Jesus was blessing the poor in spirit

JESUS WAS BLESSING THE POOR IN SPIRIT
EDITED BY GLENN PEASE
Matthew 5:3 "Blessedare the poor in spirit, for theirs
is the kingdom of heaven.
BIBLEHUB RESOURCES
The SecretOf Happiness
Matthew 5:3-5
W.F. Adeney
Jesus begins his first greatsermon with the word "blessed."His whole mission
is a benediction. It is his objectto encourage and cheer, not to repress and
humiliate.
1. But he knows the secretofhappiness too wellto 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 necessaryconnectionbetween
eachBeatitude and the characterblessed. The rewardis not an extraneous
gift, but a natural fruit, although it is by the generosityof God that the fruit is
made to grow.
2. Moreover, it is to be noted that, although there is this necessaryconnection
betweencharacterand happiness, there is more than one wayto the goal. Joy
is manifold, and different kinds of people may reachit by different roads.
Therefore there is a plurality of Beatitudes.

3. A common tone pervades all the Beatitudes. They all depend on some
excellencyof character, and all the excellences are unpretentious and gentle.
Togetherthey suggesta new type of character, as distinct from the stern
Jewishideal as it is from free and superficialpagan notion of goodness. To a
large extent the Beatitudes are facets from the characterof Christ himself. He
who enjoys all these blessings in his own personwill be most like the great
Teacherwho revealedthem. Let us considerthe first three Beatitudes -
I. POVERTYOF SPIRIT. In the world wealth is increasinglyfavoured. But
no golden key opens the gates ofthe kingdom of heaven. Christ's gospelis for
the poor (Matthew 11:5), because it is for all. The poor in spirit, however, are
not the same as those people whose earthly possessions are meagre. Theyare
the people who are consciousoftheir own spiritual deficiency. They are the
spiritually humble. Thus their disposition is the exactopposite 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 ofemptiness
and helplessness, -this is just the condition in which to receive Christ and his
kingdom.
II. MOURNING. The secondBeatitude had a direct relation to the state of
Israelin 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 gospelof Christ.
1. Christ brings consolationto those who mourn for sin by bringing
forgiveness.

2. He comforts those who deplore the evils of societyby introducing a hope of
human brotherhood.
3. He consoles those who weepfor the dead by shedding light on the life
beyond the tomb.
III. MEEKNESS. This is a peculiarly Christian grace, scornedby the pagan
world. It does not mean the lack of energyand courage. The truly meek man
is no coward. Strengthof self-controlis needed in order to bear an affront
with patience. Jesus was neverso 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. Heavenlyblessings
covetedby martyrs might be expected;but Jesus promises eventhe
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 experiencedin a capacityto make the best use of earthly
things, by possessing one's soulin patience. - W.F.A.

Biblical Illustrator
Poorin spirit.
Matthew 5:3
Poorin spirit
J. Jordan.
I. Examine the CHARACTER here spokenof.
1. We should not confound the poor in spirit with the poor in worldly
circumstances.
2. We are not to associatethe mean-spirited with the poor in spirit.
3. We are not to understand that the poor in spirit are poor in spirituality.
Poorness ofspirit involves —
(1)Humility;
(2)Contentment;
(3)Submission;

(4)Gratitude.
II. In what their BLESSEDNESSconsists.
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 blessednessofthe poor in spirit
D. Rees.
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 deepertheir humiliation. Have high thoughts of Christ. We are not to
understand the poor in this world; not the poor-spirited or cowardlyin the
service of Christ; not the excessivelytimid and poor-spirited.
II. IN WHAT DOES THEIR BLESSEDNESSCONSIST?Bywhom was this
assurance given? By Him who is the source of all blessings. Theyare heirs of
the kingdom of peace, righteousness, andjoy.
(D. Rees.)

Poverty of spirit
J. T. Duryea, D. D.
1. Do not misjudge a Christian's expressionof lowliness, forthese are genuine
expressions ofpoverty of spirit.
2. So far as you find restfulness and complacencyin your ownattainments,
you may doubt the reality of your growth.
3. Poverty of nature rather than poverty of spirit may be revealedby
censoriousness.
4. The Holy Spirit alone can correctself-ignorance;from His illumination will
result genuine poverty of spirit.
(J. T. Duryea, D. D.)
A few considerations whichmay serve to cherish this spir
H. Alford, M. A.
it: —
I. Let us think much on the character of God as shownto us in His Holy
Word.
II. Let us be careful to separate any goodintentions which we may find
springing up in our hearts from ourselves, and ascribe them to God's Holy
Spirit.

III. Let us be watchful againstoccasions ofpride.:IV. Another greatstep to
the attainment of humility, is to forgetthose things which are behind, and
press onward to those before.
V. We must be ever looking at the Cross.
(H. Alford, M. A.)
The blessednessofthe poor in spirit
H. Alford, M. A.
1. The promises of the gospelbelong 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
W. Barker., Thomas Watson., Thomas Watson.
I. SOME THINGS WHICH MUST BE REJECTED as notintended by
Christ. It is not a mere peculiarity of temperament — not the obsequiousness
and meanness oftenassociatedwith 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 allare poor.
2. The state of mind — poor in spirit, implying greathumbling — difficult of
attainment, so repugnant to the flesh, so opposedto our fancied excellence.
III. THE BLESSING PROMISED. Itis the spirit in which the kingdom is to
be received(Matthew 18:1-5). Is the spirit of the Master(Philippians 2:1-12).
Blessedwith all the titles and riches of the kingdom (James 2:5). Is the essence
of a filial spirit.
(W. Barker.)Blessedness is the perfectionof a rational creature;it is the
whetstone of a Christian's industry; the height of his ambition; the flowerof
his joy; the desire of all men.
I. Let us so deport ourselves that we may express to others that we do believe
a blessednessto come, by seeking afteran interestin God, and that our union
with God and the chief goodmakes us blessed.
II. Let us proclaim to the world that we believe in blessedness to come, by
living blessedlives; walk as become the heirs of blessedness.Let us lead
blessedlives, and so declare plainly that we seek a country (Hebrews 11:14).
(Thomas Watson.)Youmay 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 Christ's commission.
II. Till we are poor in spirit, Christ is never precious.(1)Before we see our
own wants we never see(2)Christ's worth.(3) He that wants bread, and is
ready to starve, will have it, whateverit 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
III. Till we are poor in spirit we cannotgo to heaven.(1)The greatcable
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 greatcable;(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 weanedfrom himself.
1. The vine catchethhold 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 waterof 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 brokenheart, 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 awayfrom the gate, till he have his dole.
VI. The poor in spirit is content to take Christ upon His own terms.
1. Sees himselflost without Christ.
2. Willing to have Him upon His ownterms.
VII. He that is poor in spirit is an exalterof free grace.
1. He blesses Godfor the leastcrumb that falls from the table of free grace.
2. He magnifies mercy, and is thankful.
(Thomas Watson.)
Poverty of spirit
Thomas Watson.
Christ begins with this, and we must begin here if ever we be saved. Povertyof
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 world's riches, and yet be poor.
2. You cannothave this poverty, but you must be rich.
3. Poverty of spirit entitles you to all Christ's 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 God's eyes.
3. The way to rise is to fall.
4. God esteems the valley highest.
III. Poverty of spirit doth sweetlyQUIET THE SOUL.
(1)When a man is brought of himself to rest on Christ, what a
(2)blessedcalm is in the heart!

IV. Poverty of spirit paves a causewayfor blessedness.
1. Are you poor in spirit? You are blessed.
(Thomas Watson.)
The kingdom for the poor in spirit
Thomas Watson., BishopOfspring Blackall, D. D.
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 footof laud to
inherit; he is poor in purse, as well as poor in spirit.
2. Here is a fountain of consolationopened.
3. The poorestsaint who hath lost all his goldenfleece 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
Luther's "The sea of God's mercy, overflowing in spiritual blessings, should
drown all the sufferings of this life."

