The Blessing of Spiritual Poverty

Matthew 5:1-3

March 24, 2002

 

How do you put into words the power and beauty, yet simplicity of the Beatitudes? Eight pithy statements combine to express the whole compass of the Christian life. Using language that is quite familiar in the Old Testament, especially the Psalms and Isaiah, each blessing signifies a particular mark of grace upon the lives of those who have received Christ in the gospel. Would we ask for any of these gracious attributes for ourselves apart from Christ? Sinclair Ferguson asks the question, "What eight things do you most want to see developed in your life?" [The Sermon on the Mount: Kingdom Life in a Fallen World, 13-14]. Without the grace of God operating in us we might say, power, prestige, worldly savvy, self-esteem, sexual attraction, and a list of other things valued by the world. But in Christ-as new creations-we seek a different character, that which is set forth for us by Jesus Christ in the Beatitudes.

 

No sermon has had more repetition and usefulness than the Sermon on the Mount. And probably no section of a sermon has been used (and abused) more than the Beatitudes. We can think of this section as exploding kernels of spiritual reality, or definitions of Christian character, or demonstrations of saving grace. In each beatitude particular aspects of Christian character are stated, and its corresponding reward promised. Though the Sermon to follow contains many imperatives, the Beatitudes offer no demands but simply express the effects of grace in the life of the believer [Leon Morris, The Gospel of Matthew, 95]. Martyn Lloyd-Jones rightly states, "...what we have here in each individual case [of the Beatitudes] is not a description of a natural temper, it is rather a disposition that is produced by grace" [Studies in the Sermon on the Mount, 35]. So the emphasis in the Beatitudes is upon grace-what God in Christ has already done, and continues doing in the life of every believer. Each Beatitude is a gift of God, not something wrought out of strong determination.

 

The first Beatitude, spiritual poverty, brings us face to face with ourselves, and the absolute imperative need of divine grace. Jesus minces no words in setting it forth as the gateway into the kingdom of heaven. I can think of absolutely nothing that stands diametrically opposed to the spirit of the world more than this first Beatitude. And yet Jesus affirms that without it, without poverty in spirit, a person will not enter the kingdom of God. If indeed those who are conscious of their spiritual poverty are the ones who enter the kingdom of heaven, then does it not bear upon us the necessity of discovering what spiritual poverty is all about? Eternal blessings are found in the most unlikely condition: spiritual poverty. Are you one who is poor in spirit? Let us investigate this Beatitude and portion of God's Word, and let us do so, asking the Holy Spirit to speak to us, expose our hearts by the Word, and work in us the character of Jesus Christ.

 

I. The pattern for practice

 

The next few months will be given to looking at Matthew 5-7 in detail, but it will help us to consider something of the nature of this Sermon as we approach the Beatitudes [this is a continuation of the study begun last week]. We find Jesus responding to the crowds by teaching. He assumed the normal scribal position of sitting down, with the disciples likely at his feet, and the crowds gathered about him. "He opened His mouth and began to teach them," was a common Hebraism that emphasized the solemnity of what he was about to speak. The Sermon on the Mount sets forth both a divine standard for all who believe, and the ongoing practice of Christian living.

 

1. A standard

 

To set something as a standard implies that it is a rule of sorts, something by which all other things are to be compared. The standard for all timepieces is adjusted to "Greenwich Mean Time." Measurements are based upon particular standards of length, weight, and density. So how are we to measure our progress in sanctification? What are we to use as a standard for Christian living? Some would say, 'We just look to Christ, live as he lived, and that will be fine'. While there is much truth in this, it is very hard for us to practice experientially without seeing something objective to direct us. That is where the Sermon on the Mount comes in. It certainly reflects the character and practice of Christ, but it is set forth in objective propositions so that we can grasp in no uncertain terms what Jesus calls for in those who are under his rule. Guess work is left out; subjective opinions on 'what would Jesus do' find no place. Christ makes plain what the Christian life is about in both standard and practice.

