MATTHEW 5:3, ‘Blessed are the poor in spirit’

(By Lesriv Spencer: 07/30/2010. Updated: June 20, 2014)

“Perhaps no portion of Scripture is as well known as Jesus' Great Sermon,” so states David S.
Dockery in his Concise Bible Commentary (©2010 B&H Publishing Group). Matthew's account
(chapters 5-7) is commonly called “the Sermon on the Mount” because Jesus delivered it on a
mountain in Galilee, perhaps near Capernaum. This discourse was addressed to his “disciples,”
and perhaps to the “crowds” that followed him. (5:1; Compare with Matthew 7:28: “The crowds were
amazed at his teaching.”) This powerful speech was delivered, comparatively, with few words, but
drove many lessons across, impacting various facets of daily life.

Jesus opened his Sermon on the Mount with a series of eight statements* that describe persons
who are truly “blessed,” “fortunate,” or “happy” (Greek: makários). These are commonly known as
“the Beatitudes,” or “Happinesses.” In brief, “Matthew's beatitudes issue an ethical challenge in
light of the kingdom as inaugurated by Jesus' earthly ministry; he encourages steadfast loyalty
in the face of affliction, preparing for the lessons on discipleship which follow in the Sermon on
the Mount.” (The Eerdmans Bible Dictionary, ©1987) *Of the number of “beatitudes,” Nelson's
Illustrated Bible Dictionary says: “Some scholars speak of seven, nine, or ten beatitudes, but the
number appears to be eight (verses 10-12 of Matthew 5 being one beatitude).” (©1986, Thomas Nelson)

The first “Happiness” statement reads according to the King James Version, “Blessed are the poor
in spirit: for theirs is the kingdom of heaven.” The Greek word for “poor” (ptōchoi) refers to those
so impoverished that they have to ‘beg’ to survive. Hence, “beggars to the spirit” is another
acceptable rendering for the Greek term, and some translate it accordingly. The KJV reading
compares well with the following four literal translations which attempt to reproduce the
original Greek message with English words:

“HAPPY THE POOR-ones to-THE spirit” (Concordant Greek Text)

“Happy the poor ones (as) to the spirit” (Kingdom Interlinear)
“Fortunate the poor in the spirit” (Word Study Greek-English New Testament, Paul R. McReynolds)
“Sublimely happy are those beggars to the spirit” (21st Century New Testament, Left Column)

(Note on translations above: The difference in the expressions “to the spirit,” or “in the spirit” are not
conflictive, they just reflect a different take of the article in the dative case. The basic meaning of the
article in the “dative” case is, “to the,” but it can equally be translated as “in the” in translation, as
McReynolds has done. It is common for grammars to break the “dative” into three sub-sections of
meaning. The difference lies only in the choice of the English idiom. Another observation: In the Greek
New Testament, there is no verb in the majority of the Beatitudes in Matthew's account. The verses
literally say, “Blessed the meek... Blessed the poor in spirit..., etc.” Also, the importance of the “Kingdom”
of God in Jesus' Sermon can be appreciated by his eight references to it.)

How then, should the statement, “Blessed are the poor in spirit” be understood? Did Jesus mean
that poverty guarantees one felicity? Some may appeal to Luke 6:20 as a reference to material
poverty, where it is said: “Happy are the poor ones.” They may point to Luke 4:18 where we are
told that one important reason for Jesus’ coming as Messiah was “to preach good news to the
poor.” But those Scriptures should not be taken to imply that there is special merit in being
poor, or that the poor automatically have God’s favor. The NIV Study Bible notes (on Luke 6:20-23):
“See Mt 5:3-12. The Beatitudes go deeper than material poverty (v. 20) and physical hunger (v.
21). Matthew’s account indicates that Jesus spoke of poverty ‘in the spirit’ (Mt 5:3) and hunger ‘for
righteousness’ (Mt 5:6).”

Likewise, The Expositor's Bible Commentary states: “Poverty itself is not the chief thing; it can be
turned to advantage only if it fosters humility before God. In other words, to be poor in spirit is
not to lack courage but to acknowledge one's spiritual bankruptcy and one's need to depend on
God alone.” (Abridged Edition, p. 23. Kenneth L. Barker & John R. Kohlenberger III. ©1994, Zondervan)

The One Volume Bible Commentary by J. R. Dummelow (M.A.) explains further: “The Greeks
thought that the blessed life was possible only for a very few. It was impossible for slaves, for
the diseased, for the poor, and for those who die young. Christ taught that it is possible for all
mankind, for the meanest slave, and the most wretched invalid, as well as for the wealthy, the
prosperous, and the great. He went even beyond the Stoics. They taught that the wise man is
blessed. Jesus opened the blessed life to the simple and uneducated… (1) ‘The poor in spirit’ are
those who feel themselves spiritually poor, and in need of all things, and so approach God as
penitents and suppliants, beseeching Him to supply their needs, clothe their nakedness, and
enrich their poverty. Poverty of spirit is the opposite of pride, self-righteousness, and self-
conceit; the spirit of the publican rather than of the Pharisee; the spirit of those who wish to
learn rather than to teach, to obey rather than to command, and are willing to become as little
children in order to enter into the kingdom of heaven. (2) Others, following St. Luke's version,
see in the saying a more definite reference to actual riches and poverty. They understand our
Lord to mean that a Christian, whether rich or poor, must have the spirit of poverty, i.e. he must
possess his wealth as if he possessed it not, and be willing to resign it at any moment without
regret, and to say with Job, ‘The LORD gave, and the LORD hath taken away; blessed be the
name of the LORD.’ This interpretation makes a spirit of detachment from the world and all its
allurements of which wealth is for most men the chief, the first condition of the blessed life.”
(Page 639. ©1936, Macmillan Publishing Co., Inc., N. Y.)

