What does this verse from the Beatitudes mean?

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Hi.

Just wondering if you guys could help me.
In Matthew 5:3, Jesus says:

“Blessed are the poor in spirit, for theirs is the kingdom of heaven”.

What does this verse mean?
Specifically, what does it mean to be poor in spirit?
How do the poor in spirit then have the kingdom of heaven?

I’d really appreciate some help on this verse.
 
ItrustJesus said:
“Blessed are the poor in spirit, for theirs is the kingdom of heaven”.

I’m no scripture expert and I’m sure that others can do a better job at it. But if I may try explaining it, I’ll paraphrase the explanation I once heard on Catholic radio.

If you read St. Luke’s rendition (Lk 6:20), he doesn’t use the words “in spirit”. “Poor” here really means those without possessions, but St. Luke’s version, if read literally, may imply that all one’s got to do is to be poor to be blessed. Yet, it’s not uncommon to see a poor person yearns for material things sometimes more than a nabob.

On the other hand, are rich people cursed, even if well born? Therefore, St. Matthew found it wise to be more specific in adding those words to teach us that no matter how many possessions one has, he should not be attached to them, as though he was poor, or “poor in spirit.”

HTH

:blessyou:
 
In the 2003 reprint of the 1923 edition of Bishop Frederick Justus Knecht, D.D.'s book, A Practical Commentary on Holy Scripture, published by TAN Books and Publishers, page 469, it says:
The poor in spirit are 1. the humble who know their own misery and sinfulness, and who confess by word and deed that they can do nothing of themselves, but that they received from God all that is good in them. Examples: Joseph, Moses, Gedeon, David, Judith, John the Baptist, Peter. 2. the unworldly whose heart does not cling to worldly goods and pleasures, and who, be they rich or poor, have no inordinated for them. Example: Abraham, Job, Lazarus, the Apostles.
 
Being “poor in spirit” has always to me meant being “humble.”

Hope this helps!
 
If you are “poor in spirit”, you realize that on your own (without God), you have absolutely nothing. Everything you have is given to you by God. And a wealth of God’s grace is the only wealth that matters; the only source of that grace, is from God.

I think this necessitates a detachment from material posessions. It’s easy to feel like “you are God” when comfortable in the house, driving around in the car, watching the new TV, playing golf with the new golf clubs…all purchased by you, because you’re successful in your job, or just got a raise, etc… It’s easy to feel like all you need is material posessions for comfort, and that you are in 100% control of it. Focusing on material wealth devalues the wealth of God’s grace.

All the material posessions in the world mean nothing because it’s all gone when you die…then, all that matters is life!

Pete
 
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ItrustJesus:
In Matthew 5:3, Jesus says:

“Blessed are the poor in spirit, for theirs is the kingdom of heaven”.

What does this verse mean?
There are numerous good answers here, and Augustine’s, in particular, raises an interesting point. The instrumental phrase “in spirit” may modify “poor” (thus “poor in spirit”), or it may modify “blessed” (thus “Blessed in spirit”), which would make this passage agree with the parallel in Luke. Most translations render the line as “Blessed are the poor in spirit”, following the word order of the Greek (“Makarioi hoi pto_choi to_i pneumati”), and avoiding the issue entirely, because the final position in English is indeterminant.

In v. 8, there is a similar issue, “hoi katharoi tei kardiai” (“the pure in heart”), in which it seems most reasonable to say that the instrumental modifies the subject (“the pure”) which it follows. This could support “poor in spirit”.

Unfortunately, in v. 12, there is the other version, “ho misthos humo_n polus en tois ouranois” (“the reward [of] you [is] great in the heavens”), which has usually been translated with the instrumental modifying the subject (“reward”) rather than the adjective (“great”) which it follows, thus “great is your reward in heaven”. This could support “Blessed in spirit”.

Personally, I would guess that instrumental modifies the adjective (“Blessed in spirit”). My basis for that guess is fourfold. First, the term “poor in spirit” does not occur anywhere else in the Bible. While this does not mean that it cannot occur here, we lack external evidence that it should. Second, the most similar occurrence in the Bible is “The Spirit of the Sovereign LORD is on me, because the LORD has anointed me to preach good news to the poor. He has sent me to bind up the brokenhearted, to proclaim freedom for the captives and release from darkness for the prisoners,”(Isaiah 61:1, quoted by Jesus in Luke 4:18). In this, the emphasis is very certainly upon the generally poor, i.e., all of those who suffer from lack. Third, “pto_choi” can be a noun as well as an adjective, and thus the verse could run, “Blessed in spirit are the beggars”. Fourth, it would be harmonised with Luke.

“Blessed are the poor in spirit” or “Blessed are the poor in spirit”? You choose.
 