 

Jesus was setting forth truth for all disciples. "His disciples came to Him," and then "He opened His mouth and began to teach them." The Twelve had not been appointed at this time, but we see our Lord laying the groundwork for the seriousness of being a follower of Jesus Christ. I think this is so important for us to get in our minds. This is not an "optional" section of Scripture for those who want to go deeper. This is Christianity! And if it does not strike an interest in your heart, if it does not weigh upon you to some degree, then you must face the fact that you are not a Christian.

 

His instructions cover all arenas of life. John Stott has given a helpful breakdown of the Sermon, demonstrating that it covers all of life.

a. A Christian's character (5:3-12): the beatitudes emphasize eight principal marks of Christian character and conduct, especially in relation to God and to men.

 

b. A Christian's influence (5:13-16): the two metaphors of salt and light indicate the influence for good which Christians will exert in the community if (and only if) they maintain their distinctive character as portrayed in the beatitudes.

 

c. A Christian's righteousness (5:17-48): what is to be the Christian's attitude to the moral law of God? Is the very category of law abolished in the Christian life, as the advocates of the 'new morality' and of the 'not under law' school strangely assert? No. Jesus had not come to abolish the law and the prophets, he said, but to fulfil them. [He gives us six illustrations of how the law is practiced, e.g., regarding murder, adultery, divorce, swearing, revenge, and love. He affirmed the Old Testament Scriptures and clarified their implications].

 

d. A Christian's piety (6:1-18): [instead of pretension and show, Jesus calls for genuine devotion in giving, prayer, and fasting].

 

e. A Christian's ambition (6:19-34): the 'worldliness' which Christians are to avoid can take either a religious or secular shape. So we are to differ from non-Christians not only in our devotions, but also in our ambitions. [This will involve attitudes toward wealth, possessions, and such basic issues as food, drink, and clothing. Here is the clearest, sanest instruction for Christians to not live in anxiety but trust in the Lord].

 

f. A Christian's relationships (7:1-20): [all relationships have changed through Christ, so he instructs us in how to relate to both fellow believers and those who are unbelieving].

 

g. A Christian's commitment (7:21-27): the ultimate issue posed by the whole Sermon concerns the authority of the preacher [i.e., Jesus]. It is not enough either to call him 'Lord' (21-23) or to listen to his teaching (24-27). The basic question is whether we mean what we say and do what we hear. On this commitment hangs our eternal destiny. Only the man who obeys Christ as Lord is wise [adapted from Christian Counter-Culture: The Message of the Sermon on the Mount, 1978, pp. 24-26].


 2. A practice

 

The Sermon on the Mount is to be practiced now! It is not for some future age, as some have taught in dispensationalism, and thus leaving room for the carnal Christian myth. There is not one indicator in the sermon that Jesus was leaping over the present for a future idyllic life. He was speaking to those who called themselves believers, and how they were to live day by day. He states in the Beatitudes the character of the believer through the grace of God, and then gives one demand and exhortation after another in the balance of the Sermon to show how the Christian is to live in every facet of life. Many have ingeniously interpreted the Sermon in ways to avoid its demands. But we must not be so arrogant as to pass over the teaching of our Lord concerning the practice of his followers. Instead, we must see that he amplified and expanded the Ten Commandments in the most practical ways.

 

But I must add that any reading of the Sermon on the Mount will bring either condemnation in the sense that it is holy law that holds everyone accountable, or it is the life of the Christian that must be lived in dependence upon a constant supply of divine grace. On one hand it exposes hypocrisy, sinful passions, and may even reveal an unregenerate heart. This portion of God's Word helps us to see and understand the gospel of Jesus Christ. We are held accountable by the demands of Christ, and His explanation of the character that God approves. If we find ourselves wanting, then it is a call to examine ourselves in light of the gospel, and to seek Jesus Christ until we know the joy of saving grace in our lives.

 

On the other hand, the Sermon encourages holiness, and shows in the most practical ways of how the kingdom of God is about living under the reign of Christ, while simultaneously receiving grace to obey him. Nowhere is this clearer than in the Beatitudes, so let us consider them in general, and then step into the doorway of the Beatitudes.

