Seeing the crowds, He went up on the mountain, and when He sat down His disciples came to Him. And He opened His mouth and taught them, saying:
“Blessed are the poor in spirit, for theirs is the Kingdom of Heaven.”
Matthew 5:1-3
The scene is the opposite of what we would think it looks like, which is appropriate because the message about to be delivered is the opposite of what anyone has ever thought. Jesus is about to shock the world with the greatest sermon ever preached. When we think of great sermons, we imagine a stadium with seats rising up from the field, with the speaker at the lowest place, standing, with the people looking down to him or her, while they are sitting. In this instance, Jesus is sitting on top of a hillside, the people are standing below and looking up to Him. He is at the top because sound travels down and He doesn’t have a microphone. He is sitting, which is the traditional posture of a rabbi who is teaching. He presents Himself as a rabbi, He is recognized as a rabbi. The “disciples” or students of the rabbi traditionally stand, while the rabbi teaches from a seated position. Jesus sits down and His disciples—the inner circle of the ones He has called, and the ones who will become followers, are gathered around.
Jesus begins to speak. He begins the sermon with nine phrases that are known as the Beatitudes, or in Greek Makarismi. The word Makarismi is most accurately translated as “blessed” though some Bible translations use the word “happy.” Makarismi is a sacred word, and refers to finding true fulfillment in God Himself. In John 20:28, Jesus tell His disciple Thomas, “Blessed are those who have not seen and yet believe,” and the word used in this instance is Makarii, which is the same words used in each of the Beatitudes. In our lives, when we “count our blessings,” oftentimes we are really adding up the things that bring us happiness. The essence of this phrase should refer to the things that connect us with God.
Jesus presents a list of “attitudes” (think be-attitudes) we should embrace. Rather than the “Thou shalt not” is replaced by “Thou shall.” The Old Covenant, the Old Testament, the Ten Commandments and the Mosaic Law are marked by behaviors to avoid and associated punishments for those who cannot avoid them. The New Covenant, which Jesus is about to inaugurate, offers a more positive view of God, and begins God’s Kingdom on earth and living in the Kingdom as a present reality. The sermon begins with things we should be, rather than things we should avoid.
The Beatitudes describe the attitudes that out to be in the believer’s life. What good are tithing, fasting, and outward obedience to rules and regulations if the heard is proud, critical and condemning? Conduct must be based upon character. The Beatitudes reflect the character of Christ. He modeled them throughout His ministry.
Jesus begins the sermon: “Blessed are the poor in spirit, for theirs is the Kingdom of Heaven.” (Matthew 5:3) The word used for “poor” is the Greek word “ptochos” which means a person who has nothing whatsoever and therefore must put his whole trust in God. In God along can his needs be satisfied, and he is dependent on God’s grace. This is contrast to the Greek word “penes” which is translated as “low income”. Ptochos means empty. The spiritually poor are constantly leaning on God, begging Him for mercy and direction.
The word “humility”, in Greek tapinos is closely related to being poor in spirit. Humility is not thinking less of yourself. It is actually thinking of yourself less. Humility is not putting yourself down, beating yourself up, or seeing yourself as a nothing—that’s what many people think it is. Rather, it is thinking of others more and thinking of yourself less. It is controlling the ego and the desire for power, and emphasizing love for your neighbor.
Throughout His life and ministry, Christ will show extreme humility. He will continually empty Himself in service to others. We see that at the Nativity, when He left the throne of heaven and was incarnate in the flesh. He will enter Jerusalem on a donkey. He will be betrayed by a close confidant. And He will endure the Passion, Crucifixion and death. Christ will empty Himself to the point of having nothing, including His very life.
How does one become poor in spirit? One way is by remembering his sins. Psalm 51:17 says “The sacrifice acceptable to God is a broken spirit; a broken and contrite heart, O God, Thou will not despise.” It takes humility to look into oneself and recognize our faults and imperfections. In the Divine Liturgy, in preparation for Holy Communion, we offer a prayer which begins “I believe and confess Lord that You are truly the Christ, the Son of the Living God, who came to the world to save sinners, of whom I am the first.” Remember we discussed earlier that humility is not thinking less of ourselves but thinking of ourselves less. In this statement of prayer, we don’t place ourselves above anyone when it comes to the depth of our sinfulness. We acknowledge humbly that we can only be worthy of God because of His grace and mercy, not our own sense of accomplishment or entitlement.
Why is it blessed to be poor in spirit? Because through poverty of spirit we come into possession of the greatest treasure there is: the Kingdom of Heaven. This is what Christ promises us, that those who are poor in spirit will inherit the Kingdom of Heaven. The opposite also holds true—the Kingdom of Heaven is for the poor in spirit, for the humble, not the haughty.
Two short parables in Matthew 13:44-46 demonstrate how the Kingdom of Heaven is reserved for those who empty out all that they have. In this passage, Jesus teaches:
“The Kingdom of Heaven is like treasure hidden in a field, which a man found and covered up; then in his joy he goes and sells all that he has and buys that field. Again, the Kingdom of Heaven is like a merchant in search of fine pearls, who, on finding one pearl of great value, went and sold all that he had and bought it.”
To be poor in spirit is to realize that we are bankrupt with God, but that spiritually wealthy with Him.
Have mercy on me, O God, according to Your steadfast love; according to Your abundance mercy blot out my transgressions. Wash me thoroughly from my iniquity, and cleanse me from my sin! For I know my transgressions and my sin is ever before me. Against You, You only, have I sinned, and done that which is evil in Your sight, so that You are justified in Your sentence and blameless in Your judgment. For behold, I was brought forth in iniquity, and in sin did my mother conceive me. Behold, You desire truth in the inward being; therefore teach me wisdom in my secret heart. Purge me with hyssop and I shall be clean; wash me, and I shall be whiter than snow. Let me hear the sounds of joy and feasting, the bones that were afflicted shall rejoice. Hide Your face from my sins and blot out all my iniquities. Create in me a clean heart, O God and put a new and right spirit within me. Cast me not away from Your presence and take not Your Holy Spirit from me. Restore unto me the joy of Your salvation and uphold me with a willing spirit. Then I shall teach transgressors Your ways and sinners will return to You. Deliver me from bloodguiltiness, O God, the God of my salvation, and my tongue will sing aloud of Your deliverance. O Lord, You shall open my lips and my mouths shall show forth Your praise. For You have no delight in sacrifice; were I to give a burnt offering, You would not be pleased. The sacrifice acceptable to God is a broken spirit; a broken and humbled heart, o God, You will not despise. Do good in Your good pleasure to Zion, and let the walls of Jerusalem be rebuilt. Then You will delight in right sacrifices, in burnt offerings and whole burnt offerings; then they shall offer up bulls on Your altar [and have mercy on me O God]. Psalm 50 (51)
Points to ponder: It is often from our weakest, lowest points that we are best able to see God and appreciate His greatness. Why is that? What, if anything, is holding you back from experiencing a rich and deep sense of needing God?
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