What does it mean to be poor in spirit?

Is there any contrast here with Sinai? We have beatitudes, instead of curses. These are divided into twos and three, and the bed-rock is the first "Blessed are the poor in spirit." There was nothing in the Lord to attract the human eye. His disciples must partake of the character of the King. The "poor in spirit" is one who can say, 'I am nothing, I have nothing, I deserve nothing.' These traits are the very opposite of what we find in men. The natural man cannot be content to feel he is nothing and that others should think so too.

There are nine beatitudes here, seven positive and two relative. "Blessed are the poor in spirit"; of such was the apostle who could speak of himself as "less than the least of all saints." We must distinguish between the kingdom of heaven, and heaven itself. In these principles you get that which will have a very blessed place when the kingdom is set up; but it also contemplates what is during the Lord's absence. We do not get redemption here nor conversion these chapters apply to those already in relationship. The law is filled up here. He is here of Whom the prophet Moses spoke, and that work of the prophets precedes the work of atonement as in Isaiah 53. "He shall instruct the many in righteousness and He shall bear their iniquities." The A.V. "by his knowledge shall my righteous servant 'justify' many" is incorrect; it should be "instruct the many in righteousness": here He is doing it. People try to get out of the difficulty by making the "knowledge" apply to the man, but He is the perfect Instructor and then the perfect Redeemer. To be poor in spirit is to have low thoughts of self, to realize that before God I am nothing, I have nothing, I deserve nothing. It would be quite consistent with standing up for what is due to God.

"Blessed are the poor in spirit: for theirs is the kingdom of heaven" (Matt. 5:3). What is it then to be poor in spirit? Exactly the reverse of what you find in the world. In the world people stick up for themselves, stand for their rights. A person who does that is not in the kingdom of heaven at all, that is, is not in it in spirit. One who is poor in spirit, is self-emptied, self is out of sight. You will find a lovely connection with this in Psalm 41:1: "Blessed is he that considers the poor" — that is, the poor Man; and who is the poor Man? Christ! That is, considering the poor Man does not mean giving alms, but considering Him. "Blessed are the poor in spirit." It is a blessed thing thus to be self-emptied: poor-spirited the world would call you; that is it, but the Lord reckons such "blessed." The Lord give us to know in our hearts the meaning of it.

The first blessedness, then, attaches to a fundamental trait which is inseparable from every soul brought to God, and that knows God. "Blessed are the poor in spirit." Nothing more contrary to man! What people call "a man of spirit," is exactly the opposite of being poor in spirit. A man of spirit is one who — such as Cain was — is determined not to be beaten; a soul who would fight it out with God Himself. He who is "poor in spirit" is the very opposite of this. It is a person who is broken, who feels that the dust is his right place. And every soul that knows God must, more or less, be there. He may get out of this place; for although it is a solemn thing, yet it is easy enough to rise again, to forget our right place before God; it is even a danger for those who have been brought into the liberty of Christ. When there is sincerity of heart a man is apt to be low, specially if not quite sure that all is clear between his soul and God. But when full relief is brought to his spirit, when he knows the fulness and certainty of redemption in Christ Jesus, if then he look away from Jesus and take his place among men, there you will have the old spirit revived, the spirit of man in its worst form — so terrible is the effect of a departure from God in order to mingle with men. The poor in spirit, first in order, the Lord lays down as a sort of foundation, as being inseparable from a soul that is brought to God: — he may not even know what full liberty is, but there is this stamp, never absent where the Holy Ghost works in the soul — that is, poverty of spirit. It may be encroached on by other things, or it may fade away through the influence of false doctrine, or worldly thoughts and practice, but still there it was, and there, in the midst of all the rubbish, it is; and God knows how to bring a man down again, if he has forgotten his true place. "Blessed are the poor in spirit; for theirs is the kingdom of heaven" (ver. 3). If He is speaking about the kingdom, He forthwith says these are the people to whom it belongs. By the "kingdom of heaven" He does not mean heaven: it never means heaven, but always takes in the earth as under the rule of heaven. You will find that many persons are in the habit of confounding these things. "Theirs is the kingdom of heaven," they think means "theirs is heaven." Whereas the Lord is not referring to heaven, but to the rule of the heavens over an earthly scene. It refers to the scene of the ruling Messiah; those who are poor in spirit belong to that system of which He is the Head. He does not speak of the Church here. There might have been the kingdom of heaven and no Church at all. It is not till the sixteenth chapter of this Gospel that the subject of the Church is broached, and then it is a thing promised and expressly distinguished from the kingdom of heaven. There is not in all Scripture a single passage where the kingdom of heaven is confounded with the Church, or vice versa. "Blessed are the poor in spirit: for theirs is the kingdom of heaven." This is the primary foundation, the broad characteristic feature of all that belong to Jesus.

