for behold, your reward is great in heaven; for in the same manner did their fathers unto the prophets. afor so persecuted they the prophets that were before you. [In commanding rejoicing under such circumstances Jesus seemed to make a heavy demand upon his disciples, but it is a demand which very many have responded to ( Act_5:41, Act_16:25). Anticipations of the glorious future are a great tonic. For instances of persecution of the prophets, see 1Ki_19:10, 2Ch_16:10, 1Ki_22:27, 2Ch_24:20, 2Ch_24:21; Jer_26:23, Jer_32:2, Jer_37:15, Jer_38:4-6, Jer_38:28, Heb_11:36-38.] c24 But woe unto you that are rich! for ye have received your consolation. [ Luk_16:25.] 25 Woe unto you that are full now! for ye shall hunger. Woe i unto you, ye that laugh now! for ye shall mourn and weep. [These three woes are respectively the converse of the three beatitudes recorded by [232] Luke. This converse is to be expected, for as long as sin lasts woes stand over against beatitudes as Ebal against Gerizim. But the woe here expressed by the Saviour is more of a cry of compassion than a denunciation, and may be translated, "Alas for you!" The first woe applies to those who love and trust in riches ( Mar_10:24). Jesus does not clearly define the line beyond which the possession of riches becomes a danger, lest any, fancying himself to be on the safe side of the line, should lull himself to repose and be taken off his guard. Riches are always dangerous, and we must be ever watchful against their seduction. The second woe is kindred to the first. Righteousness is the soul's true food. Those who feast upon it shall be satisfied, but those who satiate themselves with this world shall waken some day to a sense of emptiness, since they have filled themselves with vanity ( Ecc_2:1-11, Jam_5:1-6). The third woe is not pronounced upon those who make merriment an occasional relief ( Pro_17:22, Pro_15:13, Pro_15:15); but upon those who, through lack of earnestness, make it a constant aim. Half the world has no higher object in life than to be amused ( Pro_13:14, Ecc_7:6). Those who sow folly shall reap a harvest of tears. The truth of this saying was abundantly fulfilled in the Jewish wars, which culminated in the destruction of Jerusalem about forty years later.] 26 Woe i unto you, when all men shall speak well of you! for in the same manner did their fathers to the false prophets. [This is the converse to the beatitudes pronounced upon those who are reviled, etc. A righteous life rebukes an evil one, and the general tendency of evil is to deride that which rebukes it. This tendency caused the wicked of Christ's times to say that he had a demon, and that he cast out demons by the power of Beelzebub. If our lives draw to themselves no reproach, they can not be right in the sight of God. A good name is more to be desired than great riches; but we must not sacrifice our fidelity to Christ in order to attain it. If we adhere strictly to the virtues which Christ enjoined, we shall find that the world has an evil name for every one of them. Earnest contention for his [233] truth is called bigotry; loyalty to his ordinances is dubbed narrowness; strict conformity to the laws of purity is named puritanism; liberality is looked upon as an effort to court praise; piety is scorned as hypocrisy, and faith is regarded as fanaticism.]

[FFG 228-234]

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

3. Blessed. There follow nine beatitudes, each of which pronounces a blessing upon those who have certain characteristics. The word “blessed” is first applied to God, and means more than “happy,” as it has sometimes been translated. Happiness comes from earthly things; blessedness comes from God. It is not bestowed arbitrarily; a reason follows each beatitude. The poor in spirit. The humble, in contrast with the haughty; those sensible of spiritual destitution. The same state of mind is referred to when he speaks elsewhere of a contrite and broken spirit. Is the kingdom of heaven. Such shall become members of the kingdom that Christ will establish. The Jews were rejected from this kingdom on account of their spiritual pride.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

3–9. The transposition of Mat 5:4-5 to their order in the text is on the authority of the leading textual critics without however conclusive MS. support. The logical gradation of thought is in favour of the change. Of the ‘Beatitudes’—so called from the opening word ‘beati’ in the Vulgate—the first seven may be regarded as groups of characters, or as a scheme of Christian ethics on an ascending scale, tracing the Christian growth step by step; the two last have special reference to the disciples—they supply the tests and the hopes of discipleship.

