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The desire of the ages has been to see God. Moses desired this. Even in his intimate encounter with the Lord on Mt. Sinai, he was not satisfied. “That I might see your face,” was his one desire. Even Thomas, after spending three years with Jesus, said, “Lord, show us the Father, and it will be enough for us.” In the beatitudes, Jesus points us to the fulfillment of that desire: “Blessed are the pure in heart, for they shall see God.”

It is significant that this privilege is reserved only for one group of people: the pure in heart. Notice that He did not say that “the intellectual” will see God. The focus of God is always on the heart, not the head. There are many who have great intellectual abilities, but the privilege of “seeing God” is not reserved for them but for the pure in heart.

Notice again that it is not the sinless who will see God. All of those who are counted closest to God struggled with the problem of sin. Moses, David, Abraham–all sinned, yet they were counted as friends of God.

Further, it is not the reformed that will see God. Man places his focus on external piety; God focuses on internal reality. Many amend their ways so that they might have a relationship with God, but God declares that all their “righteousness I like filthy rags.” He is concerned with the heart. If the heart is not right, nothing else matters to Him. Indeed, the Pharisees could be considered “pure” from the standpoint of external matters. Their whole goal was to be pure in every area of life. The problem was that they neglected the heart. The pure in heart shall see God.

Signs of a Pure Heart

In Acts 15:9, Peter reminds the other apostles that God has made no distinction between Jew and Gentile, “purifying their hearts by faith.” No one can have a pure heart apart from the saving grace of Jesus. No matter what a person may do to appear pure outwardly, in God’s sight, he remains “impure” in all his thoughts and deeds until his heart has been purified by the blood of Jesus. The starting point for having a pure heart is being saved by faith in Jesus.

2. A pure heart is directed by pure principles.

While the heart is the source of our spiritual problems, the mind directs the heart. If the mind is controlled by impure principles, the heart will likewise be impure. In 2 Timothy 3:8, Paul suggests that the root of the rebellion of Jannes and Jambres against Moses was their corrupt minds. To be pure in heart, we must stir to be pure in our minds. What we place in our minds ultimately affects our hearts.

3. A pure heart is willing to be tested and tried.

Those who have a pure heart are so desirous of purity in their hearts that their constant cry is for God to thoroughly examine them. The Psalmist cried out: “Search me, O God, and know my heart; try me and know my anxieties; and see if there is any wicked way in me.” Those who are pure in heart want their impurity to be revealed so that they might deal with even hidden sin.

4. A pure heart abhors sin, not merely forsakes it.

“Through your precepts, I get understanding; I hate every false way,” declared the Psalmist (Psalm 119:104). Many forsake sin for wrong reasons. Some forsake it because of morality–they do not want their sin to become public. Other forsake it because of policy–some things are a matter of principle to them: they do not drink or smoke, not because of a pure heart, but they have decided that certain things will not be part of their lives. Still others forsake sins because of necessity–the opportunity no longer exists for that sin. But the pure in heart forsake sin because they hate what it does to them and their relationship with God.

The pure in heart not only forsake sin, Paul notes that they even “avoid the appearance of evil (1 Thess. 5:22).” Why? Because they know that the “appearance” often leads to the “occasion.” What begins as a little compromise often leads to greater compromise. The pure in heart are so concerned about their hearts that they avoid even what might lead to sin in the future.

5. A pure heart is focused on knowing and pleasing God.

In Psalm 27, David expresses this heart attitude: “When You said, ‘seek my face,’ My heart said to You, ‘Your face will I seek.’” The pure in heart strives to have an undivided heart. Gold in the ancient world was considered pure if it was not mixed with impurities. The undivided heart is a pure heart; not a perfect one, but one that is focused on knowing and loving the Lord. Paul spoke of this as his desire: “that I might know Him, the power of His resurrection.” In 2 Timothy 2:4, he reminded Timothy of the need for an undivided heart: “No one engaged in warfare entangles himself in the affairs of this life, that he may please him who enlisted him as a soldier.” The pure in heart is not perfect, but he strives to keep the focus of his heart on the Lord.

6. A pure heart is one that desires to be made ever more pure.

As David cried out: “Create in me a clean heart, O God,” so the pure in heart is constantly aware of his need to be made more pure. From a distance, the blemishes on a face are often hidden. But as one draws nearer, those imperfections appear more clearly. The same is true regarding the pure in heart. As they draw nearer to God, they see more clearly their imperfections, especially those of the heart. Those distant from the Lord may be content that no outward sin is evident, but those who are pure in heart see their inward sin and cry out to be made pure. The pure in heart are never satisfied with their holiness, for they know they true need of their heart is to be made ever more pure.