 

II. Beatitudes in general

 

As we consider the Beatitudes, we must acknowledge that none of the qualities set forth in these eight axioms of the Christian faith are natural to us. Apart from God's grace we cannot exercise any of the character qualities that are to be supernaturally part of every believer. I realize that a large part of the so-called Christian world would state just the opposite. Many years ago, Charles Sheldon wrote a popular novel entitled, In His Steps. The story tells of a community that decided to model their lives after Christ, so in one incident and relationship after another, people laid aside their natural tendencies to anger, lust, evil speech, greed, etc., and attempted to do what Jesus would do in a given situation. Though fascinating, the novel had a fatal flaw. We cannot do what Jesus would do, or follow in His steps apart from saving grace. We must have a new heart if we are to live the part of a Christian in a fallen world. This has been the same basic problem with the popular "WWJD"-What Would Jesus Do emphasis. While I certainly applaud any exercise of self-restraint in our day, and attempts at morality, I think that many will be duped into believing that wearing a WWJD bracelet or signing a pledge or attending a rally puts them into a right relationship with God. It is artificial, and even detrimental to attempt to live the Beatitudes or the Sermon on the Mount or some perceived model of Christ without first being born of God. Instead, we should see the Beatitudes and Sermon on the Mount as the sharp instrument of God in upbraiding us for our sin, and exposing the wickedness of our hearts, and showing us the need for the grace of God in Christ.

 

1. Kingdom norms

 

Beatitudes are both reality and a pathway to pursue. As reality, we find them describing the sort of character that should be evident in the believer. Not that every aspect of it will be fully developed in any of us; but the root and basis of each beatitude should be evident in us as Christians. The Beatitudes also provide a pathway to pursue, as Jesus Christ sets forth what is a present reality for the Christian, yet an ongoing development through sanctification. Knowing that we have room to grow in each Beatitude will help to keep us focused in our spiritual disciplines and devotion.

 

Don Carson calls the Beatitudes "The Norms of the Kingdom," for he finds in them the collective summary of Christian character [The Sermon on the Mount, 16]. I think that it is vital that we see this as kingdom norms and not some unusual display of Christianity. You will notice that both the first and last Beatitude have the same reward, "for theirs is the kingdom of heaven." This serves as a grammatical indicator in the same way that we might use brackets. It shows that each Beatitude is about the kingdom, and kingdom life, hence "the Norms of the Kingdom."

 

This kingdom, as we have seen, involves both present and future. It made its grand entrance when Jesus came into the world declaring that the kingdom of God is in your midst. The acts of healing and demonstrations of divine power we saw in last week's study were evidences that the kingdom was present. And the kingdom is still present in every believer. The Church is not the Kingdom because externally it is a mixed multitude, containing both regenerate and unregenerate. But those in the visible, external Church who are in union with Jesus Christ are in the kingdom, and each of the "kingdom norms," characterize their lives. There is also a future dimension to the kingdom when it will be surrendered to the Father through the Son, and all of its grand fullness will be displayed to the glory of our Redeemer forever.

 

2. Divine approval

 

"Blessed" is often translated as 'Oh the happiness of,' in order to convey something of the concept found in "blessed." While this has some commendation, it lacks the force that the word conveys for it is strictly subjective and oriented around the emotions or feelings. When we think of blessing we often think of either a kind acknowledgement toward someone or a tangible gift given to us. It implies a sense of personal enjoyment or benefit bestowed.

 

Instead, the word "blessed" as it is used in this context refers to God's approval. It is the divine approbation and authentication upon the life of the one who has entered into union with Christ. The divine approval comes as an affirmation that grace has been shown in that particular sinner, so that he is now justified before God through Jesus Christ. This is why Martyn Lloyd-Jones has written "...there is no more perfect statement of the doctrine of justification by faith only than this Beatitude" [42].

 

I think that it is beautifully illustrated in the story of the Pharisee and the tax collector. Jesus told of two men going down to the temple to pray: one a Pharisee-self-assured, confident, certain of his standing before God, and one a tax collector-who could only cry for mercy. The Pharisee began to boast in the presence of God of all that he did. He was feeling rather smug, especially when he caught a glimpse of the tax collector and then compared his deeds to this despised man. But the tax collector demonstrated what it means to be "poor in spirit." Rather than raising his head in boast, he stood at a distance, realizing that he was in the presence of the holy God, and would not even lift up his head because he was weighed down with his shame over sin. Instead of comparing himself to the Pharisee, he compares himself to God. He beat his breast, and cried to God for mercy to him, the sinner ("the" is emphatic in the text). Jesus' comments help us to understand what he meant by "blessed." "I tell you, this man went down to his house justified rather than the other; for everyone who exalts himself shall be humbled, but he who humbles himself shall be exalted" (Luke 18:9-14). He found approval before God; the smile of heaven was upon him. That is precisely the idea conveyed in "blessed are the poor in spirit, for theirs is the kingdom of heaven."