First, two passive qualities ‘lowliness and meekness,’ which mark the character receptive of Christianity, then two activities or movements of the soul; ‘mourning,’ which alienates it from earth, tending ‘to loose the chain | that binds us to a world of pain.’ Then divine ‘hungering and thirsting’ which draw it to heaven. This fourth Beatitude is the central point: δικαιοσύνη is the coping-stone of the soul seeking God, the foundation of the soul which has found Him. Three graces of the Christian life follow, ‘mercy,’ the first-fruits of righteousness, (see the close connection between the two ch. Mat 6:1 and comp. the fruits of righteousness in the judgment-scene ch. 25,) ‘purity of heart,’ the soul cleansed from all defilement sees God, and ‘peace-making’, wherein the soul that has seen God imitates the work of God—reconciliation.Practical action.ἐλεήμονεςMovement of the Soul from Sin to Righteousness

πτωχοὶ τῷ πνεύματι. St Luke omits τῷ πνεύματι, showing that the literal poor are primarily meant, St Matthew shows that they are not exclusively meant. The πτωχοὶ (nearly i.q. ταπεινοί) are opposed to the spiritually proud and the self-sufficient; they have need of the riches of Christ and feel their need. To reckon ταπεινότης οι ταπεινοφροσύνη as a virtue is a Christian thought and opposed to heathen ethics, τίς θέλει ζῆν ταπεινός; Epict. Dissert. IV. 1. 2.

αὐτῶν ἐστὶν ἡ βασιλεία. By a kind of divine irony the unsought reward is the most diverse from the character that wins it: the least ambitious shall have the prize of the most ambitious.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

3-16.] The Description of the Lord’s Disciples, their Blessedness, and Dignity.

3. οἱ πτ. τῷ πν.] οὐκ εἶπεν, οἱ πτ. τοῖς χρήμασιν, ἀλλʼ, οἱ πτ. τῷ πνεύματι, τουτέστιν οἱ ταπεινοὶ τῇ προαιρέσει· καὶ τῇ ψυχῇ. τί ἐστιν “οἱ πτωχοὶ τῷ πνεύματι;” οἱ ταπεινοὶ καὶ συντετριμμένοι τὴν καρδίαν. Chrysostom, Hom. xv. in Mat_1, vol. vii. p. 185. ‘Ne quis putaret paupertatem, quæ nonnunquam necessitate portatur, a Domino prædicari, adjunxit, spiritu, ut humilitatem intelligeres, non penuriam. Beati pauperes spiritu, qui propter Spiritum Sanctum voluntate sunt pauperes’ (Jerome in loc.). ‘Pauperes spiritu, humiles et timentes Deum, id est, non habentes inflantem (or, inflatum) spiritum’ (Augustine in loc.). Again: ‘Pauper Dei in animo est, non in sæculo’ ( Enarr. in Ps. 131:26, vol. iv. pt. ii.).

τῷ πν. is in opposition to τῇ σαρκί: so ἀπερίτμητοι τῇ καρδίᾳ, Act 7:51; ἁγία κ. τῷ σώματι κ. τῷ πνεύματι, 1Co 7:34.

These words cannot be joined with μακάριοι (as Olearius, ., Michaelis, Paulus): see ver. 8.

The meaning of voluntary poverty, as that of the religious orders, given by many Romish interpreters, is out of the question. It seems however to have been adopted by many of the Fathers. Basil (on Psa 33:5, vol. i. p. 147) says, οὐκ ἀεὶ ἐπαινετὴ ἡ πτωχεία, ἀλλʼ ἡ ἐκ προαιρέσεως κατὰ τὸν εὐαγγελικὸν σκοπὸν κατορθουμένη· πολλοὶ γὰρ πτωχοὶ μὲν τῇ περιουσίᾳ, πλεονεκτικώτατοι δὲ τῇ προαιρέσει τυγχάνουσιν. But the same father elsewhere explains the words, πτωχοὺς οὐ τοὺς κατὰ χρήματα ἐνδεεῖς λέγει, ἀλλὰ τοὺς τῇ διανοίᾳ ἠλαττωμένους (vol. i. p. 597).

And Chrys. himself seems to waver: for next to the comment above cited, he says πνεῦμα γὰρ ἐνταῦθα τὴν ψυχὴν καὶ τὴν προαίρεσιν λέγει. He probably however means that the ψ. and προαίρ. are the departments of our being in which the πτωχεία takes place. See , ‘Quis dives salvus,’ § 17, p. 934, .

As little can the bare literal sense of the words, which Julian scoffed at, be understood: viz. those who are ill-furnished in mind, and uneducated. See Rev 3:17. The idea (De Wette) is not improbable, that our Lord may have had a reference to the poor and subjugated Jewish people around him, once members of the theocracy, and now expectants of the Messiah’s temporal kingdom; and, from their condition and hopes, taken occasion to preach to them the deeper spiritual truth.