IV. What though thou goestnow in rags!Thou shalt have thy white robes.
What though thou art fed like Daniel, with pulse, and hastcoarserfare!Thou
shalt feastwhen thou comestto 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 possessa spirit of poverty, the text annexes a blessedness, andpromises a
reward.
II. What are THE PROPER VIRTUES ofa poor and low estate, suchas 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
Sir William Davies, Ban. , D. D., J. E. Good.
(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.)Neitherindigence nor wealth in itself has the
leastconnectionwith realreligion.
I. Povertyof spirit consists in A DEEP CONVICTION OF GUILT and
depravity, before a pure and holy Being.
(1)By the entrance of God's Word into the mind, and the
(2)triumph of His grace in the soul, we become "poorin spirit."
(3)When conviction flashes in the conscienceofa sinner, when he sees the
(4)number of his sins,

(5)strength of his corruptions, and
(6)weaknessofhis resolutions, then this disposition is implanted in him.
Already he hath a beginning of blessednessin his breast,
II. Poverty of spirit consists in HUMILITY through every stage ofthe
Christian's pilgrimage.
1. It commences with a deep sense ofsin, guilt, and desertof punishment.
2. It is the vital principle of the believer's spiritual constitution.
3. It grows with his grace.
4. Increaseswith the increase ofhis 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 opposedto the restlessnessofambition, and the haughtiness of pride.
2. It turns awayfrom that "covetousnesswhichis idolatry."
3. It does not eagerlyand improperly desire the honours and riches of this
world.
4. "Having food and raiment," it has learned to be contentedtherewith.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
DeanStanley.
There was a story in old times told of a severe, cynicalphilosopher, visiting
the house of one who was far his superior in genius as in modesty. He found
the goodphilosopher living in a comfortable house, with easy-chairs and
pleasantpictures round him, and he came in with his feet stainedwith dust
and mud, and said, as he walkedupon the beautiful carpets, "Thus I trample
on the pride of Plato." The goodphilosopher paid no attention at first, but
returned the visit, and when he saw the raggedfurniture and the scanty
covering of the floor of the house in which the other ,ostentatiouslylived, he

said, "I see the pride of Diogenes through the holes in his carpet." Many a one
there is whose pride is thus seenby his affecting to be without it; many a one
whose poverty, whose modestyin spirit, canbest be appreciated by seeing how
the outward comforts and splendour of life can be used by him without paying
any attention to them.
(DeanStanley.)
Poverty of spirit conducive to prayer
J. Vaughan, M. A.
Neverpauper 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.)
COMMENTARIES
Ellicott's Commentary for English Readers
(3) Blessed.—The worddiffers from that used in Matthew 23:39;Matthew
25:34, as expressing a permanent state of felicity, rather than the passive
receptionof a blessing bestowedby another.
The poor in spirit.—The limitation, as in “the pure in heart,” points to the
regionof life in which the poverty is found. In Luke 6:20 there is no such
qualifying clause, and there the words speak ofoutward poverty, as in itself a
less perilous and therefore happier state than that of riches. Here the
blessednessis that of those who, whatevertheir outward state may be, are in
their inward life as those who feelthat 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” ofthe greatKing. To that temper of mind belongs
the “kingdomof heaven,” the eternalrealities, in this life and the life to come,
of that societyof 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.
BensonCommentary
Matthew 5:3. Blessedare 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
greatend to which the wisestphilosophers 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 greatbusiness in
coming into the world was, to make mankind happy by making them holy,
wiselyand graciouslybegins his divine institution, which is the complete art of
happiness, by pointing out the necessaryconnexionit has with holiness, and
inciting to the latter by motives drawn from the former. In doing this we
cannot but observe his benevolentcondescension. 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. Insteadof 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 certainparadoxical
dogmas, which, at first sight, may seemfalse 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 Baxterunderstand 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 possessionsforcharitable 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, whatevertheir
outward situation in life may be, howeveraffluent and exalted, think meanly
of themselves, and neither desire the praise of men, nor covethigh things in
the world, but are content with the lot Godassigns them, howeverlow 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, easeor
pain, life or death, with an equal mind. Whateveris allottedthem 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 whichthey have of themselves, and their humiliation of soul before
God, prepare them for the receptionof Christ, to dwell and reign in their
hearts, and all the other blessings of the gospel;the blessings both of grace
and glory. Forthus 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. Isaiah 57:15;Isaiah66:2. And those in whom
God dwells here shall dwell with him hereafter.
Matthew Henry's Concise Commentary
5:3-12 Our Saviour here gives eight characters ofblessedpeople, which
representto us the principal graces ofa Christian. 1. The poor in spirit are
happy. These bring their minds to their condition, when it is a low condition.
They are humble and lowly in their own eyes. Theysee their want, bewail
their guilt, and thirst after a Redeemer. The kingdom of grace is of such; the
kingdom of glory is for them. 2. Those that mourn are happy. That godly
sorrow which workethtrue repentance, watchfulness, a humble mind, and
continual dependence for acceptanceonthe mercy of God in Christ Jesus,
with constantseeking the Holy Spirit, to cleanse awaythe remaining evil,

seems here to be intended. Heaven is the joy of our Lord; a mountain of joy,
to which our way is through a vale of tears. Such mourners shall be comforted
by their God. 3. The meek are happy. The meek are those who quietly submit
to God; who can bear insult; are silent, or return a softanswer;who, in their
patience, keeppossessionof their own souls, when they can scarcelykeep
possessionofanything else. These meek ones are happy, even in this world.
Meeknesspromotes wealth, comfort, and safety, even in this world. 4. Those
who hunger and thirst after righteousness are happy. Righteousnessis here
put for all spiritual blessings. Theseare purchasedfor us by the righteousness
of Christ, confirmed by the faithfulness of God. Our desires of spiritual
blessings must be earnest. Thoughall desires for grace are not grace, yetsuch
a desire as this, is a desire of God's own raising, and he will not forsake the
work of his own hands. 5. The merciful are happy. We must not only bear our
own afflictions patiently, but we must do all we canto help those who are in
misery. We must have compassiononthe souls of others, and help them; pity
those who are in sin, and seek to snatch them as brands out of the burning. 6.
The pure in heart are happy; for they shall see God. Here holiness and
happiness are fully described and put together. The heart must be purified by
faith, and kept for God. Create in me such a cleanheart, O God. None but the
pure are capable of seeing God, nor would heaven be happiness to the impure.
As God cannot endure to look upon their iniquity, so they cannotlook upon
his purity. 7. The peace-makersare happy. They love, and desire, and delight
in peace;and study to be quiet. They keepthe peace that it be not broken, and
recoverit when it is broken. If the peace-makersare blessed, woe to the peace-
breakers!8. Those who are persecutedfor righteousness'sakeare happy. This
saying is peculiar to Christianity; and it is more largely insisted upon than any
of the rest. Yet there is nothing in our sufferings that can merit of God; but
God will provide that those who lose for him, though life itself, shall not lose
by him in the end. BlessedJesus!how different are thy maxims from those of
men of this world! They callthe proud happy, and admire the gay, the rich,
the powerful, and the victorious. May we find mercy from the Lord; may we
be owned as his children, and inherit his kingdom. With these enjoyments and
hopes, we may cheerfully welcome low or painful circumstances.
Barnes'Notes on the Bible

Blessedare the poor in spirit - The word "blessed" means "happy," referring
to that which produces felicity, from whateverquarter it may come.
Poorin spirit - Luke says simply, Blessedare the poor. It has been disputed
whether Christ meant the poor in reference to the things of this life, or to the
humble. The gospelis said to be preached to the poor, Luke 4:18; Matthew
11:5. It was predicted that the Messiahwould preachto the poor, Isaiah61:1.
It is said that they have specialfacilities for being saved, Matthew 19:23;Luke
18:24. The state of such persons is therefore comparatively blessed, or happy.
Riches produce care, anxiety, and dangers, and not the leastis the dangerof
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 righteousnessofour
own; to be willing to be savedonly 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 opposedto pride, and vanity, and
ambition. Such are happy:
1. Becausethere is more real enjoyment in thinking of ourselves as we are,
than in being filled with pride and vanity.
2. BecausesuchJesus choosesto bless, and on them he confers his favors here.
3. Becausetheirs will be the kingdom of heaven hereafter.
It is remarkable that Jesus beganhis ministry in this manner, so unlike all
others. Other teachers hadtaught that happiness was to be found in honor, or
riches, or splendor, or sensualpleasure. Jesus overlookedall 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 specialfacilities 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 despisedor 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 Matthew 2:2.
Jamieson-Fausset-BrownBible Commentary
3. Blessed—Ofthe 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 Mt 25:34). But the distinction is not always clearlycarried out. One
Hebrew word expresses both. On these precious Beatitudes, observe that
though eight in number, there are here but sevendistinct features of
character. The eighth one—the "persecutedforrighteousness'sake"—
denotes merely the possessors ofthe seven preceding features, on accountof
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.
This has been noticedby severalcritics, who by the sevenfold characterthus
setforth have rightly observedthat a complete characteris meant to be
depicted, and by the sevenfoldblessednessattachedto it, a perfect blessedness
is intended. Observe, again, that the language in which these Beatitudes are
couchedis purposely fetchedfrom the Old Testament, to show that the new
kingdom is but the old in a new form; while the characters describedare but
the varied forms of that spirituality which was the essenceofreal religion all
along, but had well-nigh disappearedunder corrupt teaching. Further, the
things here promised, far from being mere arbitrary rewards, will be found in
eachcase to grow out of the characters to which they are attached, and in
their completed form are but the appropriate coronationof them. Once more,
as "the kingdom of heaven," which is the first and the lastthing here
promised, has two stages—apresentand a future, an initial and a

