Matthew 5:3

For whom but the patient has the Lord called happy, in saying, "Blessed are the poor in spirit, for theirs is the kingdom of the heavens? " No one, assuredly, is "poor in spirit," except he be humble.

To a Christian believer it is irksome to wed a believer inferior to herself in estate, destined as she will be to have her wealth augmented in the person of a poor husband! For if it is "the pour," not the rich, "whose are the kingdoms of the heavens," the rich will find more in the poor (than she brings him, or than she would in the rich).

Blessed therefore are the poor, because, He says, the kingdom of heaven is theirs who have the soul only treasured up. If we cannot serve God and mammon, can we be redeemed both by God and by mammon? For who will serve mammon more than the man whom mammon has ransomed? Finally, of what example do you avail yourself to warrant your averting by money the giving of you up? When did the apostles, dealing with the matter, in any time of persecution trouble, extricate themselves by money? And money they certainly had from the prices of lands which were laid down at their feet, there being, without a doubt, many of the rich among those who believed-men, and also women, who were wont, too, to minister to their comfort.

The poor in spirit are those who embrace a voluntary poverty for the sake of the Holy Spirit.

Blessed are the poor in spirita, or, according to the literal rendering of the Greek, 'they who beg,' that the humble may learn that they should be ever begging at God's almshouse. For there are many naturally humble and not of faith, who do not knock at God's almshouse; but they alone are humble who are so of faith. For as all other vices, but chiefly pride, casts down to hell; so all other virtues, but chiefly humility, conduct to Heaven; it is proper that he that humbles himself should be exalted.

Whence then doth He begin? and what kind of foundations of His new polity doth He lay for us? Let us hearken with strict attention unto what is said. For though it was spoken unto them, it was written for the sake also of all men afterwards. And accordingly on this account, though He had His disciples in His mind in His public preaching, yet unto them He limits not His sayings, but applies all His words of blessing without restriction. For He said not, This or that person, but they who do so, are all of them blessed. So that though thou be a slave, a beggar, in poverty, a stranger, unlearned, there is nothing to hinder thee from being blessed, if thou emulate this virtue. Blessed are the poor in spirit; for theirs is the kingdom of Heaven. What is meant by the poor in spirit? The humble and contrite in mind. For by spirit He hath here designated the soul, and the faculty of choice. That is, since many are humble not willingly, but compelled by stress of circumstances; letting these pass (for this were no matter of praise), He blesses them first, who by choice humble and contract themselves. But why said he not, the humble, but rather the poor? Because this is more than that. For He means here them who are awestruck, and tremble at the commandments of God. Whom also by His prophet Isaiah God earnestly accepting said, To whom will I look, but to him who is meek and quiet, and trembleth at My words? For indeed there are many kinds of humility: one is humble in his own measure, another with all excess of lowliness. It is this last lowliness of mind which that blessed prophet commends, picturing to us the temper that is not merely subdued, but utterly broken, when he saith, The sacrifice for God is a contrite spirit, a contrite and an humble heart God will not despise. […]

What then, saith one, is the head of virtue? Humility. Wherefore Christ also begins with it, saying, "Blessed are the poor." This head hath not locks and ringlets, but beauty, such as to gain God's favor. For, "Unto whom shall I look," saith He, "but unto him that is meek and humble, and trembleth at my words?" And, "Mine eyes are upon the meek of the earth." And, "The Lord is nigh unto them that are of a contrite heart." This head, instead of locks, and flowing hair, bears sacrifices acceptable to God. It is a golden altar, and a spiritual place of sacrifice; "For a contrite spirit is a sacrifice to God." This is the mother of wisdom. If a man have this, he will have the rest also.

(De Officiis i. 16.) In the eye of Heaven blessedness begins there where misery begins in human estimation.