Steps to a Pure Heart

First, recognize the impurity of your heart. Only those who see their need will seek to be made more pure. Second, mourn regularly over your sinfulness. A heart that is not broken over personal sin is not a pure heart. James calls upon believers to: “Draw near to God and He will draw near to you. Cleanse your hands, you sinners; purify your hearts, you double-minded. Lament and mourn and weep!” The pure in heart mourn over their sinful condition. Finally, having a pure heart requires having a single-mind. Notice what James calls those without pure hearts: double-minded. To be double-minded is to think one way and to act another. It is to agree with doctrine but to live contrary to it. The pure in heart are not perfect or sinless; but they strive to have a single-mind that lives according to its beliefs.

“Blessed are the pure in heart for they shall see God.”

Copyright Jim Ehrhard, 1999. You are permitted to reproduce and distribute this material in any format provided that: (1) you credit the author; (2) any modifications are clearly marked; (3) you do not charge a fee beyond the cost of reproduction; and (4) you do not make more than 100 copies without permission. If you would like to post this material to your web site or make any use other than as defined above, please contact Teaching Resources International

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Everyone who reads the Beatitudes comes away amazed and impressed with their depth and their insights. Even non-believers attest that the Sermon on the Mount in general and the Beatitudes in particular provide the greatest teaching ever. Even liberal scholarship considers this section to contain the essence of true religion.

But whenever one undertakes to examine what Jesus is saying in the Beatitudes, the response is usually the opposite. While they will agree that Jesus has described the character for which all humans should strive, their response toward those who seek to live that lifestyle is one of unmitigated anger and often direct persecution. In other words, while they may applaud the characteristics Jesus mentions, they quickly seek to dishonor and even destroy those who come closest to living according to it.

Why is this? First, we all love to place some ideal upon a pedestal. But whenever that ideal becomes the measuring rod that shows us how far we personally fall from the ideal, we tend to respond by trying to show the flaws in the ideal rather than conforming our lives to it. Why were the Pharisees the chief protagonists of Jesus? Simply because they claimed to live a purified life and were exposed as unpure whenever they were around the true purity of Jesus. They tried to discredit Him and, when they could not, they decided to remove Him by death. In John 15:18-25, Jesus reminded his disciples, “If the world hates you, know that it hated Me before it hated you. If you were of the world, the world would love its own kind. Yet because you are not of the world, but I chose you out of the world, therefore the world hates you. . . . But this happened that the word might be fulfilled which is written in their law, ‘They hated me without a cause.’” They persecuted Jesus because He reminded them that they were not “okay” spiritually. Those whose lives begin to reflect the Beatitudes will not be applauded; they will be persecuted.

Secondly, and closely related, is that the Beatitudes are applauded in general, but detested in specifics. For example, while people think highly of “the poor in spirit,” when that characteristic is examined honestly, it stands in contrast to the pride and self-interest that dominates the lives of those without Christ. Likewise, mourning over sin is not well received in a society that tends to laugh at sin. Furthermore, “blessed are the meek” does not fare well in a society that honors power. And everyone likes “righteousness,” just as long as you don’t become fanatical about it; which is what Jesus means when He says to “hunger and thirst after righteousness.” In other words, the very characteristics found in the Beatitudes, when properly understood, mitigate against the very core desires of the world. Those who would seek to live according to the Beatitudes should expect that persecution will follow: they are going contrary to the ways of the world. In short, all the virtues of the Beatitudes are intolerable in this world.

Jesus Tells Us about the Persecution which is Blessed

First, this beatitude tells us about the reality of persecution. American Christians have a great tendency to forget that persecution is a normal part of the believer’s life. Living in a land that invented the “health, wealth, and prosperity gospel,” we have come to think that only good things happen to Christians who are really following Jesus. Yet for Christians living in New Testament times, the opposite would have been the norm. (Read Hebrews 10:32-34 for a small example of their treatment.)

Jesus never promised His followers that they would be free from persecution. In fact, as we read in John 15, He prepared them for the persecution that would come. The apostle Paul did the same. In Acts 14:22 , Paul tells new believers to continue in the faith, saying, “we must through many tribulations enter the kingdom.” Paul encouraged the Phillipians by telling them, “to you it has been granted on behalf of Christ, not only to believe in Him, but also to suffer for His sake.” In 1 Thessalonians 3:1-4, he reminds the believers not to be surprised by sufferings because he told them beforehand that “we would suffer tribulation.” 2 Timothy 3:12 reminds them that “all who intend to live godly in Christ Jesus will suffer persecution.” Everything in the NT stands against the idea of health, wealth and prosperity for those who follow Christ. Instead, believers are reminded that suffering for Christ is not only normal, it is a privilege.