consummate stage—sothe fulfilment of eachof these promises has two
stages—a presentand a future, a partial and a perfectstage.
3. Blessedare the poor in spirit—All familiar with Old Testamentphraseology
know how frequently God's true people are styled "the poor" (the
"oppressed,""afflicted," "miserable")or"the needy"—orboth together(as
in Ps 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" (Jas 2:5; compare
2Co 6:10; Re 2:9); while it is often "the ungodly" who "prosperin the world"
(Ps 73:12). Accordingly, in Lu 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 Ps 68:10;69:29-33;132:15;
Isa 61:1; 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" (Ps 10:12, 17), "the meek" (Ps 22:26), "the lowly" (Pr 3:34), as
having no reference to outward circumstances.But here the explanatory
words, "in spirit," fix the sense to "those who in their deepestconsciousness
realize their entire need" (compare the Greek of Lu 10:21; Joh 11:33;13:21;
Ac 20:22; Ro 12:11; 1Co 5:3; Php 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 (Re 3:17, 18; Mt 9:12, 13).
for theirs is the kingdom of heaven—(See on[1224]Mt3:2). The poor in spirit
not only shall have—they alreadyhave—the kingdom. The very sense oftheir
poverty is begun riches. While others "walk in a vain show"—"ina shadow,"
"an image"—inan unreal world, taking a false view of themselves and all
around them—the poor in spirit are rich in the knowledge oftheir real case.
Having courage to look this in the face, and own it guilelessly, they feelstrong
in the assurance that"unto the upright there ariseth light in the darkness" (Ps
112:4); and soonit breaks forth as the morning. God wants nothing from us as
the price of His saving gifts; we have but to feelour universal destitution, and

castourselves upon His compassion(Job33:27, 28;1Jo 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 greatwhite throne,
"Come, ye blessedof My Father, inherit the kingdom prepared for you," He
will invite them merely to the full enjoyment of an already possessed
inheritance.
Matthew Poole's Commentary
Happy are they, who, though they be not rich in this world’s goods, yethave 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 excellentriches; 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 ofGod, and
the righteousnessofthe Lord Jesus Christ. Not the great, and rich, and proud
men of the world are happy, but these are the blessedmen; 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, Psalm 34:18 51:17 Isaiah 66:2.
Gill's Exposition of the Entire Bible
Blessedare the poor in spirit,.... Notthe poor in purse, or who are so with
respectto things temporal: for though God has chosenand calledmany, 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 eatthat 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 greaterpart of mankind are insensible of this their condition;
but think themselves rich, and increasedwith 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 afterthe true riches,

both of grace and glory; and frankly acknowledge, thatall they have, or hope
to have, is owing to the free grace ofGod. 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, "Godbe 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 leastfavour with thankfulness. Now these
are pronounced "blessed",forthis 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 Gospelpreached":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.
Geneva Study Bible
Blessedare the {a} poor in {b} spirit: for theirs is the kingdom of heaven.
(a) Under the name of poverty are meant all the miseries, that are joined with
poverty.
(b) Whose minds and spirits are brought under control, and tamed, and obey
God.
EXEGETICAL(ORIGINAL LANGUAGES)
Meyer's NT Commentary
Matthew 5:3-10. The beatitudes in general, in order to set forth, first, in a
generalway, the moral conditions of future participation in the Messiah’s

kingdom.—“Thatis, indeed, a fine, sweet, friendly beginning of His teaching
and sermon. For He does not proceed, like Moses, ora teacherof the law, with
commands, threats, and terrors, but in a most friendly manner, with pure
attractions and allurements, and pleasantpromises,” Luther.
μακάριοι] “Initiale hoc verbum toties repetitum indicat scopum doctrinae
Christi,” Bengel. Whatthe blessednessis (‫א‬ ֲ‫ש‬ ְׁ‫ר‬ֵ‫)י‬ which He means, is stated by
all the causalsentences[395]with ὅτι in Matthew 5:3-10, viz. that which is
basedon this, that they will attain the salvationof the kingdom, which is nigh
at hand.
οἱ πτωχοὶ τῷ πνεύματι] the ‫אע‬‫אוָנ‬ ְׁ‫ם‬ ,‫י‬ ,‫אע‬ ‫נֹונ‬ֵָ‫ם‬ (see Isaiah61:1;Isaiah 66:2, and the
post-exilian Psalm37:11) were those who, according to the theocratic promise
of the O. T., had to expect the Messianic blessedness(Luke 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. Matthew 5:8): the poor in reference to their spirit, the spiritually
poor—that is, those who feel, as a matter of consciousness, thatthey are in a
miserable, unhappy condition; comp. Isaiah57:15; Proverbs 29:23. The
ΠΤΩΧΕΊΑ intended is then subjectively determined according to the
consciousnessofthe subject, so that these latter (comp. Matthew 5:4-6) are
conceivedof 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 helplessnessis a familiar thing,—as the
praying publican, Luke 18:10 (the opposite in Revelation3:17; 1 Corinthians
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. 2 Corinthians 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, Ecclesiastes7:8. They
are not different from the μὴ βλέποντες in John 9:39. They know that in point
of knowledge and moral constitution they are far from divine truth. The
declarationthat such are blessed, however, at the beginning of the Sermon on
the Mount, is in perfect accordancewith the fundamental condition of
participation in the kingdom of the Messiah, the ΜΕΤΑΝΟΕῖΤΕ,with the call
to which both Jesus and John begantheir public appearance. The ΠΤΩΧΕΊΑ
Τῷ ΠΝΕΎΜΑΤΙ, is the precondition of ΠΛΟΥΤΕῖΝ ΕἸς ΘΕΌΝ (Luke
12:21), and of becoming a true ΠΛΟΎΣΙΟς Τῷ ΠΝΕΎΜΑΤΙ(Barnabas 19).
These poorpeople are humble, but we are not to saythat πτωχ. τ. πν. signifies
the humble (in answer to Kuinoel and older interpreters); for which reason
we have not to appeal to Isaiah 66:2, where ‫חּו‬ ‫ש‬ does not agree with ‫א‬‫ָנ‬‫.םנ‬
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 alreadymade 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 passagein 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)connectτῷ πνεύματι with μακάριοι:the poor are
spiritually happy. Opposedto this is the position of the words and Matthew
5:8. Moreover, no example is found in the N. T. or in the Jewishwritings,
where, in the case ofbeatitudes, to the ΜΑΚΆΡΙΟς, or ‫א‬ ֲ‫ש‬ ְׁ‫ר‬ ‫,יּו‬ or ‫א‬ ֲ‫ם‬ ֵ‫,י‬ any more
precise designationof fortune was immediately subjoined. Comp. especially,
Knapp, Scripta var. arg. pp. 351–380. According to Köstlin, p. 66, the τῷ
πνεύματι, which is not expresslyread in the Clementines (see Homily xv. 10)
and Polycrates ii. (as also τὴν δικαιος. Matthew 5:6), is said to be a limiting
addition proceeding from later reflection, one of the many changes which
must be assumed as having takenplace in the original collectionofdiscourses;
comp. also Hilgenfeld, Ewald, Bleek, Wittichen, Jahrb. f. D. Theol. 1862, p.
323;Holtzmann, p. 176;Schenkel, and others. But see on Luke 6:23.

Ἡ ΒΑς. Τ. ΟὐΡ.]the kingdom of heaven belongs to them (see on Matthew
3:2), namely, as a certain possessionin the future. Comp. the following
futures. Observe in all the beatitudes, Matthew 5:3-10, the symmetrically
emphatical position of αὐτῶν, αὐτοί;it is just they who.
[395]These causalsentences justify also the usual enumeration of the
Makarisms as the “sevenbeatitudes.” Forvv. 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 Weizsäckerand Keim, counting ver. 10 specially with the others,
arrive at the number eight. But Delitzsch, to bring out an analogywith 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.
Expositor's Greek Testament
Matthew 5:3-12. The Beatitudes. Some generalobservations may helpfully
introduce the detailed exegesisofthese golden words.
1. They breathe the spirit of the scene. On the mountain tops awayfrom the
bustle and the sultry heat of the regionbelow, 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, especiallyby modern
Jews desirous to credit their Rabbis with such goodthings. 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 wheatlost 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 TenCommandments. No greaterservice canbe rendered to
mankind than to rescue from obscurity neglectedmoral 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“Blessedthe poor” (Lk.) or “Blessedthe 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 ofinstruction was devoted to the subject of
happiness, its conditions, and heirs, many things might be said on eachleading
proposition. The theme would be announced, then accompaniedwith
expansions. A modern biographerwould have prefaceda discourse like this
with an introductory accountof the Teacher’s method. There is no such
accountin the Gospels, but there are incidental notices from which we can
learn somewhat. The disciples askedquestions and the Masteranswered
them. Jesus explainedsome of His parables to the twelve. From certainparts
of His teaching, as reported, it appears that He not only uttered great
thoughts in aphoristic form, but occasionallyenlarged. The Sermon on the
Mount contains at leasttwo instances ofsuch enlargement. The thesis, “I am
not come to destroy but to fulfil” (Matthew 5:17), is copiously illustrated
(Matthew 5:21-48). The counselagainstcare, whichas a thesis might be stated
thus: “Blessedare the care-free,” is amply expanded (Matthew 5:25-34). Even
in one of the Beatitudes we find traces ofexplanatory enlargement; in the last,
“Blessedare the persecuted”. It is perhaps the most startling of all the
paradoxes, and would need enlargementgreatly, and some parts of the
expansion have been preserved(Matthew 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 fewestpossible words;the
first Beatitude therefore, as Luke puts it, Μακάριοι οἱ πτωχοί, Matthew
preserving one of the expansions, not necessarilythe only one. Of course,
another view of the expansionis possible, that it proceedednot 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. EachBeatitude has a reasonannexed, 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 reasonannexed to the first was
common to them all. It was understoodto be repeatedlike the refrain of a
song, or like the words, “him do I calla Brahmana,” annexedto many of the
moral sentences in the Footstepsofthe Law in the Buddhist Canon. “He who,
when assailed, does notresist, but speaks mildly to his tormentors—him do I
call a Brahmana.” So “Blessedthe poor, for theirs is the kingdom of heaven”,
“blessedthey who mourn, for,” etc.;“blessedthe meek, the hungry, for,” etc.
The actualreasons 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 basedon true logia of
Jesus spokenatanother time, being added by the evangelist, true to his habit
of massing the teaching of Jesus in topicalgroups. 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 ofthe kingdom as the
summum bonum: the first to righteousness as notyet possessed;the secondto
the want as a cause ofsorrow;the third to righteousness as anobject of desire.
This view goes with the theory that Christ’s discourse onthe hill had
reference exclusivelyto 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
Matthew 5:10 as one, Matthew 5:11-12 being an enlargement. The traditional
number, however, is seven
Cambridge Bible for Schools andColleges
A. The Subjects of the Kingdom, Matthew 5:3-16.