The gift of grace flowing liberally and abundantly ought to ramify even unto the habits of perfections, which, since they approximate the end, are rightly called by the name of beatitudes. For the integrity of perfection there is necessarily required a perfect withdrawal from evil, …

These vices are expelled by the seven gifts of the Holy Spirit, and seven virtues are introduced, which Christ taught when he set forth the foundations of salvation on the mountain. The first virtue is voluntary poverty, concerning which it says in the Gospel: "Blessed …

Ambrose, in the book On Duties: "Riches furnish no assistance toward the blessed life; which the Lord clearly demonstrated in the Gospel, saying: Blessed are the poor in spirit, etc. And so it has been most clearly proven that poverty, hunger, and pain, which are …

After giving a brief title to the doctrine of Christ, the evangelist now presents the doctrine itself and its effect, namely, the crowd's astonishment. But it should be remarked that, according to Augustine, the whole perfection of our life is contained in that sermon of …

(interlin.) The riches of Heaven are suitably promised to those who at this present are in poverty.

Blessed are the poor in spirit, for theirs is the kingdom of heaven. First He lays down humility as a foundation. Since Adam fell through pride, Christ raises us up by humility; for Adam had aspired to become God. The "poor in spirit" are those …

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.

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.

Happy are the poor - In the following discourse there is, 1. A sweet invitation to true holiness and happiness, ver. 3-12. A persuasive to impart it to others, ver.

He prescribes duty as the way, and gives us standing rules of that duty. He directs his disciples, 1. To understand what they are--the salt of the earth, and the lights of the world,

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:

Without it we are inaccessible to the riches of Christ; with it we are in the fitting state for receiving all spiritual supplies (Re 3:17, 18; Mt 9:12, 13). for theirs is the kingdom of heaven--(See on Mt 3:2). The poor in spirit not only shall have--they already have--the kingdom.

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 (2Ti 3:12). Accordingly, instead of any distinct promise to this class, we have merely a repetition of the first promise.

[In the year 1873, Mr. Spurgeon delivered what he called "a series of sententious homilies" on the Beatitudes. After an introductory discourse upon the Sermon on the Mount and the Beatitudes as a whole, he intended to preach upon each one separately, but either illness or some other special reason prevented him from fully carrying out this purpose. There are, however, five Sermons upon the Beatitudes, four ofwhich have already been published—See Sermons #422, Volume 7— THE PEACEMAKER; #2103, Volume 35—THE HUNGER AND THIRST WHICH ARE BLESSED; #3155, Volume 55—THE BEATITUDES— #3065, Volume 53—THE THIRD BEATITUDE—and this one.]

The three chapters which begin with these verses deserve the special attention of all readers of the Bible. They contain what is commonly called the Sermon on the Mount. Every word of the Lord Jesus ought to be most precious to professing Christians. It is the voice of the chief Shepherd; it is the charge of the great Bishop and head of the church; it is the Master speaking; it is the word of Him who spake as never man spake, and by whom we shall all be judged at the last day.

The three chapters which begin with these verses deserve the special attention of all readers of the Bible. They contain what is commonly called the Sermon on the Mount. Every word of the Lord Jesus ought to be most precious to professing Christians. It is the voice of the chief Shepherd; it is the charge of the great Bishop and head of the church; it is the Master speaking; it is the word of Him who spake as never man spake, and by whom we shall all be judged at the last day. Would we know what kind of people Christians ought to be? Would we know the character at which Christians ought to aim? Would we know the outward walk and inward habit of mind which become a follower of Christ? Then let us often study the Sermon on the Mount. Let us often ponder each sentence, and prove ourselves by it. Not least, let us often consider who they that are called “blessed” at the beginning of the Sermon. Those whom the great High Priest blesses are blessed indeed! The Lord Jesus calls those “blessed” who are poor in spirit . He means the humble, and lowly-minded, and self-abased; he means those who are deeply convinced of their own sinfulness in God’s sight: these are they who are not “wise in their own eyes and prudent in their own sight.” They are not “rich” and increased with goods; they do not fancy they need nothing”; they regard themselves as “wretched, and miserable, and poor, and blind and naked.”Blessed are all such! Humility is the very first letter in the alphabet of Christianity. We must begin low, if we would build high. ( Isaiah 6:21 ; Revelation 3:17 ) The Lord Jesus calls those blessed who mourn . He means those who sorrow for sin, and grieve daily over their own shortcomings. These are they who trouble themselves more about sin than about anything on earth: the remembrance of it is grievous to them; the burden of it is intolerable. Blessed are all such!