But Jesus also clarified the type of suffering that would be blessed: for His sake. This excludes a number of types of suffering for which no promise of blessing is offered. It does not include just “going through a hard time.” Neither can we expect to be blessed when we are persecuted for the wrongs that we do. In 1 Peter 2:20-21, Peter makes it clear that, if we have done something wrong and we suffer, it is no blessing to us–we suffer justly.

Likewise, we are promised no blessing from Jesus when we suffer for any “just cause” but only when we suffer for His cause. His blessing is promised only when we suffer for being His and only when we suffer because of living righteously for Him.

Jesus Tells Us about the Blessing that is Promised.

In this Beatitude, Jesus tells us that we are blessed in two ways when we suffer for Him. First, we are blessed because the kingdom of heaven is ours. Notice that He does not say, “will be yours.” The Christian who suffers can rejoice no matter what the suffering may be because he is already promised the greatest blessing that anyone could ever receive: the gift of heaven. If you think this is not true, just consider this–If you were experiencing a great suffering and God said to you, “Give up eternal life and I’ll eliminate this suffering,” would you do it? Why not? Because no suffering is so great that it overshadows the “glory to be revealed in us.” We have already been blessed abundantly and have great reason to rejoice no matter what may befall us–the kingdom of heaven is ours!

Second, our reward for suffering properly will be great. In other words, do a comparison of your suffering with your reward and you will see how your blessing is greater than your suffering. Compare their lengths: your suffering is for a short while; your reward is for eternity. Compare their size: your suffering, no matter how great, is insignificant compared with your reward. Remember Paul’s proclamation in Romans 8:18: “For I reckon that the sufferings of this present age are not worthy to be compared to the glory to be revealed in us.” After listing all his hardships in 1 Corinthians 4, Paul comes to a conclusion: “For our momentary light affliction is working for us an exceedingly great and eternal weight of glory.” In other words, Paul had learned to place his future reward for suffering faithfully on one side of the scale and his present suffering on the other side of the scale. The reward always enormously outweighed the suffering. The reward was GREAT in comparison to his suffering.

Jesus Also Shows the Posture with which We Should Face Suffering.

He tells us to “Rejoice and be exceedingly glad!” This rules out some of the responses that people normally make. First, we cannot respond with retaliation when we experience persecution. 1 Peter 3:9 reminds us: “Not returning evil for evil or reviling for reviling; but on the contrary blessing, knowing that you are called for this that you may inherit a blessing.” Peter also points us to the example of Jesus when He endured suffering: “who when He was reviled, did not revile in return: when He suffered, He did not threaten, but committed Himself to Him who judges rightly” (1 Peter 2:23).

Secondly, we cannot respond with resentment when persecuted. At times it may be easy to hold back on any retaliation, but inwardly we can seethe with resentment. Throughout the Sermon on the Mount, Jesus reminds us that our inward thoughts will be judged just as much as our outward actions. He who is angry with his brother in his heart is as guilty as is the murderer who retaliates physically. During persecution, we must guard our hearts against retaliation.

Finally, we must not respond with resignation. We are told to “Rejoice,” not to sit and sulk. When the disciples were persecuted in the Acts 5, they rejoiced because God had counted them worthy to suffer for His name’s sake. We will be better able to rejoice if we remember that our suffering is (1) an indication that we are truly His (Phil. 1:28-29); (2) a reminder that God has plans for our lives (Acts 5:40-42); and (3) a reminder that nothing we experience now compares with the glory we will one day receive (Rom. 8:17). William Gurnall reminds us that “a merchant at sea endures the storms because he knows what a great payoff he will receive when he arrives in the harbour.” We too must remember the great reward that awaits those who suffer for His sake. It will enable us to endure any storms that we might face as we journey through this world.

How Can We Live According to this Beatitude?

First, be different. All of the beatitudes are a call for believers to be different and distinct from the world in which they live. We are to be different in our assessment of ourselves (“poor in spirit”); different in our sense of sorrow over sin (“those who sorrow”); different in our desire for righteousness (“hunger and thirst”). In terms of our suffering, we are to handle it differently than non-believers. Often how we suffer can be our greatest testimony for Jesus. Anyone can rejoice when things are going well. When a believer is enduring suffering and yet rejoicing, the world takes notice.

Second, be controlled. Like our Savior, learn to commit yourself “to one who judges rightly.” Recognize that “vengeance is mine, says the Lord, I will repay.” It is not our job to repay — the Lord will one day make all matters right. We must resist attempts to take matters into our own hand and instead entrust ourselves to the Lord.