(1) Their characterand privileges, Matthew 5:3-12.
3. Blessedare the poor in spirit] The beatitudes—so calledfrom the opening
word “beati” (blessed), in the Vulgate. Mark the Christian growth step by
step. First, spiritual poverty, the only characterwhich is receptive of
repentance, therefore alone admissible into the Kingdom. Secondly, sadness
for sin. Thirdly, meekness, implying submissionto the will of God, a
characteristic ofJesus Himself, who says “I am meek and lowly in heart.”
Fourthly, the soul-hunger for righteousness. Thenthree virtues of the
Christian life, eachof which wins, without seeking it, a reward in an
ascending scale—mercy, purity, peacemaking.(It is a little remarkable that
the Englishlanguage supplies no abstractterm to express this last, the highest
grace ofthe Christian life.) The lasttwo beatitudes Matthew 5:10-11 may be
regardedas encouragements to the disciples, and as tests of their true
discipleship.
poor in spirit] Opposedto 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.
Bengel's Gnomen
Matthew 5:3. Μακάριοι, blessed)This initial word, so often repeated,
indicates the objectof Christ’s teaching.[170]Bymeans, however, of striking
paradoxes, blessedness is proposednot only by itself, but inasmuch as, in
Christ now present, it is within the reachof all who are capable of receiving
Him. There were some such amongstour Lord’s auditors, though
undistinguished by the eye of man (see ch. Matthew 9:36-37, Matthew 11:28;
Isaiah29:19), although comparedwith the rest they were not many in
number: for the epithet blessedfrequently implies both the excellenceand
rarity of a thing (as in Sir 31:8), from which the expressions, theirs, they, etc.,
exclude those otherwise disposed:cf. Luke 6:24-26, where the woes are

denounced. Seven howeverof the μακαρισμοὶ, orpredications of blessedness,
are absolute, declaring the condition of the godly, as far as regards
themselves;two are relative, having respectto 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, whichare
denounced againstthe Scribes and Pharisees, in ch. Matthew 23:13-16;
Matthew 23:23; Matthew 23:25;Matthew 23:27;Matthew 23:29. In both
casesmention is made of the kingdom of heaven, here Matthew 5:3, there
Matthew 5:13; of mercy, here Matthew 5:7, there Matthew 5:23; of purity,
here Matthew 5:8, there Matthew 5:25; and of persecution, here Matthew
5:10-11, and there Matthew 5:29-30 : and undoubtedly the other clauses may
also be respectivelycompared with eachother. In the subject, the saints are
describedas they are now in this life; in the predicate, as they will be
hereafteron that day: see Luke 6:25; Luke 6:23. Our Lord, however, frames
His words in such a manner, as at the same time to intimate the blessednessof
individual saints already commencing in the present life, and to signify
prophetically the blessednessofthe holy people, which will hereafterbe theirs
also upon earth: see Matthew 5:5.—οἱ πτωχοὶ, the poor) A vocative, either
expresslyor such in meaning (cf. Matthew 5:11, and Luke 6:20). Nordoes the
pronoun αὐτῶν, their, oppose this view. Cf. Gnomon on Matthew 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 despisedby the world: whereas those whichthe world admires as
such, are either no virtues, or false ones, ormerely the offshoots and
appendages ofChristian virtues.—ΠΝΕΎΜΑΤΙ, in spirit) i.e. in their inmost
self. This word is to be understood also in the following passages as faras
Matthew 5:8, where the words τῇ καρδίᾳ, in heart, occur.—ὅτι,because)Each
kind of blessedness whichis predicatedcorresponds with the previous
description of [the characteror condition which is] its subject,[172]and is
taken, either (1.) from the contrary (for the works of God, 2 Corinthians 4:6;
2 Corinthians 7:6; 2 Corinthians 12:9, are effectedin the midst of their

contraries);[173]or (2.) regulatedby 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 eachother.—ἡ βασιλεία τῶν
οὐρανῶν, the kingdom of heaven, literally, the kingdom of the heavens),[175]
which, promised in the Old Testament, is actuallyconferred by the Messiah.
[170]The first word of this discourse announces its whole scope:a great
blessednessis here placed before us by the Lord.—See Hebrews 2:3.—B. G. V.
[171]i.e., Has nothing which he cancall his own.—(I. B.)
[172]Sc. of the present state of the subject. Ex. gr. “Blessedare 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 withits original derivation from talis, such,
but unknown (as far as I am aware)to classicalusage. 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.—Seehis Ars Poetica,
Matthew 5:47-48. Foran example of Bengel’s meaning, cf Matthew 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 ofthe
discussionin Matthew 5:10.—Vers. Germ.
Pulpit Commentary
Verse 3 - Matthew 7:27. - THE SERMON ON THE MOUNT. The following
may serve as a brief summary.
1. The ideal characterofhis disciples (Matthew 5:3-10), which must be
allowedto appear (Matthew 5:11-16).
2. The relation that they ought to hold towards the religion of the day, of
which the Law was the acceptedstandard (Matthew 5:17 - 6:18).
(1) The fundamental principle of this relation is found in the relation which
Christ himself holds towards the Law (Matthew 5:17-20).
(2) Their relation further defined by illustrations takenfrom the religion of
the day, as this is seenin -
(a) Cases deduceddirectly from the Law (Matthew 5:21-48).
(b) Cases notso deduced (Matthew 6:1-18).
3. Generalprinciples regarding -

(1) Their relation to wealth. They must remember that only the single eye
receives the light (Matthew 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 (Matthew
7:1-12).
4. Epilogue (Matthew 7:13-27). A call to decisionand independence of walk
(Matthew 7:13-23). Assent is useless if it becomes notaction (Matthew 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):"Thatthe beginning and end of the
Sermon are nearly identical in both Gospels;that the precepts, as recited by
St. Luke, are in the same generalorder as those in St. Matthew, and that they
are often expressedin nearly the same words;and lastly, that eachEvangelist
specifies the same miracle, viz. the healing of the centurion's servant, as
having takenplace shortly after the Sermon, on our Lord's entry into
Capernaum." Verses 3-16. - 1. The ideal characterofhis disciples. Verse 3. -
Blessed(μακάριοι);Vulgate, beati; hence "Beatitudes." The worddescribes
"the poor in spirit," etc., not as recipients of blessing (εὐλογημένοι)from God,
or even from men, but as possessors of"happiness" (cf. the Authorized
Version of John 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 ‫ירשא‬ of the Old Testament;e.g. 1 Kings 10:8; Psalm
1:1; Psalm32:1; Psalm 84:5. Blessedare 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 contrastto selfsufficiency (Revelation
3:17) and as such is perhaps the quality which is most of all opposedto the
Jewishtemper in all ages (cf. Romans 2:17-20). Forin this, as in much else,
the Jewishnation is the type of the human race since the Fall. Observe that
vers. 3, 4 (οἱ πτωχοί οἱ πενθοῦντες, possibly also ver. 5, vide infra) recall
Isaiah61:1, 2. As recently in the synagogue atNazareth(Luke 4:18, 19), so