[In the year 1873, Mr. Spurgeon delivered what he called "a series of sententious homilies" on the Beatitudes. After an introductory discourse upon the Sermon on the Mount and the Beatitudes as a whole, he intended to preach upon each one separately, but either illness or some other special reason prevented him from fully carrying out this purpose. There are now, however, four Sermons upon the Beatitudes, three of which have already been published—See Sermons #422, Volume 7— THE PEACEMAKER; #2103, Volume 35—THE HUNGER AND THIRST WHICH ARE BLESSED and #3065, Volume 53— THE THIRD BEATITUDE—and this one.]

[In the year 1873, Mr. Spurgeon delivered what he called "a series of sententious homilies" on the Beatitudes. After an introductory discourse upon the Sermon on the Mount and the Beatitudes as a whole, he intended to preach upon each one separately, but either illness or some other special reason prevented him from fully carrying out this purpose. There are now, however, four Sermons upon the Beatitudes, three of which have already been published—See Sermons #422, Volume 7— THE PEACEMAKER; #2103, Volume 35—THE HUNGER AND THIRST WHICH ARE BLESSED and #3065, Volume 53— THE THIRD BEATITUDE—and this one.] ONE enjoys a sermon all the better for knowing something of the preacher. It is natural that, like John in Patmos, we should turn to see the voice which spoke with us. Turn here, then, and learn that the Christ of God is the Preacher of the Sermon on the Mount! He who delivered the Beatitudes was not only the Prince of Preachers, but He was, beyond all others, qualified to discourse upon the subject which He had chosen. Jesus the Savior was best able to answer the question, "Who are the saved?" Being Himself the ever-blessed Son of God, and the channel of blessings, He was best able to inform us who are, indeed, the blessed of the Father. As Judge, it will be His office to divide the blessed from the accursed at the last and, therefore, it is most meet that in Gospel majesty He should declare the principle of that judgment, that all men may be forewarned. Do not fall into the mistake of supposing that the opening verses of the Sermon on the Mount set forth how we are to be saved, or you may cause your soul to stumble.

[In the year 1873, Mr. Spurgeon delivered what he called "a series of sententious homilies" on the Beatitudes. After an introductory discourse upon the Sermon on the Mount and the Beatitudes as a whole, he intended to preach upon each one separately, but either illness or some other special reason prevented him from fully carrying out this purpose. There are, however, five Sermons upon the Beatitudes, four ofwhich have already been published—See Sermons #422, Volume 7— THE PEACEMAKER; #2103, Volume 35—THE HUNGER AND THIRST WHICH ARE BLESSED; #3155, Volume 55—THE BEATITUDES— #3065, Volume 53—THE THIRD BEATITUDE—and this one.] BEARING in mind the objective of our Savior's discourse, which was to describe the saved, and not to declare the plan of salvation, we now come to consider the first of the Beatitudes— "Blessed are the poor in spirit: for theirs is the Kingdom of Heaven." A ladder, if it is to be of any use, must have its first step near the ground, or feeble climbers will never be able to mount. It would have been a grievous discouragement to struggling faith if the first blessing had been given to the pure in heart—to that excellence the young beginner makes no claim—while to poverty of spirit he can reach without going beyond his line! Had the Savior said, "Blessed are the rich in Divine Grace," he would have spoken a great Truth of God, but very few of us could have derived consolation from there. Our Divine Instructor begins at the beginning—with the very A B C of experience—and so enables the babes in Grace to learn of Him. Had He commenced with higher attainments, He would have had to leave the little ones behind.

Blessed are the poor in spirit, etc. - 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. […]

To be simple is the best thing in the world; to be modest is the next best thing. I am not so sure about being quiet. I am rather inclined to think that really modest people make a great deal of noise. It is quite …

The poor have many other vices, but, at least, they are never realistic. The poor are melodramatic and romantic in grain; the poor all believe in high moral platitudes and copy-book maxims; probably this is the ultimate meaning of the great saying, "Blessed are the …