Third, be focused. If we are to suffer properly, we must learn to have an eternal focus rather than an earthly one. When Chrysostom stood before the Emperor Arcadius and was threatened with banishment, he displayed an eternal perspective:

“Sire, you cannot banish me, for the whole world is my Father’s home.” “Then I will slay you!” responded the emperor. “Nay, but you cannot, for my life is hid with Christ in God.” “Then your treasures will be confiscated!” “Sire, that cannot be. My treasures are in heaven where none can break through and steal.” “But I will drive you from man and you will have no friends left!” “That you cannot do either, for I have a friend in heaven who has said, ‘I will never leave you nor forsake you.’”

The Beatitudes continually point us to Jesus; to His righteousness, not ours; to His life in us, not our efforts to be like Him. The Christian life cannot be lived through human efforts; it must be received: “For as many as received Him, He gave to them the right to become the children of God, even to those who believed on His name.” You cannot simply imitate these characteristics; you must receive Jesus as your Savior.

Many assume that if they receive Jesus and imitate Him, people will admire and love them. Not so. If you decide to become Christlike, to truly follow Jesus in every area if you life, people will hate you, and often even persecute you. But, if you are a child of God, you have reason to rejoice exceedingly. You have eternal life. You have forgiveness of sin. You have His life in you. You have promise of great reward.

“Blessed are those who are persecuted for righteousness sake for theirs is the Kingdom of heaven. Blessed are you when men revile you and say all manner of evil against you falsely for my sake. Rejoice and be glad for great is your reward in heaven, for so persecuted they the prophets which were before you.”

Copyright Jim Ehrhard, 1999. You are permitted to reproduce and distribute this material in any format provided that: (1) you credit the author; (2) any modifications are clearly marked; (3) you do not charge a fee beyond the cost of reproduction; and (4) you do not make more than 100 copies without permission. If you would like to post this material to your web site or make any use other than as defined above, please contact Teaching Resources International

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One of the interesting aspects of Pilgrim’s journey to the Cross is the Slough of Despond. What is this place into which Christian and Pliable stumble?

Perhaps the meaning of the Slough is found in Bunyan’s autobiography, Grace Abounding to the Chief of Sinners:

My original and inward pollution, that, that was my plague and my affliction …. Sin and corruption would bubble up out of my heart as naturally as water bubbles up out of a fountain …. I fell, therefore, at the sight of my own vileness, deeply into despair.

When one comes to an honest assessment of his sinfulness, he can enter into a state depression and discouragement about his condition. Such was the experience of David in the Psalms: “He lifted me out of the slimy pit, out of the mud and mire.”

In one sense, we need to see more of the depth of conviction of sin portrayed in Bunyan’s picture of the Slough of Despond. Too often today, many think themselves converted when they have barely been convicted. Such seems to have been the case with Pliable. Like Pilgrim, Pliable detests the filth of his sin when made aware of it. But unlike Christian, he finds it easy to escape its pull by returning the way he entered in. The same is true of many who set out for heaven but have not come to sense the reality of their sin.

However, while we should be concerned by the lack of conviction seen today, Bunyan’s concern seems to be to show that pilgrims need not be caught in the Slough of Despond. He notes two things. First, that God has provided ample promises in His Word so that pilgrims need not linger in such a state despair. Second, that God has appointed people called “help” to assist pilgrims caught in the Slough of Despond.

“Help” appears to be an illustration of the role of believers in helping pilgrims on their way to salvation. Charles Spurgeon tells us that this character, in assisting pilgrim on his way was “a man unknown to fame on earth, but enrolled in the annals of the skies as wise to win souls.” Such persons are used by God to rescue pilgrims who are trapped in the despair of their sin.

It is not God’s design that pilgrim’s should be left in the Slough. It is our responsibility to be alert to those trapped in the despair of their sinfulness and assist them in moving toward the cross.

Here are some suggestions for us as we seek to be involved in this great work. First, when you meet one in such a situation, get him to state his own case. When Help first came upon Pilgrim, he did not immediately put out his hand to assist. It is important that we let men tell us their condition lest we be guilty of pulling one out who has no real conviction of sin. It may be that one is a Pliable rather than a pilgrim.

Second, comfort such ones with promises from God’s Word. God had provided the promises of His Word as stepping stones to prevent pilgrims from falling into the slough to begin with. Our goal must not merely be to bring comfort to such souls but to point them to the comfort God’s Word.