also here, he bases the explanation of his work on the prophecy of that work
in the Book ofIsaiah. The poor (οἱ πτωχοί). Πτωχός, in classicaland
philosophical usage, implies a lower degree ofpoverty than πένης (2
Corinthians 9:9 and LXX.). "The πένης may be so poor that he earns his
bread by daily labour; but the πτωχός is so poor that he only obtains his living
by begging The τένης has nothing superfluous, the πτωχός nothing at all"
(Trench, 'Syn.,' § 36.). Hence Tertullian ('Adv. Marc.,'4:14; cf. 15)purposely
altered Beatipauperes of the Old Latin to Beatimendici, 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 τακεινός and πραύς (but
vide infra), designate the poor of an oppressedcountry, i.e. the peasantry, the
fellahin of Palestine as a class, andhe considers it probable that this special
meaning underlies the use of the words in these verses. Whether this be the
case ornot, the addition of τῷ πνεύματι completelyexcludes the supposition
that our Lord meant to refer to any merely external circumstances. In spirit;
Matthew only (τῷ πνεύματι). Dative of sphere (cf. Matthew 11:29; 1
Corinthians 7:34; 1 Corinthians 14:20; Romans 12:11). James 2:5 (τοὺς
πτωχοὺς τῷ κόσμω)forms an apparent rather than a real contrast;for the
dative there marks, not the sphere in which, but the objectwith reference to
which, the poverty is felt ("the poor as to the world," RevisedVersion;
Wiesingerin Huther), or possibly the object which is the standard of
comparison, i.e. in the judgment of the world (Winer, § 31:4, a). Christ here
affirms the blessedness ofthose who are in their spirit absolutelydevoid 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 feelin 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 speciallycraves 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 especiallyin ver. 6. For theirs.
Emphatic, as in all the Beatitudes (αὐτῶναὐτοί,). 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 Godwhich 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.
Vincent's Word Studies
Blessed(μακάριοι)
As this word and its cognates occuratleastfifty-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 associationand 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 earliermeaning
appears to be limited to outward prosperity; so that it is used at times as
synonymous with rich. It scarcelyvaries from this meaning in its frequent
applications to the Greciangods, since the popular Greek ideal of divine
blessednesswas notessentiallymoral. The gods were blessedbecause oftheir
powerand dignity, not because oftheir holiness. "In general," says Mr.
Gladstone ("Homer and the Homeric Age") "the chief note of deity with
Homer is emancipationfrom the restraints of moral law. Though the Homeric
gods have not yet ceasedto be the vindicators of morality upon earth, they
have personally ceasedto observe its rules, either for or among themselves. As
compared with men, in conduct they are generallycharacterizedby 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
calledtruly blessed. Thus Sophocles ("Oedipus Tyrannus"):

"From hence the lessonlearnye
To reckonno man happy till ye witness
The closing day; until he pass the border
Which severs life from death, unscathedby sorrow."
And again("Oedipus at Colonus"):
"Happiest beyond compare,
Neverto taste of life:
Happiest in order next,
Being born, with quickestspeed
Thither againto turn

PRECEPTAUSTIN RESOURCES'
BRUCEHURT MD
Matthew 5:3 "Blessedare the poor in spirit, for theirs is the kingdom of
heaven. (NASB: Lockman)
Greek:Makarioioiptochoi to pneumati, hoti auton estin (PAI) e basileia ton
ouranon.
Amplified: Blessed(happy, to be envied, and spiritually prosperous—with
life-joy and satisfactionin God’s favor and salvation, regardless oftheir
outward conditions) are the poor in spirit (the humble, who rate themselves
insignificant), for theirs is the kingdom of heaven! (Amplified Bible -
Lockman)
KJV: Blessedare the poor in spirit: for theirs is the kingdom of heaven.
NLT: God blesses those who realize their need for him, for the Kingdom of
Heaven is given to them. (New Living Translation - Tyndale House)
Philips: How happy are the humble-minded, for the kingdom of Heaven is
theirs! (New Testamentin Modern English)
Wuest: Spiritually prosperous are the destitute and helpless in the realm of
the spirit, because theirs is the kingdom of heaven.

Young's Literal: `Happy the poor in spirit--because theirs is the reign of the
heavens.
BLESSED:Makarioi:
Mt 5:4-11;11:6; 13:16; 24:46;Ps 1:1; 2:12; 32:1,2; 41:1; 84:12;112:1; Ps
119:1,2;128:1; 146:5;Pr 8:32; Isa 30:18; Luke 6:20,21-26;11:28;John 20:29;
Romans 4:6, 7, 8, 9; James 1:12;Rev 19:9; 22:14
Matthew 5 Resources - Multiple Sermons and Commentaries
Matthew 5:3: Happy are the Humble - Study Guide - click dropdown - John
MacArthur
Matthew 5:3: Happy are the Humble - John MacArthur
Matthew 5:3: The Only Way to Happiness: Be Poorin Spirit - John
MacArthur
"Blessed(happy, to be envied, and spiritually prosperous—withlife-joy and
satisfactionin God’s favor and salvation, regardlessoftheir outward
conditions) " (Amplified)
Beatitude is derived from the Latin beatitudo/beatus, because the first word of
eachstatementin the Latin Vulgate is beati, which translates Matthew’s
Greek word makarios (traditionally translated “blessed”). As you study the
beatitudes, notice that the first three describe Kingdom Citizens as those who
recognize that what they are in the presence ofGod is what they are, no more
and no less. Observe also that all eight beatitudes are essentiallyattitudes each
of which has associatedpromises.

In his introductory sermon on Jesus'sermon PastorBrianBell has some
helpful remarks which can be summarized as follows…
1. These eightqualities can only be lived out by Christians. These spiritual
standards come about only through surrender to the Savior. Jesus is not
saying, “Live like this in order to be saved.” He’s saying, “Live like this
because you are saved.” Conduct must flow out of character. A Christian is
one who embraces and embodies the Beatitudes. Another way to say it is that
if you want to spot a Christ-followerin a crowd, look for these eight character
qualities. (Ed comment: And we must sayat the outset, don't "try" to keep
Jesus'commandments and instructions in your own intrinsic "power", for
you are powerless to carry them out. These are "impossible" standards for
fleshly men, but are imminently "Him" possible for those who learn to
surrender to and engage theirindwelling omnipotent "Enabler", their Helper,
the Holy Spirit. The Christ followerwho successfullylives by the Sermon on
the Mount is one who is continually filled with/controlled by the Spirit [Eph
5:18-note] and continually walks by the Spirit [Gal 5:16-note]. The
supernatural lifestyle described in Jesus'Sermoncan only be lived out by
relinquishing selfeffort and by relying continually on our supernatural
Source, the Spirit's dunamis His inherent powerto accomplishJesus'
commands and instructions. So at the outset, beware of the natural tendency
of our fallen flesh to deceive us into thinking we can do any of the commands
and instructions in our own energy, lest we fall into the subtle trap of
legalism!)
2. The Beatitudes are a packagedeal, not something to pick and choosefrom.
Along with the Fruit of the Spirit that is to ripen in every believer (Gal 5:22-
note, Gal5:23-note), a Christian should, and must, display eachof these
charactertraits. They are not just for the “spiritual elite,” but are for every
believer. In addition, these are not eight separate groups of disciples, some
who are meek and others who hunger for God. It’s easyto make the mistake
of saying, “I’m just not merciful” or “I’m just not a peacemaker.”Oswald

Chambers refers to these words as lovely and poetic, yet their impact is that of
“spiritual torpedoes.” We can’t pick the easyones and ignore the difficult
ones like being pure and being prepared for persecution. Incidentally, many
of the Beatitudes are the exactopposite of what we want to do. While easyto
appreciate, they are difficult to apply (Ed: I'll add "impossible"!). John Stott
writes: “The Sermon on the Mount is probably the best-knownpart of the
teaching of Jesus, though arguably it is the leastunderstood, and certainly the
leastobeyed” (“The Message ofthe Sermon on the Mount,” Page 15).
3. Behaviormust flow out of belief. Correctdoctrine must always leadto
Christ like behavior (Ed: Or it leastit should. If it does not we become
modern day "Pharisees!"). We must not only know what to believe; we must
understand how to behave. While Jesus teachescontentthroughout the
Sermon on the Mount, these opening words deal with character. Jesus is
emphasizing throughout this Sermon that His disciples are to be different.
John Stott suggests thatMatthew 6:8 is the keytext: “Do not be like them…”
as he writes:“They were not to take their cue from the people around them,
but from Him, and so prove to be genuine children of their heavenly Father”
(cp John 15:8) (Stott, Page 18). As Christians, we are to be stamped by Christ,
not by the culture around us, or by our tendencies within us.
A.W. Tozer once wrote:“There is an evil…glaring disparity betweentheology
and practice among professing Christians…An intelligent observerof our
human scene who heard the Sunday morning messageand later watchedthe
Sunday afternoonconduct of those who heard it would conclude he had been
examining two distinct and contrary religions. It appears to me that too many
Christians want to enjoy the thrill of feeling right but are not willing to
endure the inconvenience of being right” (As quoted in a sermon by David
Hoke called “Hearing His Voice Today”).