First, it seems Matthew’s Gospel was written to/for/from a Christian community that was who were originally Jewish and at that time in our history the great question facing the Church was are we Jewish by nature and in actuality through Christ Jesus the fulfilment of the Law and Prophets and nothing more that is was Christ the Fulfilment of the Old Testament and we carry on this completion as Jews. Or did Christ establish a New Covenant that not only fulfilled the Old but created an entire new Covenant. It seems Matthew’s Gospel reflected the former thinking.

This brings us to your question. Central to the Old Covenant was Israel’s call to total reliance on God, which was at the core of opposition to the establishment of a king for Israel. Also, Israel was called to a special vocation of knowing and proclaiming that God was active in His creation. He wasn’t a standoff or aloof god but one who’s Love is always present and active amoung us. This is the core of Christ’s message found in all the Gospels, that is the Kingdom of God (Heaven). In all four Gospels we find that Jesus demands of anyone who would be His follower to acknowledge the reality of God’s loving and active presence amoung us and respond TOTALLY with our full knowledge and will.

The “Poor” Luke or Anawim where those who had absolutely nothing (dirt poor as we would say) therefore they had to be totally dependent upon some one else just to survive day by day.
Christ took this everyday reality which everyone he was addressing knew about and applied this to how His followers (us) must live in our relationship with God. That is total trust and dependence on Him.

Matthew, it seems, added “In Spirit” to emphasize that this demand wasn’t meant for those in physical poverty but all must live their lives again in total trust and dependence on God, just as Isreal was called to do through the Sinai Covenant.
 
To me this verse means to completely empty your spirit out unto the Lord. Poor meaning empty and rich meaning full. That emptied spirit then becomes full again with the spirit of the Lord-those who are poor shall become rich and those that are rich will become poor.
 
I have to admit wondering about that verse for a long time in my life. Not long ago the following thought occured to me and still seems to make some sense to me but I would be interested in someone elses opinion of it.

“Blessed are the poor in spirit, for their’s is the kingdom of God”

Means a person should consider themself to be fortunate when they are unfortunate. When they have been betrayed, when they have failed, when they have lost everything of value, when they are absolutely miserable. Why should they consider themselves lucky? Because now they have a chance to do things right. A chance to put their faith in something that is worthy of that faith. A chance to accumulate something that is worth accumulating and will not rust or corrode or be stolen. A chance to find lasting fullness of life.

Most of us go around feeling secure and happy in lives that are far from secure and actually far less happy than we could be. We are not likely to listen to someone who says “repent and believe in the gospel.” … until something happens to expose the false security we live in or the meagerness of the happiness that we cling so tightly to. Only a person who has had their butt kicked by life will be willing to make real changes.

When I looked at this beatitude this way, I started to look at all the others somewhat differently. They are like a progression. Taking a person from weakness to strength.

Blessed are those who mourn…
Blessed are the meek…

on up to

Blessed are those who can stand up to persecution for the sake of their faith.

Anyway, it makes more sense to me now than it ever did before.

peace

-Jim
 
St. Augustine say’s this," And “the poor in spirit” are rightly understood here, as meaning the humble and God-fearing, i.e. those who have not the spirit which puffeth up. Nor ought blessedness to begin at any other point whatever, if indeed it is to attain unto the highest wisdom; “but the fear of the Lord is the beginning of wisdom;” for, on the other hand also, “pride” is entitled “the beginning of all sin.” Let the proud, therefore, seek after and love the kingdoms of the earth; but “blessed are the poor in spirit, for theirs is the kingdom of heaven.” (On the Sermon on the Mount, Book I)

St. John Chrysostom say’s,
“What is meant by “the poor in spirit?” The humble and contrite in mind. For by “spirit” He hath here designated the soul, and the faculty of choice. That is, since many are humble not willingly, but compelled by stress of circumstances; letting these pass (for this were no matter of praise), He blesses them first, who by choice humble and contract themselves.” (Homily 15)

Origen said this concerning the Kingdom of Heaven,
"Theirs is the kingdom of heaven,"43 you may say that Christ is theirs in so far as He is absolute Kingdom, reigning in every thought of the man who is no longer under the reign of sin which reigns in the mortal body of those who have subjected themselves to it.44 And if I say, reigning in every thought, I mean something like this, reigning as Righteousness and Wisdom and Truth and the rest of the virtues in him who has become a heaven, because of bearing the image of the heavenly, and in every power, whether angelic, or the rest that are named saints, not only in this age, but also in that which is to come, and who are worthy of a kingdom of such a kind. Accordingly this kingdom of heaven (when it was made "in the likeness of sinful flesh,"45 that for sin it might condemn sin, when God made "Him who knew no sin to be sin on behalf of us,“46 who bear the body of our sin), is likened to a certain king who is understood in relation to Jesus being united to Him,”(Origen Commentary on Matthew Book XIV)
 
St. Thomas Aquinas says this about it,

On the contrary, Augustine says (De Serm. Dom. in Monte i, 4): “The fear of the Lord is befitting the humble of whom it is said: Blessed are the poor in spirit.”