Finally, it is the responsibility of those who would be “help” to instruct such ones more clearly in the way of salvation. Those in the state of despair often are plagued by questions and doubts. Some may fear they have committed the “unpardonable sin.” They need instruction to see that their sin is not one that can keep them from the pardon Jesus offers. Still others may feel that they have sinned too often or too greatly to be forgiven. Others may be looking for works that will make them acceptable to God. They need a “Help” who will explain to them the grace of God in Jesus.

Much is involved in the salvation of pilgrims. Many will fall into despair over their sin. All need someone called “Help” to assist them on their way to the cross.

Copyright Jim Ehrhard, 1999. You are permitted to reproduce and distribute this material in any format provided that: (1) you credit the author; (2) any modifications are clearly marked; (3) you do not charge a fee beyond the cost of reproduction; and (4) you do not make more than 100 copies without permission. If you would like to post this material to your web site or make any use other than as defined above, please contact Teaching Resources International

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“Oh that I had wings like a bird to fly away!” Such is the attitude that most people take toward difficulties in their lives. When it comes to sorrow, most would prefer to be as far away from it as possible. Yet Jesus shocks us when he states: “Blessed are those who mourn.” While some might handle the idea that the poor in spirit are blessed, the idea of those mourning being blessed is inconceivable. Yet that is exactly what Jesus says. And he doesn’t say, they will be blessed–we could handle that.. He says, they are blessed!

In fact, some have even suggested the translation: “happy are the unhappy.” As shocking as that translation may sound, it does not even come close to the intensity of the actual words. In the Greek, we find nine different words to describe mourning. They all express varying degrees of grief. The word Jesus uses here is the most severe of all. It indicates a grief related to the loss of a loved one. It is the kind of grief Jacob expressed when he heard that his son Joseph had been killed by a wild animal. It is the kind of grief that is so deep it refuses to be comforted. That is the type of mourning that Jesus says will be blessed.

What Does it Mean?

First, let us clarify what it does not mean. It does not mean “Blessed are those who have mourned.” The tense used in this passage is present active. It indicates an on-going condition. Many take this passage as words of comfort to those who have experienced any kind of loss or discomfort in this life. But such a translation will not fit this passage. Jesus is not promising blessing to everyone who has experienced any kind of sorrow. Instead, he promises blessing only to those who mourn as a way of life.

However, we must be careful not to misunderstand what it means to “mourn as a way of life.” Some might be tempted to see this passage as a prooftext for a somber and sober Christianity that walks around with a long face. Such cannot be supported from Scripture. Indeed, the life of a believer ought to be one marked by unusual joy, even in the midst of great difficulties. Thus we see Paul and Silas rejoicing and singing from their Philippian jail. Thus we see Peter and the apostles rejoicing after they had been beaten and warned to no longer speak in the name of Jesus. Jesus himself taught that he came that we “might have life and have it more abundantly.” Peter reminded believers that they have a “joy unspeakable” in the Lord. Paul told believers to “Rejoice in the Lord always,” and to have their hearts overflowing with songs of thanksgiving to the Lord (Ephesians 5:19). The mourning that Jesus speaks of here does not mean that believers are not to express their joy in life.

What then is this mourning that brings blessing? To rightly understand this mourning, it will be helpful to examine the three types of mourning mentioned in the Scriptures.

First, there is natural mourning. It is grief over loss in this life. We see this type of mourning in Abraham at the death of his wife Sarah. We also see it in the New Testament at the grave of Lazarus in John 11. The Bible says at least two things about this type of mourning. First, this mourning is normal and proper. In 1 Thessalonians 4, the apostle gives comfort to those who have lost loved ones to death reminding them that they would see them again in the resurrection. But regarding their grief, he never says as we often hear counseled at some funeral, “Don’t grieve; be strong.” Instead, Paul affirms that their grief is proper: “We grieve, yet not as though who have no hope.” Natural mourning is proper. Second, the Scriptures also show us that such grief is precious. Psalm 56:8 tells us something of the preciousness of tears before the Lord: “You number my wanderings; Put my tears into Your bottle; Are they not in Your book?”

The second type of mourning we encounter in Scripture is what we could call improper. It is sorrow over unfulfilled evil desires. We see this type of grief in 2 Samuel 13:1-4 when Amnon became so sorrowful that he became sick. What was the occasion of his sorrow? He desired to have sexual relations with his half-sister Tamar who would have nothing to do with it. His mourning was improper and it eventually led him into sin. We see the same type of mourning in 1 Kings 21:1-4 where Ahab was so sorrowful over the fact that Naboth would not sell him his vineyard that he could not even eat. Like Amnon, Ahab’s sorrow was improper and led him into sin, not away from it.

