III. The Beatitudes

A. Blessed are the poor in spirit (v. 3)

1. The word translated as "poor" refers to extreme poverty or complete destitution.

2. The word is sometimes translated as "beggar," or someone who has absolutely nothing and must depend upon others for survival.

2. Jesus, however, was speaking of spiritual poverty.

3. To be "poor in spirit" is to be totally dependent upon God. This is something that is not easy to do, but if we are going to be a disciple of Jesus, then we are going to have to learn to be "poor in spirit."

4. Barclay has commented that one who is "poor in spirit" has "realized that things mean nothing and that God means everything" (p. 92).

B. Blessed are those who mourn (v. 4)

1. This is the strongest Greek word for mourning and is used to describe mourning for the loss of a loved one.

2. This could be interpreted literally—God can give healing to those who mourn.

3. Jesus was speaking more in a spiritual sense—sorrow for our own sins and the evil that we see in the world.

4. John Stott has observed that this is not so much the sorrow of bereavement, but the sorrow of repentance and an awareness of sin in ourselves and in others (p. 41).

C. Blessed are the meek (v. 5)

1. The word "meek" does not mean weakness, but rather gentle, humble, and self-controlled.

2. Jesus used the word to describe himself ("gentle and lowly in heart" Matt. 11:29).

3. The opposite of meek is a person who is aggressive, selfish, and domineering.

4. The paradox of Jesus' teachings is seen in this word. The ones who seem to succeed in life are not those who are "meek" or "gentle," but rather the opposite.

5. The fulfillment of this is primarily in the future, in the "new heaven and new earth."

D. Blessed are those who hunger and thirst for righteousness (v. 6)

1. Thirst and starvation were very real to people living in Jesus' day (cf. Third World countries today).

2. The image that Jesus used was a spiritual longing comparable to extreme thirst and hunger.

E. Blessed are the merciful v. 7)

1. The background for this Beatitude comes from the Hebrew word (hesed) translated as "loving kindness" or "steadfast love." It was "mercy" that God showed to his people, even when they did not obey him.

2. John Stott pointed out that Jesus did not specify to whom his disciples are to show mercy. He did not need to do so. We are to show mercy to everyone.

F. Blessed are the pure in heart (v. 8)

1. "Pure in heart" refers to inward spiritual purity rather than outward ceremonial purity.

2. The Jewish leaders had developed a complicated system of rules and regulations for maintaining ceremonial purity, but these were not as important as a pure heart.

3. John Stott observed that Jesus emphasis was on "heart-righteousness" rather than "rule-righteousness."

G. Blessed are the peacemakers (v. 9)

1. The basis for this is in the Hebrew shalom, which means much more than the absence of conflict.

2. A peacemaker is the opposite of a troublemaker. A peacemaker tries to bring reconciliation, but a troublemaker stirs things up and drives people apart.

H. Blessed are those who are persecuted (vv. 10–12)

1. It seems strange that Jesus would go from peacemaking to persecution.
2. Even though we may try to live in peace with everyone, there may still be those who oppose or even persecute us.

3. Jesus is not referring to simply being mistreated or misunderstood, he is talking about suffering in God's service.

4. Once again, Jesus statement is paradoxical—when you are persecuted, "rejoice and be glad."

IV. Conclusion

A. Writer Elisabeth Elliot summed up the Beatitudes well:

“Think of the shock the crowds must have felt when Jesus said that those who mourn, those who are poor and persecuted and have nothing are happy! How could he say such things? Only in light of another kingdom, another world, another way of seeing this world. He came to bring life—another kind of life altogether.”

Elisabeth Elliot, A Path Through Suffering (Ventura, CA: Regal Books,1990, 25)