"Blessed are they that mourn" is the second feature. There is more activity of life, more depth of feeling, more entrance into the condition of things around them. To be "poor in spirit" would be true if there were not a single other soul in the world; he thus feels because of what he is in himself; it is a question between him and God that makes him to be poor in spirit. But "blessed are they that mourn" is not merely what we find in our own condition, but the holy sorrow that a saint tastes in finding himself in such a world as this, and, oh, how little able to maintain the glory of God! So there is this holy sorrow in the second part. The first is the child of God experiencing the earliest feelings of holiness in his soul; the second is the sense of what is due to God — a feeling it may be of great weakness, and yet of what becomes the honour of God, and how little it is upheld by himself or others. "Blessed are they that mourn: for they shall be comforted" (ver. 4). There is not a single sigh that goes up to God but He treasures and will answer it; "Ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within ourselves." Here, then, we have the sorrowing of the godly soul.

Poverty in spirit is the inward counterpart of outward poverty. This is not, as sometimes suggested, a lack of spiritual abilities or intelligence. There are other passages where the Bible talks in a very comforting way about infants and children, but here the meaning is completely different.

A believer who does not think much of himself, who sees himself in the light of God and who therefore is humble — he is poor in spirit. This attitude of mind is described in the Old Testament with the expressions “contrite spirit” and “a broken and a contrite heart” (Psalm 34:18; Psalm 51:17). In Isaiah 57:15 the following promise is connected with it: “I dwell in the high and holy place, with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones”.

If we consider ourselves honestly in the presence and in the light of God, we will be poor in spirit, as human honour and greatness cannot continue to exist when He looks at us. Examples of such an attitude of mind are Abraham (Genesis 18:27), Job (Job 42:5-6), Isaiah (Isaiah 6:1-5), the publican in the temple (Luke 18:13) and Simon Peter (Luke 5:8). As long as we measure ourselves with ourselves or compare ourselves with other Christians, we will always find some reason for self-satisfaction. In the world and, sad to say, among Christians too, what mostly counts is outward success, high position and prestige. The consequence is arrogance, overestimation of one’s abilities and conceit. Only in the presence of God do we become and remain poor in spirit.

The Lord Jesus was in the full meaning of the expression poor in spirit. He did not seek to do His own will, neither did He seek His own honour, but only the glorification of His Father. Yet there is a great difference between Him and us. It is the difference between humility and humiliation. The Lord Jesus was perfectly meek and lowly in heart (Matthew 11:29). He knew no arrogance and therefore did not need to humble Himself, as is so often the need with ourselves. Our true blessing consists not only in emulating the character of our Lord, but in being and remaining near Him.

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.

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."

Poverty in spirit is the inward counterpart of outward poverty. This is not, as sometimes suggested, a lack of spiritual abilities or intelligence. There are other passages where the Bible talks in a very comforting way about infants and children, but here the meaning is completely different.

A believer who does not think much of himself, who sees himself in the light of God and who therefore is humble — he is poor in spirit. This attitude of mind is described in the Old Testament with the expressions “contrite spirit” and “a broken and a contrite heart” (Ps. 34:18; Ps. 51:17). In Isaiah 57:15 the following promise is connected with it: “I dwell in the high and holy place, with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones”.

If we consider ourselves honestly in the presence and in the light of God, we will be poor in spirit, as human honour and greatness cannot continue to exist when He looks at us. Examples of such an attitude of mind are Abraham (Gen.18:27), Job (Job 42:5-6), Isaiah (Isa. 6:1-5), the publican in the temple (Luke 18:13) and Simon Peter (Luke 5:8). As long as we measure ourselves with ourselves or compare ourselves with other Christians, we will always find some reason for self-satisfaction. In the world and, sad to say, among Christians too, what mostly counts is outward success, high position and prestige. The consequence is arrogance, overestimation of one's abilities and conceit. Only in the presence of God do we become and remain poor in spirit.

The Lord Jesus was in the full meaning of the expression poor in spirit. He did not seek to do His own will, neither did He seek His own honour, but only the glorification of His Father. Yet there is a great difference between Him and us. It is the difference between humility and humiliation. The Lord Jesus was perfectly meek and lowly in heart (Matt.11:29). He knew no arrogance and therefore did not need to humble Himself, as is so often the need with ourselves. Our true blessing consists not only in emulating the character of our Lord, but in being and remaining near Him.