4. Jesus wants us to seek the applause of heaven. Some translations have
utilized the word “happy” insteadof “blessed”to describe those who exhibit
these expressions ofdiscipleship. One author even refers to them as the “Be-
happy-tudes.” This doesn’t do justice to the Greek word. While there is a close
connectionbetweenholiness and happiness, this phrase conveys how God
views people who live in a certainway.
Warren Wiersbe points out that “blessed” is “aninner satisfactionand
sufficiency that does not depend on outward circumstances for happiness.”
Those who are “blessed” have inner lives that are rightly aligned. The root
idea is “approval.” When we bless God, we are approving and praising Him;
when He blesses us, He is expressing approval of us. In the sight of heaven,
those who live out what Jesus is spelling out are “superlatively blessed”
because the Almighty is extending His endorsement. Note that this term is
used at the beginning of eachsentence as if to emphasize its exuberant
exclamationof joy…
How much do you crave God clapping for you? Do you want His smile more
than your self-centeredaspirations? Do you desire His applause more than the
approval of your friends? If you want God’s blessing more than anything else,
you canhave it. But first you must want to please Him above everything else.
How badly do you want His blessing?
Chuck Swindoll, in commenting on the beauty of the Beatitudes, writes this:
“Mostsermons are more negative than positive, more like scathing rebukes
than affirmation. Notthis one. With beautiful simplicity, using terms any age
could understand, Jesus brought blessing rather than condemnation…Having
endured a lifetime of verbal assaults by the scribes and Pharisees,the
multitude on the mount must have thought they had died and gone to
heaven.”

The blessedare those who are allowedfellowshipwith God (cf Ro 5:1-3),
because they have a right relationship with Him and thus are empoweredand
motivated to enjoy Him as He originally intended. Jesus is the ultimate
blessing, beloved. Don't miss that as you study the Beatitudes. So many have
lost sight of where true blessing is to be found and Jesus'beatitudes set about
to correctthat wrong thinking.
Testyourself at this moment -- what is your heart set on as vital for your life
and character? Whatthings do you most want to see developedin your life
this day, this month, this year? Make a list and then compare it with the list
Jesus unfolds in Matthew 5:3-12. Does your list include poverty of spirit,
mourning oversin, meekness, hungering and thirsting for righteousness,
showing mercy, maintaining a pure heart and a peacemaking spirit, and
finally (and because ofthe former characteristics)a real willingness to be
persecutedfor Jesus'sake?Ordoes your list show some other path to
supposedblessing?
If so, those blessings will prove to be nothing but mirages in the desert of this
dying world, holding forth wonderful promises but dispensing nothing but
disappointment. Jesus'list of charactertraits that are the hallmarks of the
true citizens of His Kingdom and representthe only life that God will bless,
beloved. Do not be deceivedor distracted by the passing pleasures ofthis
world, enticements of your flesh or the temptations of the devil.
Lord, give us ears to hear Your magnificent manifesto afreshas the Great
Physician's only prescription for genuine, lasting happiness in this world and
the one to come! Amen.
Hear O JEHOVAH, and be gracious to me.
O JEHOVAH, be Thou my Helper.

Thou hast turned for me my mourning into dancing.
Thou hast loosedby sackclothand girded me with gladness.
(Psalms 30:10-11)
As Spurgeon reminds us…
The Old Testamentcloseswith the word “curse.” (see Malachi4:6). The New
Testamentbegins here, in the preaching of Christ, with the word “Blessed.”
He has changedthe curse into a blessing:“Blessed”
Nor did he begin in that manner, and then change his strain immediately, for
nine times did that charming word fall from his lips in rapid succession. It has
been well said that Christ’s teaching might be summed up in two words,
“Believe” and“Blessed.” Mark tells us that he preached, saying, “Repentye,
and believe the gospel;” and Matthew in this passageinforms us that he came
saying, “Blessedare the poor in spirit.” All his teaching was meant to bless the
sons of men; for “Godsent not his Son into the world to condemn the world,
but that the world through him might be saved.”
“His hand no thunder bears,
No terror clothes his brow
No bolts to drive our guilty souls
To fiercer flames below.”
His lips, like a honeycomb, drop sweetness, promises and blessings are the
overflowings of his mouth. “Grace is poured into thy lips,” said the psalmist,
and consequentlygrace poured from his lips; he was blessedfor ever, and he

continued to distribute blessings throughout the whole of his life, till, “as he
blessedthem, he was takenup into heaven.” The law had two mountains, Ebal
and Gerizim, one for blessing and another for cursing, but the’ Lord Jesus
blesses evermore, andcurses not. (Matthew 5.1-12 The Beatitudes)
A number of Bible versions insteadof rendering it "blessed" use words such
as “happy” or “fortunate,” which unfortunately tend to trivialize the meaning
by suggesting a temporary emotionalor circumstantialstate, which is not the
actualmeaning as discussedbelow.
Martin Luther commenting on Jesus beginning with "blessed" as His very
first word wrote…
Now that’s a fine, sweet, friendly beginning of his teaching and preaching. For
he goes atit, not like Mosesora teacherof the law, with commands and
threats, but in the very friendliest way, with nothing but attractions and
allurements and lovely promises.
John Broadus adds that blessed…
It was also a beautifully natural introduction (Weiss), becausehe came to
preach the ‘goodnews’ of the kingdom, {Mt 4:23} the fulfilment of all the
Messianic hopes and promises. (Matthew 5 Commentary)
The Encyclopedia of Christianity notes that…

The beatitude, or “makarism,” is a literary form commonly beginning with
the word “blessed”(from Greek makarios, see definition below)and
constituting some declarationof goodfortune for persons. Familiarto Greek
literature in both the classicaland Hellenistic periods, it is most often used to
extol persons consideredto be happy according to the ideals of Greek
philosophy (e.g., those attaining wealth, honor, wisdom, or virtue).
(Fahlbusch, E., & Bromiley, G. W. The Encyclopedia of Christianity Vol. 1,
Page 212. GrandRapids, Mich.; Leiden, Netherlands:Wm. B. Eerdmans)
Blessedare the poor in spirit - In Scripture, there are two words translated
"blessed",makarios (discussedin more detail below)and eulogetos (from eu =
good, well + logos = word), the latter meaning that we speak wellof someone
(as when we hear a eulogy at a funeral, the eulogyspeaking well of that person
who has passedon from life to death). In contrast, makarios is not to speak
well of someone, but defines a condition that exists. In other words, makarios
describes something that is true about someone, not something that someone
says is true about them. Makarios is a reality, an inward state of truth no
matter how you actually feel. In other words, to be "blessed"as defined by
makarios, one does not have to feel"happy" to be blessed. You can still be
blessedand actas if you are not happy. Makarios defines one's state of being
in relation to God, independent of how one feels about it at a given moment in
time. There are many times I don't personally feelvery "blessed" but the
Bible nevertheless declares thatirregardless of my untoward circumstances,
afflictions, trials, etc, I am still "blessed" by God! The
Price rightly notes that…
Mostpeople are interested in being happy! The pursuit of happiness is the
driving force of our affluent westernculture. However, when you look at the
list of ingredients Jesus gives forhappiness, there is a big shock in store!This
is a strange list to saythe least, and many of these qualities appear the very

antithesis of what most of us are looking for. (Ed note: "Happy are the poor",
"Happy are the sad", etc)… The major difference in this list is that Jesus is
not talking of qualities in the physical realm (the area in which most people
look for happiness), but in the realm of the spirit… The myth of our day is
that happiness is found in satisfying our physical desires, comforts and
appetites. Those desires may be entirely legitimate, but the engine room of
eachhuman being is the spirit which is designed to be inhabited and governed
by God… Satisfying the body is never the source of true happiness for it is not
the seatof our true appetites! Our true appetite is expressedin the famous
prayer of Augustine, ‘You have made us for yourself, and our hearts are
restless until they find their restin you’. The teaching of the Sermon on the
Mount works from the spirit to the soul and out to the body. The norm of our
day reverses that process,and tries to satisfythe deep needs of the human
spirit by focusing on physical satisfaction. In this regard, either Jesus Christ
has gotit all wrong, or the world at large has it all wrong. You choose!There
are nine beatitudes in this passage(statements beginning with ‘Blessedare
…’), but as the last is repeatedtwice, eight different ingredients in Jesus’
description of happiness. These are not descriptions of eight different people,
one is poor in spirit, another is mourning, another is meek etc, but the
description of eight ingredients that will be true of eachone personwho is
happy, ‘makarios’style. The list of these eight is progressive.Beginning with
the first, the secondgrows outof it, the third out of the seconduntil the eighth
gives the completedpicture of the person to whom Jesus then says, ‘You are
the saltof the earth… You are the light of the world… " (Price, C. Focus on
the Bible: Matthew).
DO YOU DESIRE
DIVINE BLESSINGS?
Blessed*(3107)(makarios fromroot makar, but others say from mak = large
or lengthy) means to be happy, but not in the usual sense ofhappiness based
on positive circumstances. Fromthe Biblical perspective Makarios describes