αὐτῶν ἐστ. ἡ β. τ. οὐ.] See Luk 4:17-21: Jas 2:5. The βασιλεία must here be understood in its widest sense: as the combination of all rights of Christian citizenship in this world, and eternal blessedness in the next, ch. 6:33. But Tholuck well observes (Bergpredigt, p. 74 ff.), that all the senses of βασ. τ. θεοῦ (or οὐρ., or χριστοῦ) are only different sides of the same great idea—the subjection of all things to God in Christ. He cites from Origen (περὶ εὐχῆς, 25, vol. i. p. 239): τῇ οὖν ἐν ἡμῖν βασιλείᾳ τοῦ θεοῦ ἡ ἀκρότης ἀδιαλείπτως προκόπτουσιν ἐνστήσεται, ὅταν πληρωθῇ τὸ παρὰ τῷ ἀποστόλῳ εἰρημένον, ὅτι ὁ χριστός, πάντων αὐτῷ τ. ἐχθρῶν ὑποταγέντων, παραδώσει τ. βασιλείαν τῷ θεῷ κ. πατρί, ἵνα ᾖ ὁ θεὸς τὰ πάντα ἐν πᾶσι.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

(L) 3. Blessed are the poor in spirit: for theirs is the kingdom of the heavens.] Lk. has: “Blessed are ye poor: for yours is the kingdom of God.” μακάριος in the LXX. is equivalent to אַשְׁרֵי. It describes a state not of inner feeling on the part of those to whom it is applied, but of blessedness from an ideal point of view in the judgement of others.

οἱ πτωχοὶ τῷ πνεύματι] Cf. καθαροὶ τῇ καρδίᾳ v. 8; ταπεινοὺς τῷ πνεύματι, Psa 33:19; ζέων τῷ πνεύματι, Act 18:25; ἁγία τῷ πνεύματι, 1Co 7:34. By analogy with these parallels the clause must mean “those whose spirit is poor.” The idea of poverty intended can best be reached through the corresponding Hebrew word עָנִי, for which πτωχός stands in the LXX. 38 times. The עני is the man who is poor in the sense of being needy. But the word frequently denotes the poor man who is oppressed by the rich and powerful. The word then attracts to itself the sense of poor, pious, religious people who are oppressed by the ungodly. They are therefore the objects of God’s favour. He does not forget them, Psa 9:13, but delivers them, Psa 34:10, and has compassion on them, Isa 49:13. On these lines πτωχοί here will mean those who, because they endeavour to lead pious lives of obedience to God, are “poor,” i.e. are oppressed and downtrodden by ungodly people. They are “poor” as needing God’s help. The τῷ πνεύματι serves to spiritualise the sense, and to lay the emphasis rather on the religious and moral than on the social condition of those referred to. Their spirit is “poor,” because they feel their need of God’s help, and are aware that it can come from Him alone. In their inner spiritual life they realise their need of God, and this conscious spiritual poverty constitutes their claim to the blessings promised in the next clause. The τῷ πνεύματι here suggests that πτωχοί in Luk 6:20 should be interpreted in the same sense and not of literal poverty. The editor of the First Gospel probably felt quite rightly that the simple πτωχοί would be misinterpreted by Greek readers unacquainted with Semitic idiom. It compressed a complicated Hebrew train of thought in a Greek word which would be misunderstood if literally interpreted. See Zahn’s admirable note on the passage.

For theirs is the kingdom of the heavens.] On the meaning of this phrase, see Introduction, p. lxvii. It is clear that the meaning must be determined from a general survey of the sense which the phrase has throughout the Gospel. The ἐστιν probably was not represented in the Semitic original, and cannot be pressed. If the “kingdom” be a state or condition which is necessarily future, the ἐστιν must naturally be equivalent to ἔσται. “The kingdom is theirs, i.e. will belong to them when it comes or is realised.” Or, “they will enter into it when it comes”; or, “the kingdom will consist of such as these.” The future tenses in the following verses suggest that the whole emphasis of the blessings lies upon a future condition which shall compensate for the unsatisfying present.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Blessed [μακαριοι] . As this word and its cognates occur at least fifty - five times in the New Testament, it is important to understand its history, which is interesting because it is one of those numerous words which exhibit the influence of Christian association and usage in enlarging and dignifying their meaning. It is commonly rendered blessed, both in the A. V. and Rev., and that rendering might properly be given it in every instance.

Its root is supposed to be a word meaning great, and its earlier meaning appears to be limited to outward prosperity; so that it is used at times as synonymous with rich. It scarcely varies from this meaning in its frequent applications to the Grecian gods, since the popular Greek ideal of divine blessedness was not essentially moral. The gods were blessed because of their power and dignity, not because of their holiness. "In general," says Mr. Gladstone (" Homer and the Homeric Age ") "the chief note of deity with Homer is emancipation from the restraints of moral law. Though the Homeric gods have not yet ceased to be the vindicators of morality upon earth, they have personally ceased to observe its rules, either for or among themselves. As compared with men, in conduct they are generally characterized by superior force and intellect, but by inferior morality."