Is there distrust and distress in your minds? See if it be not because you are still saying "I," "I," and losing sight of God's grace. You may indeed have faith, but you want simplicity of heart in looking at God's grace. It is better to be thinking of what God is than of what we are. This looking at ourselves is at the bottom really pride - a want of the thorough consciousness that we are good for nothing. Till we see this we never look quite away from self to God. Sometimes perhaps the looking at our evil may be a partial instrument in teaching us it; but still even this is not all that is needed. In looking to Christ it is our privilege to forget ourselves. True humility does not so much consist in thinking badly of ourselves as in not thinking of ourselves at all. I am too bad to be worth thinking about. What I want is, to forget myself and to look at God who is indeed worth all my thoughts. Is there need of being humbled about ourselves? We may be quite sure that will do it.

Matthew 5:3. Blessed are the poor in spirit: for theirs is the kingdom of heaven. If ever it was needful for thee, my soul, to weigh thy words in the balances of the sanctuary, and to meditate in its sacred light, surely it is at this moment. How deeply important to understand the true meaning of the Lord's own words here, and to enter fully into the true spirit of His teaching. Condition of soul and blessing are inseparable; the one depends on the other. This is what thou must learn. It is also well to remember, that it is not by means of great learning or great opportunities for study — valuable as these are — that we know Jesus, understand His word, or see His glories; but by the light and teaching of the Holy Spirit. "He shall glorify me," says the Lord, "for he shall receive of mine, and shall show it unto you." John 16:14.

The first beatitude, observe, lies at the basis of all the others. It is not only a distinct feature in itself, but it should characterise all the others and all who belong to Jesus. Surely nothing can be so necessary to a soul that has to do with God as poverty of spirit. Not poverty in circumstances merely, or poverty in words and ways, but in spirit — in the heart, the feelings, the inward man, and all before the living God. How often we may have said with reference to one who has injured us, "I freely forgive him, and I will be the same to him as ever, but I can't forget it for all that." This is not being "poor in spirit;" it is being outwardly so, but not "in spirit." It comes from the same root as the spirit of the world which says, "I will have it out with him, I am determined not to be beaten." How different to the state of the blessed man, here described by the Lord — "poor in spirit;" not in outward conduct merely, but in spirit! The outward ways should be the true expression of the inward state. This is God's pleasant sacrifice. "The sacrifices of God are a broken spirit; a broken and a contrite heart, O God, thou wilt not despise." (Ps. 51:17.) This was ever the spirit, in all divine perfection, of the lowly, dependent, Son of man. But the grace that has brought down the proud spirit of man, and laid him in the dust, humbled and broken, before God, has laid the foundation of a true christian character, and of the soul's richest blessing. True, alas! he may one day forget his right place, and the old spirit of the natural man may be allowed to appear for a time, but the Lord knows how to bring him back, and how to break him down again. Nothing can be more sad than for one who has been down in this place ever to leave it, even during a moment's temptation. It is to lose sight of that Christ-like grace which God especially delights to honour in every dispensation. Oh to be nothing — nothing, Only to lie at His feet A broken, emptied vessel, Thus for His use made meet! Emptied, that He may fill me As to His service I go, Broken, so that unhindered Through me His life may flow. Oh to be nothing — nothing, An arrow hid in His hand, Be a messenger at His gateway Waiting for His command: Only an instrument ready, For Him to use at His will; And should He not require me Willing to wait there still."

Every one then who is born of God has by grace these characteristics. Poor in spirit is the very first characteristic. The unsaved sinner knows nothing of it. It is altogether the work of the Holy Spirit. It means to take the right place before God, which is in the dust in absolute helplessness. It is the continued attitude of a saved person in the earth, poverty in spirit and entire dependence upon the Lord. The mourning which comes next should not be made to mean grieving on account of personal sin. It is rather over the results of sin, the present conditions of things in the earth. Thus our Lord grieved and mourned. The comfort is that coming redemption from the presence of sin and entrance into that heavenly inheritance which belongs to us in Christ Jesus. But having taken the true place before God, and knowing the evil and mourning on account of it, what is to be our path on the earth? Blessed are the meek! Blessed are they that hunger and thirst after righteousness! This is the way of the heirs of the kingdom, waiting for the manifestation of it.