the personwho is free from daily cares and worries because his every breath
and circumstance is in the hands of His MakerWho gives him such an
assurance (sucha "blessing"). As discussedbelow makarios was usedto
describe the kind of happiness that comes from receiving divine favor.
A T Robertson- The word accents the actual inner state rather than the
outward appearance as anothersees it… It is important to note that in the
discussionof righteousness whichis to follow Jesus assumesthe new heart
(Ed: Or serves to challenge unbelievers to believe in Jesus and receive a new
heart), which alone makes it possible to come up to the lofty ethicalstandard
here setup.... The Greek word here ([makarioi]) is an adjective that means
“happy” which in English etymologygoes back to hap, chance, good-luck as
seenin our words haply, hapless, happily, happiness. “Blessednessis, of
course, an infinitely higher and better thing than mere happiness”
(Weymouth). English has thus ennobled “blessed” to a higher rank than
“happy.” But “happy” is what Jesus saidand the Braid Scots New Testament
dares to say “Happy” eachtime here as does the Improved Edition of the
American Bible Union Version. The Greek wordis as old as Homer and
Pindar and was used of the Greek gods and also of men, but largely of
outward prosperity. Then it is applied to the dead who died in the Lord as in
Rev. 14:13. Already in the Old Testamentthe Septuagint uses it of moral
quality. “Shaking itself loose from all thoughts of outward good, it becomes
the express symbol of a happiness identified with pure character. Behind it
lies the clearcognition of sin as the fountain-head of all misery, and of holiness
as the final and effectualcure for every woe. For knowledge as the basis of
virtue, and therefore of happiness, it substitutes faith and love” (Vincent).
Jesus takes this word “happy” and puts it in this rich environment. “This is
one of the words which have been transformed and ennobled by New
Testamentuse; by association, as in the Beatitudes, with unusual conditions,
accountedby the world miserable, or with rare and difficult” (Bruce). It is a
pity that we have not kept the word “happy” to the high and holy plane where
Jesus placedit. “If you know these things, happy (μακαριοι [makarioi])are
you if you do them” (John 13:17). “Happy (μακαριοι [makarioi])are those
who have not seenand yet have believed” (John 20:29). And Paul applies this

adjective to God, “according to the gospelofthe glory of the happy (μακαριου
[makariou]) God” (1 Tim. 1:11. Cf. also Titus 2:13). (Word Pictures in the NT
- Matthew)
Rob Morgan- Makarios (blessed)means happy, fortunate, blissful. Homer
used the word to describe a wealthy man, and Plato used it of one who is
successfulin business. Both Homer and Hesiod spoke ofthe Greek gods as
being happy (makarios)within themselves, because theywere unaffected by
the world of men-who were subjectto poverty, disease, weakness, misfortune,
and death. The fullest meaning of the term, therefore, had to do with an
inward contentedness thatis not affectedby circumstances. Thatis the kind of
happiness Goddesires for His children, a state of joy and well-being that does
not depend on physical, temporary circumstances (cfPhp 4:11, 12, 13). (From
his sermonentitled "Blessed")
Makarios is found 49 times in the NASB NT (Click all uses at end of this note).
The translates makarios as blessed, 46;fortunate, 1; happier, 1; happy, 1.
(Click for a devotional on "blessed" or"happy")
Makarios -40x in the non-apocryphal Septuagint (LXX) -
Ge 30:13; Dt 33:29; 1Kgs 10:8; 2Chr 9:7; Job 5:17; Ps 1:1; 2:12; 32:1, 2;
33:12;34:8; 40:4; 41:1; 65:4; 84:4, 5, 12; 89:15;94:12; 106:3;112:1; 119:1, 2;
127:5;128:1, 2; 137:8, 9; 144:15;146:5;Pr 3:13; 8:32; 20:7; 28:14;Ec 10:17;
Is 30:18; 31:9; 32:20;56:2; Da 12:12.
Question:Do you want to experience God's hand of blessing in your life? Who
doesn't?!Suggestion:Hold pointer over the links for the Psalms and Proverbs
in the Lxx and make a list of what is associatedwith God's hand of blessing. I

think you will be surprised, edified, convicted (rebuked?), and I pray
transformed by this simple study that (enabled by the Spirit of Truth)
illumines God's truth, His word of grace (Acts 20:32), concerning His blessing
on men and women (cp Jn 17:17).
The Greeks usedmakarios to refer to their gods and thus "the blessedones"
were the gods. Theywere "blessed" becausethey had achieved a state of
happiness and contentment in life that was beyond all cares, labors, and even
death. The blessedones were beings who lived in some other world awayfrom
the cares andproblems and worries of ordinary people. To be blessed, you
had to be a god. Homer used makarios to describe a state unaffected by the
world of men, who were subject to poverty, weakness, anddeath.
The Greeks also usedmakarios in reference to the dead who were "the blessed
ones", men and womenwho, through death, had reachedthe other world of
the gods and so were now beyond the cares and problems and worries of
earthly life. To be blessed, you had to be dead, a state many of us have felt like
we would just as well experience because ofthe nature of our manifold
troubles and afflictions at the time.
Finally, the Greeks usedmakarios to refer to the socioeconomic elite, the
wealthy, the idea being (completely false I might add) that their riches and
powerput them above the normal cares and problems and worries of the
lowersocioeconomic strata, who constantly struggledto make it in life.
In short, the Greeks feltthat one had to be either a god, dead or filthy rich to
be blessed(makarios)!And so we see anotherone of the words (like doulos,
charis, etc) that the Bible elevatedin status and meaning, as describedbelow
in a compilation from many different resources.

MacArthur writes that makarios "is a divine pronouncement, the assured
benefit of those who meet the conditions God requires. (MacArthur, J:
Matthew 1-7 Chicago:Moody Press)
Makarios is a state of existence in relationship to God in which a person is
“blessed” fromGod’s perspective even when he or she doesn’t feel happy or
isn’t presently experiencing goodfortune. This does not mean a conferralof
blessing or an exhortation to live a life worthy of blessing;rather, it is an
acknowledgmentthat the ones indicated are blessed. Negative feelings,
absence offeelings, or adverse conditions cannot take awaythe blessednessof
those who exist in such a relationship with God!
Makarios ultimately describes the state those who believe in Christ and in so
possessing God, possesseverything. In addition since they are indwelt by the
Holy Spirit, they are fully satisfiedno matter what their circumstances.It is
interesting that Aristotle contrastedmakarios with the Greek word endees
which means "the needy one".
Friedrich Hauck says that the Greek word Makarios "refersoverwhelmingly
to the distinctive religious joy which accrues to man form his share in the
salvationof the kingdom of God."
TDNT - The specialfeature of the group makarios, makarizein, makarismos
in the NT is that it refers overwhelmingly to the distinctive religious joy which
accrues to man from his share in the salvationof the kingdom of God.
Makarios means possessing the favor of God, experiencing "spiritual
prosperity". It describes a state of being marked by fullness from God. And so
what Jesus is saying in the "Beatitudes" is "Spiritually prosperous (blessed)

are the poor in spirit… ", etc (Mt 5:3) And thus some of the translators like
Wuest pick up this definition "Spiritually prosperous are the destitute and
helpless in the realm of the spirit." (Wuest)
Some sources recordthat makarios means "to be congratulated." The natural
man thinks of the "poor in spirit" as the person who mourns over sin and
suffering, the meek, the persecutedas groups to be despisedor even pitied.
However, Jesus says they are fortunate people for God is pleasedwith them
and fittingly He has "blessed" them. They are to be congratulatedand after
all what fortune is so greatas God's blessing? D Martyn Lloyd-Jones adds
that…
The only man who is at all capable of carrying out the injunctions of the
Sermon on the Mount is the man who is perfectly clearin his mind with
regard to the essentialcharacterofthe Chris-tian. Our Lord says that this is
the only kind of personwho is truly 'blessed, that is, 'happy'. Someone has
suggestedthat it might be put like this; this is the sort of man who is to be
congratulated, this is the sort of man to be envied, for he alone is truly happy.
(Lloyd-Jones, D. M. Studies in the Sermon on the Mount) (Bolding added)
One might paraphrase Jesus'first beatitude..
Blessedare the spiritual paupers, the spiritually empty, the spiritually
bankrupt who cringe in a corner and cry out to God for mercy.
Why? Because theyare the only ones who tap the real resource for happiness
independent of what happens. They are the only ones who ever know God.
They are the only ones who are allowedentry into the Kingdom of Heaven

