Poor in Spirit

The first words Jesus spoke in the Sermon on the Mount describe the blessed or happy state of those who have certain qualities that set them apart as citizens of the kingdom of heaven. Unlike the related term often translated blessed (eulogia), Jesus used makarismos. The first term equates with the Hebrew baraka (to bless) and focuses on the act of praising one for some notable quality or deed (Ephesians 1:3). Jesus is not promising blessing as a kind of reward for some effort to qualify for a spiritual badge that puts one in God’s favor. Rather, He is stating that those who possess said quality are already in that happy state.

To illustrate, Paul asked the Galatians, “What then has become of your blessedness?” (Galatians 4:15). They were already in a state of favor with God. False teachers were telling them that they needed something else to obtain what they already possessed by grace. Satan has not abandoned the strategy begun in the Garden because it works.

The very first state of blessedness is that of the poor in spirit. There are none so despised as those who are poor—those without means of creaturely comforts due to their circumstances and/or condition (Deuteronomy 24:14). It is well said that material poverty is a curse and not blessing. However, it is not material poverty spoken of because sin does not respect economic conditions. Rather, Jesus refers to poverty of spirit.

Jesus is the perfect example of this spiritual state. He made Himself of no reputation and took the form of a servant (Philippians 2:7). In John 13, Jesus took the duty of the lowest servant in the household in order to wash the disciples’ feet. After doing so, He told them that they in turn should to do this for one another (v. 14). Then He added, “A servant is not greater than his master. If you know these things, blessed are you if you do them” (vv. 16, 17).

Poverty of spirit is a gracious work of God, enabling a sinner to understand that there is nothing, either inherent in his character or in his power, that can bring him into favor with the Lord (Psalm 69:33).

The reader must also remember the Jewish background of this sermon. The nation had been under Gentile domination since their return from exile. They yearned for God to fulfill His promises to restore the kingdom to Israel with David’s Son on the throne. Jesus was now informing them that the promises were being fulfilled in Him (Acts 3:25, 26). The poor in spirit were now in the blessed state because, “theirs is [present indicative active] the kingdom of heaven.” The problem with many in Jesus’ day was that His coming was not in keeping with their expectations.

Finally, J. R. Miller wrote, “Poverty of spirit comes first because it must be first. It is the foundation on which alone the fabric of spiritual character can rise. It is the rich soil in which alone other graces will grow and flourish.”

New Covenant Sinai

Jesus began His ministry after His baptism and subsequent temptation in the wilderness. Upon hearing that John was arrested, Jesus withdrew into Galilee, fulfilling Isaiah’s prophecy, “The people dwelling in darkness have seen a great light, and for those dwelling in the region and shadow of death, on them a light has dawned” (9:1, 2). Matthew states, “From that time Jesus began to preach, saying, ‘Repent, for the kingdom of heaven is at hand’” (4:17).

Following Matthew’s chronology, after calling the first apostles (Matthew 4:18–22), He went throughout Galilee, teaching in the synagogues and proclaiming the kingdom of God. Great crowds were following Him. Chapter five begins with a curious phrase, “Seeing the crowds . . .” This cannot mean that only then did He became aware of them. The kingdom of God was at hand and the King was among them. His teaching and healing were proof. The crowds followed Him, and His “seeing them” is in this kingdom context. Jesus stepped into Moses’ role, giving them His law. The Sermon on the Mount is the new covenant Sinai but without its terrifying sights and sounds. Nevertheless, the allusion to Mount Sinai is evident in many points.

Upon seeing the multitude, Jesus went up to the mountain and sat down in the tradition of rabbinic teachers. When He did so, His disciples came to Him. The tendency is to conclude that these disciples were the twelve men, whom He called apostles, that eventually made up the core of His earthly followers (Matthew 10:2). This is a mistake because in the previous chapter Jesus called the first of the twelve—Peter, Andrew, James, and John. We know of no others at that time, save possibly Philip (John 1:38, 39). So, who were these disciples? Great teachers had followers who were called disciples. Matthew said, “Great crowds followed him” (4:25). They witnessed the Messianic signs and believed that Jesus was the Christ. There is no accounting of their number, but it was likely in the hundreds. In Luke 10 Jesus appointed 72 out of that crowd whom He sent out on a special mission. (Interestingly, Jesus spent much of His ministry, not seeking to increase His following but discouraging them by showing the cost of discipleship [Luke 9:23–27].)

In setting down the conditions for discipleship, Jesus stepped into Moses’ shoes. The Sermon on the Mount sets forth the law of Christ that is to govern new covenant Christ-followers. In order to win some to Christ among the Jews, Paul wrote that he kept the Mosaic law. However, when among those not under the Mosaic covenant (Gentiles), he kept the law of Christ: “To those outside the law I became as one outside the law (not being outside the law of God but under the law of Christ) that I might win those outside the law” (1 Corinthians 9:21). Followers of Jesus are not under Sinai’s rule; thus, we are admonished, “Bear one another’s burdens, and so fulfill the law of Christ” (Galatians 6:2).

Loving Your Neighbor as Yourself

How many times do we read Scripture, especially sections with which we are familiar, and fail to see how those sections fit into the greater context of the passage? Matthew 22:34–40 is one that I was recently challenged to look into for greater clarity.