I answer that, Poverty of spirit properly corresponds to fear. Because, since it belongs to filial fear to show reverence and submission to God, whatever results from this submission belongs to the gift of fear. Now from the very fact that a man submits to God, it follows that he ceases to seek greatness either in himself or in another but seeks it only in God. For that would be inconsistent with perfect subjection to God, wherefore it is written (Psalm 19:8): “Some trust in chariots and some in horses; but we will call upon the name of . . . our God.” It follows that if a man fear God perfectly, he does not, by pride, seek greatness either in himself or in external goods, viz. honors and riches. On either case, this proceeds from poverty of spirit, in so far as the latter denotes either the voiding of a puffed up and proud spirit, according to Augustine’s interpretation (De Serm. Dom. in Monte i, 4), or the renunciation of worldly goods which is done in spirit, i.e. by one’s own will, through the instigation of the Holy Spirit, according to the expounding of Ambrose on Lk. 6:20 and Jerome on Mt. 5:3.

Reply to Objection 1. Since a beatitude is an act of perfect virtue, all the beatitudes belong to the perfection of spiritual life. And this perfection seems to require that whoever would strive to obtain a perfect share of spiritual goods, needs to begin by despising earthly goods, wherefore fear holds the first place among the gifts. Perfection, however, does not consist in the renunciation itself of temporal goods; since this is the way to perfection: whereas filial fear, to which the beatitude of poverty corresponds, is consistent with the perfection of wisdom, as stated above (A7,10).

Reply to Objection 2. The undue exaltation of man either in himself or in another is more directly opposed to that submission to God which is the result of filial fear, than is external pleasure. Yet this is, in consequence, opposed to fear, since whoever fears God and is subject to Him, takes no delight in things other than God. Nevertheless, pleasure is not concerned, as exaltation is, with the arduous character of a thing which fear regards: and so the beatitude of poverty corresponds to fear directly, and the beatitude of mourning, consequently.

Reply to Objection 3. Hope denotes a movement by way of a relation of tendency to a term, whereas fear implies movement by way of a relation of withdrawal from a term: wherefore the last beatitude which is the term of spiritual perfection, fittingly corresponds to hope, by way of ultimate object; while the first beatitude, which implies withdrawal from external things which hinder submission to God, fittingly corresponds to fear. Reply to Objection 4. As regards the fruits, it seems that those things correspond to the gift of fear, which pertain to the moderate use of temporal things or to abstinence therefrom; such are modesty, continency and chastity.
 
**All good responses. but Todd you said it well.

Todd said:
!The poor in spirit are 1. the humble who know their own misery and sinfulness, and who confess by word and deed that they can do nothing of themselves, but that they received from God all that is good in them. Examples: Joseph, Moses, Gedeon, David, Judith, John the Baptist, Peter. 2. the unworldly whose heart does not cling to worldly goods and pleasures, and who, be they rich or poor, have no inordinated for them. Example: Abraham, Job, Lazarus, the Apostles.

Very nice.

Sara**
 
Hello I Trust!

I have wondered that thing for years and yesterday I saw a show on EWTN that addressed that very issue.

Basically, this priest said that the ‘poor’ in the 'Blessed are the poor" do not mean materially lacking, but instead it refers to those people who know that everything we have is a gift from God- that we ourselves do not own a single thing.

Thought of in that context, it made a lot more sense to me.

Hopefully it has to you as well.

God Bless,
Jade.
 
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Pete2:
If you are “poor in spirit”, you realize that on your own (without God), you have absolutely nothing. Everything you have is given to you by God. And a wealth of God’s grace is the only wealth that matters; the only source of that grace, is from God.

I think this necessitates a detachment from material posessions. It’s easy to feel like “you are God” when comfortable in the house, driving around in the car, watching the new TV, playing golf with the new golf clubs…all purchased by you, because you’re successful in your job, or just got a raise, etc… It’s easy to feel like all you need is material posessions for comfort, and that you are in 100% control of it. Focusing on material wealth devalues the wealth of God’s grace.

All the material posessions in the world mean nothing because it’s all gone when you die…then, all that matters is life!
Absolutely, detached from material possessions. Who were the most Blessed after hurricane Katrina? Those who had their focus on Heaven and the things of God?

I have a son like this and he is richer and more Blessed than his older brother and sister who put their faith in material possessions.

This son doesn’t know it but he is very close to a Fransiscan way of living. I used to worry about him because he asked how we didn’t know te Rastafarians weren’t the true religion!

God showed me that I needed to worry more about my materialistic and agnostic sons and daughters.
 
“Although it’s been said many times many ways . . .”

. . . those who surrender to complete reliance on God.

this is the explanation that I found by some searching about a year ago, don’t know where, now.

This is a very good question to bring up.
 
If you have your hands full, what are you going to take the Lord by His hand? Leave them poor and empty, or atleast ready to drop what they have, and you can take His hand when he is there reaching for you.
 
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