In view of the above, the following Bible versions offer sensible translations of Matthew 5:3:

“How blest are those who know their need of God” (New English Bible)
“Those who are begging for the spirit are really happy” (21st Century New Testament, Right Column)
“Happy are those conscious of their spiritual need” (New World Translation)
“Happy are those who feel their spiritual need” (The Clear Word, Jack Blanco)
“Blessed are those who feel their spiritual need” (Edgar J. Goodspeed)
“How happy are those who know their need for God” (J. B. Phillips)
“Blessed are they who sense their spiritual poverty” (Gerrit Verkuyl)
“Those who know they have great spiritual needs are blessed” (New Century Version)

“Fortunate are those who acknowledge their spiritual need*” (La PALABRA DE DIOS PARA TODOS)
“How fortunate are those who humbly acknowledge their spiritual needs*” (La Biblia al Día)
“How fortunate are those who acknowledge their spiritual need*” (Versión Popular)
(*The last three readings are translations from Spanish Versions.)
Thus, the sense of Jesus’ words at Matthew 5:3 is not one of ‘materially poor people’ being made
“happy” by any sole acknowledgement of their destitute condition, but rather, of ‘spiritually
poor’ people ‘sensing their need for God,’ found ‘begging,’ as it were, for the spirit (or: spiritual
things).

Other subjects by the same author (For Spanish, see below):

Exodus 2:25: http://www.scribd.com/doc/38676458/Exodus-2-25-And-God-took-notice-Does-God-care-about-us
John 1:1, http://www.scribd.com/doc/34916458/The-correct-translation-of-John-1-1
John 1:1, Briefer text, with additional samples: http://www.scribd.com/doc/50330864/John-1-1-List-of-Alternate-Readings
John 1:14 (“grace”): http://www.scribd.com/doc/35002730/John-1-14-Jesus-full-of-grace
John 8:58: http://www.scribd.com/doc/35318309/The-correct-translation-of-John-8-58-List-of-alternate-readings-to-I-am
John 17:3: http://www.scribd.com/doc/57772552/John-17-3-%E2%80%98Taking-in-knowledge-of-%E2%80%99-God-and-Jesus
Acts 20:28, https://www.scribd.com/doc/231244155/Acts-20-28-Whose-blood-God-s-Or-Christ-s
Colossians 1:16, “all other things”: http://www.scribd.com/doc/209607822/Colossians-1-16-Is-the-translation-all-other-things-appropriate
1 Timothy 3:16, http://www.scribd.com/doc/76927834/Was-God-manifested-in-the-flesh-1-Timothy-3-16
Hebrews 1:6,8, https://www.scribd.com/doc/252268649/Does-Hebrews-1-6-8-prove-Jesus-is-God
Do the NW translators know Greek? http://www.scribd.com/doc/48234022/Did-the-New-World-Translation-Committee-Know-Greek
Translation Differences in selected verses: http://www.scribd.com/doc/59484457/Translation-Differences-Questions-and-Answers
The Trinity: http://www.scribd.com/doc/160286056/Does-the-Trinity-ever-make-sense
Was Jesus Created First? https://www.scribd.com/document/378080373/Was-Jesus-Created-First

Otros temas – en español – por el mismo autor:

Juan 1:1, ¿“un dios”?: http://www.scribd.com/doc/35899788/Traduccion-correcta-de-Juan-1-1-Lista-de-lecturas-alternativas
Juan 1:1, Listado de lecturas suplentes: https://www.scribd.com/document/358556923/Lista-de-lecturas-suplentes-a-la-tradicional-de-Juan-1-1
Juan 8:58, “yo soy”: http://www.scribd.com/doc/36126649/La-traduccion-correcta-de-Juan-8-58-Lista-de-lecturas-alternas-a-yo-soy
Juan 17:3, ‘adquirir conocimiento’: http://www.scribd.com/doc/74629981/Juan-17-3-%E2%80%98Adquiriendo-conocimiento%E2%80%99-de-Dios-y-Jesucristo
Colosenses 1:16, “todas las otras cosas”: http://www.scribd.com/doc/209601066/Colosenses-1-16-%C2%BFEs-la-traduccion-
%E2%80%9Ctodas-las-otras-cosas%E2%80%9D-apropiada
1 Timoteo 3:16: http://www.scribd.com/doc/77336247/%C2%BFFue-Dios-manifestado-en-carne-1-Timoteo-3-16
¿Enseña Hebreos 1:6,8 que Jesús es Dios?: https://www.scribd.com/doc/255738165/Ensena-Hebreos-1-6-8-que-Jesucristo-es-Dios
¿Acaso tiene sentido la Trinidad? http://www.scribd.com/doc/173779117/%C2%BFAcaso-tiene-sentido-la-Trinidad
¿Conocen los traductores de la TNM griego? http://www.scribd.com/doc/51623596/%C2%BFSabia-griego-el-Comite-de-la-Traduccion-del-Nuevo-Mundo

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