Improper sorrow is also mentioned in 2 Corinthians 7:8-10. There Paul reminds us that there is a distinction between godly sorrow and worldly sorrow. Worldly sorrow mourns over the consequences of the sin, not the sin itself. Indeed, worldly sorrow does not produce a hatred of sin, but rather a hatred of consequences. It has regrets. It may give up the sin for a moment, but only because it has been found out. It really longs to have the sin back without the consequences. Such sorrow is improper because it does not grieve over the sin itself.

Finally, there is a sorrow that Paul calls godly. It is sorrow over our condition and our sinfulness. It sees sin from God’s perspective. A person experiencing such sorrow longs to be free from that sin and has no regrets about giving it up.

It is this type of mourning to which Jesus refers in this beatitude. It is the sorrow that a believer constantly carries about in his own heart over his own sins. It is the constant realization that “in my flesh dwelleth no good” (Romans 7:25). It is the admission of Isaiah: “Woe is me, for I am undone! Because I am a man of unclean lips and I dwell in the midst of a people of unclean lips.” It is the confession of Peter as he stands before the Lord, “Depart form me, for I am a sinful man.”

Some may argue that such an attitude only serves to lower man’s self-esteem. We could contend that man’s great problem is his pride and that all attempts to provide an elevated view of man are not realistic, nor are they helpful. They are not realistic because they do not take seriously how God views sin. They are not helpful because, rather than causing man to cry out to God for mercy, they cause man to feel better about himself! God cannot ever bless any man who has an elevated attitude of himself in this regard. He is opposed to the proud. He does not bless them.

Mourning is the attitude that brings the blessing of God. It is one that continually recognizes that we are constantly dependent upon His mercies for our life. It is one that continually reminds us that we have no reason for pride, no matter how far we may have come in the Christian life. Such an attitude is the one that is blessed by the Lord.

Why Are They Happy?

But we must ask, “Why are these who mourn happy?” We note at least two reasons in this beatitude.

First, they are happy because they are blessed. Notice that I did not say, “They will be blessed.” That is also true but that is not what Jesus says. He says “Blessed (now) are those who mourn.” The focus is on the present tense. The second part of the beatitude speaks of the future, but here he notes their present blessedness. Why? Three reasons. They are happy because they are accepted by God (Psalm 34:18; Psalm 51:17). Additionally, they are happy because they alone experience true joy in life. They may experience temporary sorrow, but they know the Lord will turn their sorrow into joy (Psalm 30). Finally, they are happy because they know they are being changed (Hebrews 12:11). That’s why they can even endure tribulations and trials–not because they are stoics, but because they know that God is changing them and so they can rejoice even in their trials (James 1:2-4; Romans 5:1-5).

Second, they are happy because they shall be comforted. This part of the beatitude speaks of the future. There are many ways that God comforts the believer. In John 14:16-18, the Holy Spirit provides comfort. According to Romans 15:4, we find comfort in the Word of God. In 2 Corinthians 1:3-4, and 11, we learn that believers are comforted even as Paul was by the prayers and fellowship of other believers. But most of all, we will one day be comforted by God Himself in eternity. In Luke 16:25, Abraham told the rich man in Hades that Lazarus was being comforted in paradise. According to Revelation 21:4, we are told that God will wipe away every tear from our eyes. Thus the believer finds his joy not only in what God is doing in him in this present life; he also finds his joy rooted in the comfort that God promises him in eternity.

How Can We Be Blessed by Mourning?

First, we need to see the value of sorrow. The title of one modern book expresses well the attitude believers ought to have toward difficulties: Don’t Waste Your Sorrows. In the book, the author contends that God has allowed every sorrow in our lives as an opportunity to give Him glory. When we grumble or complain about our sorrows, we are wasting an opportunity to be changed now and receive eternal reward later.

Such was the attitude of the early church toward suffering and sorrow. When the apostles were beaten and told not to teach any more in the name of Jesus, they returned rejoicing that they had been counted worthy to suffer for His name’s sake. In 2 Corinthians 4:17, Paul tells us: “For our light and momentary troubles are achieving for us an eternal glory that far outweighs them all.” In Romans 8:17, he explains his optimism in the face of suffering: “For I reckon that the sufferings of this present age are not worthy to be compared with the glory to be revealed in us.” Paul recognized that sorrow and suffering were opportunities to glorify God and receive eternal reward. He was not about to “waste” such an opportunity.

Second, we need to share the sorrow of others. Those who truly mourn over their own sins are not so fast to condemn the sins they see in others. Wesley noted: “When I am close to God, I tend to be hard on my own sins and merciful toward the sins of others. When I am away from God, I tend to be soft on my own sins and hard on the sins of others.” Those who mourn over their own sins do not become proud in their comparisons with other sinners. Instead, like Paul, we see that it is only God’s grace that has made us what we are. Such an attitude enables us to truly share the sorrow of others.