In the final days of Jesus’ earthy walk, various ones sought to challenge Jesus with hard questions, seeking opportunity to catch Him in some error they could use to discredit His claims. The Sadducees, the ruling priest class, tried to trick Him on the resurrection of the dead and the doctrine of levirate marriage (described in Deuteronomy 25:5–10). According to their laws, the brother of a man who died without a son had an obligation to marry his brother’s widow to continue his brother’s inheritance. Instead of being embarrassed Jesus utterly destroyed their argument (vv.23–33).

Emboldened, the Pharisees gathered together against Jesus and, using a lawyer, challenged Him on prioritizing the commandments. Again, their motive was entrapment (“to test him,” v. 35) in order to discredit Him. Jewish legal experts were set in an ancient but ongoing attempt to rank the commandments as to which were light and which were weighty.

With infinite wisdom, Jesus crushed their foolish debate and indicted their spiritual usurpation with one blow. “You shall love the Lord your God with all your heart and with all your soul and with all your mind” (v. 37). With the charge, Jesus immediately followed up with the evidence: “And a second is like it: You shall love your neighbor as yourself. On these two commandments depend all the Law and the Prophets” (vv. 39, 40).

One might ask, how does loving one’s neighbor prove one’s love for the Lord? It is beyond the limited space of this article to develop all the proofs revealed in the text, but to point out a couple, define love and its outworking. How does one “love” the Lord? Also, Deuteronomy 6:5, the text Jesus quotes as the first and great commandment, is identified as a covenant obligation to “Yahweh your God.” That requirement is defined as fearing Him in “keeping all his statutes and his commandments” (v. 2), or, simply, obeying Him in loving your neighbor as yourself (Romans 13:8–10).

Immediately, Jesus challenged the Pharisees on their understanding the Christ (their expected Messiah). The Sadducees erred, not knowing the Scriptures (v. 29). The Pharisee then pridefully sought to trip Jesus up with the Scriptures on fine points of the law. Now it is Jesus’ turn. He interrogated them about what the Scriptures taught about Messiah (vv. 41–46). They could not, or perhaps better, they would not answer Him (v. 46). “Then Jesus said to the crowds . . .” (23:1) and what follows is a lengthy and brilliant exposé of the hypocrisy of those who had the gall to challenge Him.

What we miss is that the issue derives from this line: “You shall love your neighbor as yourself.” Keep these words in your minds as you read chapter 23, then ask yourselves, how much hypocrisy motivates our everyday behavior?

Persevering for the King

The Revelation of Jesus Christ is a letter to the seven churches of Asia Minor in which the Lord is revealed as enthroned and reigning, King of kings and Lord of lords (v. 4). Seven is the number of completion and fulfillment; thus, the churches addressed represent the whole church in every place and time of this gospel age. The glorious truth set forth is that believers are considered as already risen and co-ruling with Christ in His kingdom (v. 6; Ephesian 2:4–10). This is the purpose God intended for His people from the very beginning (Exodus 19:6). The tense of the verb also proves this — “made us a kingdom,” etc., as compared to Exodus 19:6, showing intention. Furthermore, Jesus Himself applies both Exodus 19:6 and Zechariah 12:10 to Gentile churches of Asia Minor, not to national Israel (v. 7).

Add the reference in Revelation 1:13 to Daniel 7 where “one like a son of man” receives “dominion, glory and a kingdom” in order that “all peoples, nations, and languages should serve Him” (Daniel 7:14). This truth informs us that Jesus has already begun to reign, having received that kingdom at His resurrection and ascension. It is also clear from chapters 3 and 4 that Christ is and has been “coming” to His churches in blessing and judgment. This explains the phrase, “I am coming soon” (3:11) considering the passing of over two thousand years since the words were penned. He has come and continues coming to His churches throughout this last age. What waits is His final coming at the end of the age when every eye will see Him (v. 7). We may also conclude that the truth of Revelation 1:7, citing Zechariah 12:10, has a spiritual application as well in the opening of spiritually bind eyes (John 9:37–39; Mark 15:39).

John saw the Son of man standing in the midst of seven golden lampstands (temple furniture) representing the seven churches (v. 20). In Zechariah, the lampstand with its seven lamps is a synecdoche, a part that represents the whole—the whole temple—and is applied to faithful Israel (Zechariah 4:6–9). This tells us that the church universal is the continuation and fulfillment of true Israel, a spiritual temple, drawing its truth and power from the Holy Spirit (Revelation 1:4, 4:5; 1 Corinthians 3:16, 17).

Now, if Jesus has made us kings and priests, then we are obligated to serve Him in His work of advancing His kingdom on earth. Jesus did this because He “loves us and has freed us from our sins by his blood” (v. 5). That we are far from perfect is evident from the rebuke and threats set forth in chapters 3 and 4. Nevertheless, these chapters inform us and should encourage us to persevere in this calling, for our spiritually enabled perseverance is clear evidence of the genuineness of our relationship to Him (Revelation 3:10, 11). On the other hand, many who fall by the wayside without repentance and restoration prove that they are the false mixed multitude whose purpose is to discourage true saints on this difficult journey.