(God). Theirs is the Kingdom—then and there, here and now and forever.
Hallelujah!
Blessedconnotesthe state of “prosperity” that comes when a superior bestows
his favor (blessing)on one.
Expositor's Bible Commentary - Usually makarios describes the man who is
singularly favoredby God and therefore in some sense "happy"… As for
"happy" (TEV), it will not do for the Beatitudes, having been devalued in
modern usage. (Gaebelein, F, Editor: Expositor's Bible Commentary)
Cremer says that makarios “is the gracious and saving effect of God’s favor
… ,(Ed: Note this condition) but is enjoyed only when there is a corresponding
behavior towards God; so that it forms the hoped-for goodof those who in
this life are subject to oppression.” (Bolding added)
Cremer goes onto add that in the NT makarios "is quite a religiously
qualified conception, expressing the life-joy and satisfactionof the man who
does or shall experience God’s favor and salvation, his blessednessaltogether
apart from his outward condition … It always signifies a happiness produced
by some experience ofGod’s favor, and specially conditioned by the revelation
of grace.” (Bolding added)
Kenneth Wuest says that when makarios is "usedof the state or condition of
the believer, we would say that it refers to the spiritually prosperous state of
that personwho is the recipient of the sanctifying work of the Holy Spirit, who
is enabled to minister these blessings to him when the believeryields to Him
for that ministry and cooperateswith Him in it. For instance, those who are
reproachedfor the name of Christ, are in a spiritually prosperous condition,

for the Holy Spirit is ministering to them with refreshing power (1Pe 4:14-
note). (Wuest, K. S. Wuest's Word Studies from the Greek New Testament)
Makarios is is used in paganGreek literature to describe the state of
happiness and well-being such as the gods enjoy as distinct from that of men
who were subject to poverty and death, denoting a state of being of the gods
who were exalted above earthly suffering and the limitations of earthly life.
Other secularGreek writers used makarios to describe the state of certain
men as supremely blest, fortunate, prosperous, wealthy.
Some theologicaldictionaries define "blessed" as a "state of happiness" but
this is not completely accurate because blesseddiffers from ''happy'' which
describes a person with good''luck''. The English word "Happy" is from the
root hap which means luck as a favorable circumstance. What if someone
askedyou today "Are you happy?" Being the spiritual person you are would
you stumble and fumble and hesitate and hem and haw because the question
is not an easyquestion to answer. Isn't it true that for most of us saints still on
this earth, our happiness tends to go up or down depending on what
"happens" or how things are going in our life? How much superior is the
condition of the saint who is "makarios",a state in which we are still in the
world and yet are independent of the world because oursatisfactioncomes
from God and not from favorable circumstances.
Marvin Vincent has a lengthy note dealing with the history of makarios -
As this word and its cognates occuratleastfifty-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 associationand 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 earliermeaning
appears to be limited to outward prosperity; so that it is used at times as
synonymous with rich. It scarcelyvaries from this meaning in its frequent
applications to the Greciangods, since the popular Greek ideal of divine
blessednesswas notessentiallymoral. The gods were blessedbecause oftheir
powerand dignity, not because oftheir holiness. “In general,” says Mr.
Gladstone (“Homer and the Homeric Age”) “the chief note of deity with
Homer is emancipationfrom the restraints of moral law. Though the Homeric
gods have not yet ceasedto be the vindicators of morality upon earth, they
have personally ceasedto observe its rules, either for or among themselves. As
compared with men, in conduct they are generallycharacterizedby 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
calledtruly blessed. Thus Sophocles (“Œdipus Tyrannus”):
“Fromhence the lessonlearn ye
To reckonno man happy till ye witness
The closing day; until he pass the border
Which severs life from death, unscathed by sorrow.”
And again(“Œdipus at Colonus”):

“Happiest beyond compare,
Neverto taste of life:
Happiest in order next,
Being born, with quickestspeed
Thither againto turn
From whence we came.”
Nevertheless,evenin its pagan use, the word was not altogetherwithout a
moral background. The Greeks recognizeda prosperity which waitedon the
observance ofthe laws of natural morality, and an avenging Fate which
pursued and punished their violation. This conceptionappears often in the
works of the tragedians;for instance, in the “Œdipus 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 eitherin
wealth, or power, or exemption from calamity.
With the philosophers a moral element comes definitely into the word. The
conceptionrises from outward propriety to inward correctness as the essence
of happiness. But in all of them, from Socratesonward, 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 conceptionof sin in the Bible
sense. As virtue depended on knowledge,sinwas the outcome of ignorance,
and virtue and its consequenthappiness were therefore the prerogative of the
few and the learned.
The biblical use of the word lifted it into the regionof 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
(εὐδαιμονία, under the protectionof a good genius or daemon) nowhere

occurs in the New Testamentnor in the Scriptures, having fallen into
disrepute because the word daemon, which originally meant a deity, goodor
evil, had acquired among the Jews the bad sense which we attachto demon.
Happiness, or better, blessedness, wastherefore representedboth in the Old
and in the New Testamentby this word μακάριος. In the Old Testamentthe
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 ofGod’s approval founded in righteousness whichrests
ultimately on love to God.
Thus the word passedup into the higher regionof Christian thought, and was
stamped with the gospelsignet, and laden with all the rich significance of
gospelblessedness.It now takes on a group of ideas strange to the best pagan
morality, and contradictoryof 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 clearcognitionof
sin as the fountain-head of all misery, and of holiness as the final and effectual
cure for every woe. Forknowledge as the basis of virtue, and therefore of
happiness, it substitutes faith and love. For the aristocracyof the learned
virtuous, it introduces the truth of the Fatherhoodof God and the corollaryof
the family of believers. While the pagan word carries the isolationof the
virtuous and the contractionof human sympathy, the Gospelpushes these out
with an ideal of a world-wide sympathy and of a happiness realized in
ministry. The vague outlines of an abstract goodvanish from it, and give place
to the pure heart’s vision of God, and its personalcommunion 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-
repressionand strangling of emotion, it now throbs with a holy sensitiveness,
and with a monition to rejoice with them that rejoice, and to weepwith 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 onhuman lusts. The
Christian word blessedis full of the light of heaven. It sternly throws away
from itself every hint of the Stoic’s assertedright 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 the world,
and expects its crownin heaven.
Ray Pritchard writes that makarios "doesn’tevenapply to human emotions.
It’s a statementof how God views people who live a certain way. The root idea
of blessedis “approved by God.” Max Lucado catches the idea beautifully in
his book on the Beatitudes calledThe Applause of Heaven.
God applauds the poor in spirit.
He cheers the mourners.
He favors the meek.
He smiles upon the hungry.
He honors the merciful.
He welcomes the pure in heart.
He claps for the peacemakers.
He rises to greetthe persecuted.
Pritchard goes on to add "As we begin this study of the Beatitudes, let’s
realize that if we want God’s approval more than anything in the world, then
these words have the power to change us dramatically. So the real question
this morning is, How much do you want God’s approval? Do you want it more
than the approval of your family and friends? More than the approval of the
people where you work? More than the approval of your colleagues? More
even than the approval of your closestlovedone? If you want God’s approval
that badly, you canhave it. That’s what the Beatitudes are all about. They
show us what a disciple looks like and they tell us how we can have the
applause of heaven. (Matthew 5:1-3 The Making of a Disciple)

Dwight Pentecostexplains that "The word happy, as used among the Greeks,
originally described the condition of the Greek gods who were deemed to be
satisfied, or content, because they had everything they desiredand were free
to enjoy everything they possessedwithout restriction. To the Greek mind,
happiness had to do with material possessionsand the freedom to enjoy them.
Their happiness had to do with unrestrained, unlimited gratificationof
physical desires. Since no limits were ever put upon their deities, the Greeks
deemed the gods to be happy. When they lived with the same liberty they
ascribedto their gods, they deemed themselves a happy people. Happiness for
the Greeks wasrelatedto the physical and material world. (Pentecost, J. D.
Designfor living: Lessons in Holiness from the Sermon on the Mount)
As used in the Bible, makarios canrarely conveythe nuance of "happy", as in
Paul's instructions given to a woman whose husband has died, Paul writing
that "she is happier (makarios)if she remains as she is; and I think that I also
have the Spirit of God" (1Cor 7:40)
Paul also uses makarios with the nuance of "fortunate" as he speaks with
King Agrippa, declaring "In regard to all the things of which I am accusedby
the Jews, Iconsidermyself fortunate, King Agrippa, that I am about to make
my defense before you today" (Acts 26:2)
Warren Wiersbe writes…
Imagine how the crowd’s attention was riveted on Jesus whenHe uttered His
first word: “Blessed.” (The Latin word for blessedis beatus, and from this
comes the word beatitude.) This was a powerful word to those who heard
Jesus that day. To them it meant “divine joy and perfecthappiness.” The
word was not used for humans; it described the kind of joy experiencedonly
by the gods or the dead. “Blessed”implied an inner satisfaction and

sufficiency that did not depend on outward circumstances forhappiness. This
is what the Lord offers those who trust Him! The Beatitudes describe the
attitudes that ought to be in our lives today. (Wiersbe, W: Bible Exposition
Commentary. 1989. Victor)
The Bible Knowledge Key Word Study writes that in Matthew 5:3
makarios…
describes the state of someone privileged to experience God's grace in a
specialway. "Blessed," therefore, describesmostimportantly those who have
a relationship with God (cf. Job 5:17; Ps. 1:1, 2-note) so that secondarilythey
experience his gracious provision and care in their life. (Bock, DarrellL,
Editor: The Bible Knowledge Key Word Study: The Gospels Cook
Communications)
Blessedis the state of the individual who is the recipient of the God's grace
(favor) and blessing.
The psalms begin with a "beatitude" proclaiming…
1 How blessedis the man
Who does not walk in the counselof the wicked,
Nor stand in the path of sinners,

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