Third, we need to sorrow over our own sins. This is actually the beginning point for those who would experience the blessing of those who mourn. To be blessed we must keep a tender heart before God regarding our own sins. Proverbs 4:23 says: “Above all else, guard your heart, for it is the wellspring of life.” Psalm 51:17 reminds us: “a broken and contrite heart, O God, you will not despise.” The blessing of God is for those whose hearts are continually mourning over their sins.

Copyright Jim Ehrhard, 1999. You are permitted to reproduce and distribute this material in any format provided that: (1) you credit the author; (2) any modifications are clearly marked; (3) you do not charge a fee beyond the cost of reproduction; and (4) you do not make more than 100 copies without permission. If you would like to post this material to your web site or make any use other than as defined above, please contact Teaching Resources International

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No one likes to be “poor” in anything. We certainly do not like to be poor in finances, we definitely do not want to be considered poor in character or abilities. Why then would Jesus tell us that we are blessed if we are “poor in spirit?” While this beatitude may be strange to us, it is important that we understand its meaning, for being “poor in spirit” is essential, not only to being blessed in this life, but also to being saved in eternity.

Let’s examine four questions about this beatitude: Why does Jesus begin the Beatitudes with the “poor in spirit?”; What does he mean by “poor in spirit?”; What are the evidences or effects of being “poor in spirit?”; and How does one become “poor in spirit?”

Why does he begin with the “poor in spirit?”

1. It is required for entrance into the kingdom of heaven. The Greek is more emphatic than the English on this point. Jesus literally says, “Blessed are the poor in spirit for theirs, and theirs alone, is the kingdom of heaven.” In other words, only one type of person will ever enter the kingdom of heaven and it will not be the proud, those who feel the are “rich in spirit.” In I Corinthians 1, Paul reminds us of this: “Brothers, think of what you were when you were called. Not many of you were wise by human standards; not many were influential; not many were of noble birth. But God chose the foolish things of the world to shame the wise; God chose the weak things of the world to shame the strong. He chose the lowly things of this world and the despised things–and the things that are not–to nullify the things that are, so that no one may boast before him” (vv. 26-29).

Indeed, no one can even come to faith unless they recognize how poor they are in the spirit. When Peter was confronted with the reality of who Jesus was, he saw his spiritual poverty and cried out, “Depart form me for I am a sinful man.” When Paul assessed his own life, he asserted that he was the “chief of sinners.” When two men came to the temple to pray, one felt himself to be better than others while the second stood at the back of the temple and smote his breast saying, “Be merciful unto me, a sinner.” Jesus told his disciples, “I tell you the truth, the last man went sown to his house justified rather than the first.” No one can enter the kingdom of heaven without a humble heart that recognizes its own spiritual poverty. Being “poor in spirit” is required for entrance into the kingdom.

2. It reminds us of our inability. Being “poor in spirit” is not just the entrance into the kingdom, it is the way to live in the kingdom. There is such a tendency in the life of believers to think that, after coming to faith in Christ, they can now make it on their own strength. Jesus reminds us, “Apart from me, you can do nothing” (John 15:5). This beatitude reminds us that God’s blessing on our lives depends on our recognition that we are still “poor in spirit” and we constantly need Him to be blessed in life.

Some, like Robert Schuller, are teaching the opposite. Schuller contends: “When a person believes that he is an ‘unworthy sinner,’ it is doubtful if he can honestly accept the saving grace God offers in Jesus Christ.” Yet the very opposite is true. Why would one need the grace of God unless he recognized his spiritual poverty? Wouldn’t you expect the one with nothing to be the first to flee to Christ at His offer of grace?

Others also contend, “We must love ourselves before we can love others.” But the reason that we don’t reach out and minister to others is not that we don’t love ourselves; it is that we love ourselves all too much. Still others assert that we cannot begin to meet the needs of others until our needs are met. Yet we are never told to focus on ourselves first. Instead, Jesus tells us: “Seek first His kingdom and His righteousness, and all these things will be added to you.” In other words, we are not to seek for ourselves first, but for His kingdom. In doing so, He will care for all our needs.

Our spiritual poverty is a constant reminder of our utter dependence on Him. As long as we think we can do something without Him, we will! But Jesus reminds us that those who always remember their spiritual poverty will be blessed.