In its peculiar application to the dead, there is indicated the despair of earthly happiness underlying the thought of even the cheerful and mercurial Greek. Hence the word was used as synonymous with dead. Only the dead could be called truly blessed. Thus Sophocles (" Oedipus Tyrannus ") :

"From hence the lesson learn ye To reckon no man happy till ye witness The closing day; until he pass the border Which severs life from death, unscathed by sorrow."

And again (" Oedipus at Colonus ") :

"Happiest beyond compare, Never to taste of life : Happiest in order next, Being born, with quickest speed Thither again to turn From whence we came."

Nevertheless, even in its pagan use, the word was not altogether without a moral background. The Greeks recognized a prosperity which waited on the observance of the laws of natural morality, and an avenging Fate which pursued and punished their violation. This conception appears often in the works of the tragedians; for instance, in the "Oedipus Tyrannus" of Sophocles, where the main motive is the judgment which waits upon even unwitting violations of natural ties. Still, this prosperity is external, consisting either in wealth, or power, or exemption from calamity.

With the philosophers a moral element comes definitely into the word. The conception rises from outward propriety to inward correctness as the essence of happiness. But in all of them, from Socrates onward, virtue depends primarily upon knowledge; so that to be happy is, first of all, to know. It is thus apparent that the Greek philosophy had no conception of sin in the Bible sense. As virtue depended on knowledge, sin was the outcome of ignorance, and virtue and its consequent happiness were therefore the prerogative of the few and the learned.

The biblical use of the word lifted it into the region of the spiritual, as distinguished from the merely intellectual, and besides, intrusted to it alone the task of representing this higher conception. The pagan word for happiness (eujdaimonia, under the protection of a good genius or daemon) nowhere occurs in the New Testament nor in the Scriptures, having fallen into disrepute because the word daemon, which originally meant a deity, good or evil, had acquired among the Jews the bad sense which we attach to demon. Happiness, or better, blessedness, was therefore represented both in the Old and in the New Testament by this word makariov. In the Old Testament the idea involves more of outward prosperity than in the New Testament, yet it almost universally occurs in connections which emphasize, as its principal element, a sense of God 's approval founded in righteousness which rests ultimately on love to God.

Thus the word passed up into the higher region of Christian thought, and was stamped with the gospel signet, and laden with all the rich significance of gospel blessedness. It now takes on a group of ideas strange to the best pagan morality, and contradictory of its fundamental positions. 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. For the aristocracy of the learned virtuous, it introduces the truth of the Fatherhood of God and the corollary of the family of believers. While the pagan word carries the isolation of the virtuous and the contraction of human sympathy, the Gospel pushes these out with an ideal of a world - wide sympathy and of a happiness realized in ministry. The vague outlines of an abstract good vanish from it, and give place to the pure heart 's vision of God, and its personal communion with the Father in heaven. Where it told of the Stoic's self - sufficiency, it now tells of the Christian 's poverty of spirit and meekness. Where it hinted at the Stoic's self - repression and strangling of emotion, it now throbs with a holy sensitiveness, and with a monition to rejoice with them that rejoice, and to weep with them that weep. From the pagan word the flavor of immortality is absent. No vision of abiding rest imparts patience and courage amid the bitterness and struggle of life; no menace of the destiny of evil imposes a check on human lusts. The Christian word blessed is full of the light of heaven. It sternly throws away from itself every hint of the Stoic's asserted right of suicide as a refuge from human ills, and emphasizes something which thrives on trial and persecution, which glories in tribulation, which not only endures but conquers to world, and expects its crown in heaven.

The poor [οι πτωχοι] . Three words expression poverty are found in the New Testament. Two of them, penhv and penicrov, are kindred terms, the latter being merely a poetic form of the other, and neither of these occurs more than once (Luk 21:2; 2Co 9:9). The word used in this verse is therefore the current word for poor, occurring thirty - four times, and covering every gradation of want; so that it is evident that the New Testament writers did not recognize any nice distinctions of meaning which called for the use of other terms. Luke, for instance (xxi. 2, 3), calls the widow who bestowed her two mites both penicran and ptwch. Nevertheless, there is a distinction, recognized by both classical and eccleciastical writers. While oJ penhv is one of narrow means, one who "earns a scanty pittance," ptwcov is allied to the verb ptwssein, to crouch or cringe, and therefore conveys the idea of utter destitution, which abjectly solicits and lives by alms. Hence it is applied to Lazarus (Luk 16:20, 22), and rendered beggar. Thus distinguished, it is very graphic and appropriate here, as denoting the utter spiritual destitution, the consciousness of which precedes the entrance into the kingdom of God, and which cannot be relieved by one's own efforts, but only by the free mercy of God. (See on 2Co 6:10; 2Co 8:9.)

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.