What does the Bible say about being poor?

We learn, first, that the classes represented by these four words (the poor, maimed, lame and blind) are the special objects of God’s heart in the seeking activities of His grace in the gospel. Who, then, are these? By the poor is meant not exactly those who are so denominated in this world but rather the poor in spirit (Matt. 5:3), those who are conscious of poverty before God — whatever their position or earthly circumstances. The largest numbers of these, it is quite true, will be found amongst the class known by us as the poor (see Luke 4:18; 1 Cor. 1:26–29); but thanks be to God, whose grace is sovereign in its operation, there are such in every rank and station of life. The true meaning of the term is found in the contrast made by our Lord Himself: ‘Blessed be ye poor: for yours is the kingdom of God. … But woe unto you that are rich! for ye have received your consolation’ (Luke 6:20–24). It is seen again in Abraham’s address to the rich man in torment. He says, ‘Son, remember that thou in thy lifetime receivedst thy good things, and likewise Lazarus evil things’ (Luke 16:25). These are the poor who have nothing for their possession, satisfaction or enjoyment in the things of the world — those who have been made to feel that they have nothing for, and can bring nothing to, God. It should not, at the same time, be forgotten, that the really poor have ever been, are and will be the special objects of God’s care and love (see e.g. Lev. 19:9, 10; 23:22; Ps. 72:12–14; Jas. 2:5).

We learn, first, that the classes represented by these four words (the poor, maimed, lame, and blind) are the special objects of God's heart in the seeking activities of His grace in the gospel. Who, then, are these? By the poor is meant, not exactly those who are so denominated in this world, but rather the poor in spirit (Matt. 5:3), those who are conscious of poverty before God — whatever their position or earthly circumstances. The largest numbers of these, it is quite true, will be found amongst the class known by us as the poor (see Luke 4:18; 1 Cor. 1:26-29); but thanks be to God, whose grace is sovereign in its operation, there are such in every rank and station of life. The true meaning of the term is found in the contrast made by our Lord Himself: "Blessed be ye poor; for yours is the kingdom of God. … But woe unto you that are rich! for ye have received your consolation." (Luke 6:20-24.) It is seen again in Abraham's address to the rich man in torment. He says, "Son, remember that thou in thy lifetime receivedst thy good things, and likewise Lazarus evil things." (Luke 16:25.) These are the poor who have nothing for their possession, satisfaction, or enjoyment in the things of the world — those who have been made to feel that they have nothing for, and can bring nothing to, God. It should not, at the same time, be forgotten, that the really poor have ever been, are, and will be, the special objects of God's care and love. (See, for example, Lev. 19:9-10, Lev. 23:22; Psalm 72:12-14; James 2:5, etc.)

We learn, first, that the classes represented by these four words (the poor, maimed, lame, and blind) are the special objects of God's heart in the seeking activities of His grace in the gospel. Who, then, are these? By the poor is meant, not exactly those who are so denominated in this world, but rather the poor in spirit (Matt. 5:3), those who are conscious of poverty before God — whatever their position or earthly circumstances. The largest numbers of these, it is quite true, will be found amongst the class known by us as the poor (see Luke 4:18; 1 Cor. 1:26-29); but thanks be to God, whose grace is sovereign in its operation, there are such in every rank and station of life. The true meaning of the term is found in the contrast made by our Lord Himself: "Blessed be ye poor; for yours is the kingdom of God. … But woe unto you that are rich! for ye have received your consolation." (Luke 6:20-24.) It is seen again in Abraham's address to the rich man in torment. He says, "Son, remember that thou in thy lifetime receivedst thy good things, and likewise Lazarus evil things." (Luke 16:25.) These are the poor who have nothing for their possession, satisfaction, or enjoyment in the things of the world — those who have been made to feel that they have nothing for, and can bring nothing to, God. It should not, at the same time, be forgotten, that the really poor have ever been, are, and will be, the special objects of God's care and love. (See, for example, Lev. 19:9-10, Lev. 23:22; Psalm 72:12-14; James 2:5, etc.)

First, it is "the poor in spirit" who are called "blessed." They possess the kingdom of heaven. These are those who realize the poverty of Israel's barren condition, and do not seek great things for themselves: they stand In contrast to "those who went to get rich" (1Tim.6:9). In a vital, spiritual way the kingdom of heaven is theirs.