3. It is the foundation for spiritual character. “Poor in spirit comes first because it is the foundation for all spiritual graces. One cannot properly “mourn” or be “meek” or “hunger and thirst for righteousness” unless he constantly remembers his true spiritual condition. Whenever anyone believers that he is doing quite well spiritually, he will cease to mourn mover the sin deeply imbedded in his own life and he will not desire to be more righteous. Indeed, the Scriptures also remind us that we cannot expect the blessing of God on our lives unless we have this attitude of being poor in spirit. Proverbs 16:15 tell us that the proud are an abomination in God’s sight. James 4:6 reminds us that God is opposed to the proud. Only those who are poor in the spirit are qualified for God’s blessings and can progress in the other graces mentioned in the beatitudes.

What does He mean by “poor in the spirit?”

First, let us examine what he does not mean. It does not mean that Jesus exalted poverty and said that all who are poor will be blessed. Poverty is never considered a blessing in the Scriptures. Some commentators have even chosen to translate this passage: “Blessed in the spirit are the poor.” While such a translation is grammatically possible, it is highly unlikely. In fact, to follow this line of translating would produce a very peculiar reading of verse 8, “Blessed in the heart are the pure.” The grammatical structure is the same.

To be poor in spirit means at least three things. First, it refers to those who recognize their spiritual bankruptcy. There are two Greek words of “poor” in the New Testament. One word, penes, refers to the working man who has only enough to meet his needs. He has nothing extra at all. The other word is proches. It describes one who is completely destitute. It is a person who has nothing at all. That is the word that Jesus uses here. Those who come to understand the total bankruptcy of their spiritual condition are the ones that Jesus says will be blessed. Not those who think they have some spiritual resources. Not those who feel they have enough to just get by. But only those who see the complete emptiness of their spiritual condition are promised God’s blessing.

Second, it refers to those who are willing to be despised. Most people want to be admired by the world, but that is not an asset in the Christian life. Paul noted: “Am I now trying to win the approval of men, or of God? Or am I trying to please men? If I were still trying to please men, I would not be a servant of Christ” (Gal. 1:10). Once the question of being “poor in spirit” is settled, one will not be swayed by concern over men’s opinions. That person will not care what others think about him; he only cares that he pleases God.

Third, it refers to those who are will to be content. One characteristic of the poor is that they are willing to be satisfied with less. One who is truly poor in spirit has learned how to be “content in what ever state” he is found (Phil. 4:11-12).

How Can I Become “Poor in the Spirit?”

First, quit trying to impress God. The monastic movement was based upon the idea that one becomes poor in the spirit by denying oneself. But all such attempts are really an attempt to impress God with our piety. Martin Luther said, “If ever a man could have gained heaven by monkery, it was I.” He learned that only when one gives up on trying to impress God can he truly be made right with God. Being poor in spirit is a matter of recognizing that we have nothing to give to God and joyfully receiving all He gives to us.

Nothing in my hands I bring, simply to thy cross I cling;

Naked come to thee for dress, Helpless look to thee for grace;

Foul, I to thy fountain fly, Wash me Savior or I die.”

This is true not only for salvation; it is equally essential for living the Christian life. In Revelation 3:15-20, Jesus warns a wealthy church: “I know your deeds, that you are neither cold nor hot. I wish you were either one or the other! So, because you are lukewarm–neither hot nor cold–I am about to spit you out of my mouth. You say, `I am rich; I have acquired wealth and do not need a thing.’ But you do not realize that you are wretched, pitiful, poor, blind and naked.” It is not the poor church that is in danger of not fully serving the Lord. It is the rich church. Poverty is not the greatest danger for the church or for the individual believer. Instead, we must beware of the self-sufficiency that wealth often brings to us.

Second, give up all to follow Jesus. The rich ruler who came to Jesus learned that Jesus will not accept one who does not give up all to follow Him. The real issue was not his wealth, but whether he was willing to give up all that he depended upon to follow Jesus. Jesus himself said: “”The kingdom of heaven is like treasure hidden in a field. When a man found it, he hid it again, and then in his joy went and sold all he had and bought that field. Again, the kingdom of heaven is like a merchant looking for fine pearls. When he found one of great value, he went away and sold everything he had and bought it.” Following Jesus is a matter of trusting Him only. “Nothing in my hand I bring, simply to thy cross I cling” is the lifelong song of everyone who is truly poor in spirit.

Copyright Jim Ehrhard, 1999. You are permitted to reproduce and distribute this material in any format provided that: (1) you credit the author; (2) any modifications are clearly marked; (3) you do not charge a fee beyond the cost of reproduction; and (4) you do not make more than 100 copies without permission. If you would like to post this material to your web site or make any use other than as defined above, please contact Teaching Resources International

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