First, and therefore of first importance here we have "Blessed are the poor in spirit." This is in contrast with mere external poverty, and yet like it in its own sphere. When the heart is set upon things to come, present things of necessity lose proportionately their value. There is absence of mind," as we call it, ― the heart on the unseen. And this is characteristic of faith ever, which is "the substance of things hoped for, the evidence of things unseen." Yet this poverty of spirit is only the negative side of faith, the emptying and not the filling. Still there is power in it, as deliverance from a world in which men are walking in a vain show, and disquiet themselves in vain. The soul's bonds are cut: it can move, it can make progress. To such an one God's word becomes a necessity, as the one link with the invisible. And such a seeking has its welcome and assurance from the Lord Himself: ― "theirs is the Kingdom of heaven."

"Blessed are the poor in spirit." This poverty is your riches; you may have the world's riches, and yet be poor; you cannot have this poverty, but you must be rich; poverty of spirit entitles you to Christ's riches.

The idea is founded on Luke 4 "And he lifted up his eyes on his disciples, and said, Blessed are ye poor, for yours is the kingdom of God." The words, "in spirit," are left out. But there is no ground in this text for such an idea. It is the fruit of superstition, not of faith, and savours of monachism. It is a question of the inner man in contrast with the outer. He who is poor as to this world's goods, may be of a proud unbending spirit, while the rich may be truly humble. At the same time we believe that the Lord has oftener used a man's miseries than his comforts to bring him to Himself, but that is the Lord's doing, and quite another thing. The steward's place is to meet his Master's mind, and not to indulge his own. The difference between Matthew and Luke in presenting the beatitudes, is to be accounted for by the characteristic and divinely arranged differences of the gospels.

The next three verses set forth the principles of God's actings in grace, and the condition of soul requisite for its reception. The proud in the imagination of their hearts, the mighty on their thrones, and the rich, the self-sufficient, cannot stand before a holy God in judgment. It is to the poor that the gospel is ever preached; and thus it is those of low degree whom God exalts, and the hungry whom He fills with good things. The Lord Himself proclaimed the same lesson when He said, "Blessed be ye poor: for yours is the kingdom of God. Blessed are ye that hunger now: for ye shall be filled. Blessed are ye that weep now: for ye shall laugh … ."; and then, turning to the other side, "Woe unto you that are rich! for ye have received your consolation. Woe unto you that are full! for ye shall hunger. Woe unto you that laugh now! for ye shall mourn and weep." (Luke 6:20-26.) Far and wide let these solemn words run - encouragement and comfort to the poor, the suffering, and afflicted people of God, and as loud warnings to those who are seeking their satisfaction and exaltation in this world.

The next three verses set forth the principles of God's actings in grace, and the condition of soul requisite for its reception. The proud in the imagination of their hearts, the mighty on their thrones, and the rich, the self-sufficient, cannot stand before a holy God in judgment. It is to the poor that the gospel is ever preached; and thus it is those of low degree whom God exalts, and the hungry whom He fills with good things. The Lord Himself proclaimed the same lesson when He said, "Blessed be ye poor: for yours is the kingdom of God. Blessed are ye that hunger now: for ye shall be filled. Blessed are ye that weep now: for ye shall laugh … ."; and then, turning to the other side, "Woe unto you that are rich! for ye have received your consolation. Woe unto you that are full! for ye shall hunger. Woe unto you that laugh now! for ye shall mourn and weep." (Luke 6:20-26.) Far and wide let these solemn words run — encouragement and comfort to the poor, the suffering, and afflicted people of God, and as loud warnings to those who are seeking their satisfaction and exaltation in this world.

Both in word and deed, the Lord displayed a special loving interest in the welfare of the masses, oppressed as they were by the Pharisees and scribes who shut up the kingdom of heaven against them, neither entering themselves nor suffering the people to enter (Matt. 23:13). It was foretold that a characteristic feature of the ministry of the Messiah would be that the poor should have the gospel preached to them (Luke 4:18; Luke 7:22). The humble in heart often have a poor purse, and Jesus said, "Blessed are the poor in spirit; for theirs is the kingdom of heaven" (Matt. 5:3).