 

III. Doorway to the beatitudes

 

Unless you are "poor in spirit," then none of the other Beatitudes will find a place in your life. Yes, you might exercise some of these qualities to a degree, but the whole of them will not, cannot be present in your life.

 

1. Correcting misunderstanding

 

Perhaps it is best to correct a few misunderstandings of this Beatitude. By "poor in spirit," Jesus was not referring to material or financial poverty. This has been the error of many groups through the centuries, including the ancient Franciscan monks and even the modern day liberal. It is the idea that if you are poor, then you are in a special relationship to God as though poverty equates to spirituality. And so some have given away their treasures and taken a vow of poverty in order to obtain the favor of God. While there is certainly commendation in not being strapped by the things of the world, such a vow cannot merit God's approval; that comes only through Jesus Christ's merits.

 

It is also not a natural weakness or a mousy spirit or one who has an inferiority complex. Some have tried to embrace poverty in spirit by reminding everyone around them of how humble and lowly they are! Others have a natural, "wallflower" mentality, so that they shrink from any attention or notice. None of these things equate to poverty in spirit.

 

2. Spiritual bankruptcy

 

I think that the simplest way to express it is "spiritual bankruptcy." "Poor in spirit" is the realization that you have no assets to commend yourself before God. You have no capital with which to bargain at the throne of judgment. Like David in Psalm 34:6, who said, "This poor man cried and the Lord heard him, and saved him out of all his troubles," you realize that unless God comes through you will face the certainty of his judgment.

 

It is the realization that you can never get to a point or a state of righteousness through your own efforts. You can never find God's approval through service or sacrifice or noble deeds. You acknowledge that all your deeds are as filthy rags and as a faded leaf (Isa 64:6). As Paul, you look at all the list of things you have done that the world considers noble and religious, and you count them but rubbish in order that you may gain Christ (Phil 3:7-9). Here is where so many fall short of the grace of God in salvation. They think that their performance level or lifestyle or deeds provide them a cover from judgment, that somehow they are exceptions to the divine pronouncement of judgment against all lawbreakers. But until they are "poor in spirit" they will never be part of the kingdom of God.

 

"Poor in spirit" is also the realization of one's inward poverty, so that the sinner loathes and even hates his wickedness, knowing that it displeases the Creator and Judge, and knowing that it has damned him before God forever. And so as a beggar who has nothing in his hands to bring, he casts himself upon Christ alone, and finds Jesus Christ to be infinitely satisfying for all of life ["Nothing in my hands I bring, simply to Thy cross I cling"].

 

This spiritual attitude is also the realization of the completely dissatisfying offers of the world. Paul expressed it like this, "But may it never be that I should boast, except in the cross of our Lord Jesus Christ [that's poverty of spirit!], through which the world has been crucified to me, and I to the world" (Gal 6:14). He realizes that he is a debtor to grace for all of eternity, and he gladly boasts only in that which God approves.

 

How do we develop poverty of spirit in our lives? I was helped much by Lloyd-Jones simplicity at this question. "The way to become poor in spirit is to look at God." There it is. It is not by traveling to Tibet and climbing a mountain to meet with a Buddhist monk! It is not by taking a vow of poverty or by selling everything one has. It comes by looking at God. "Read this Book about Him," writes Lloyd-Jones, "read His law, look at what He expects from us, contemplate standing before Him. It is also to look at the Lord Jesus Christ and to view Him as we see Him in the Gospels" [52]. That is why it is vital that we read God's Word, and hear God's Word through preaching and teaching. For it is as we see God that we are brought to poverty in spirit.

 

Let me see if a story from our Lord might help. You will recall the story of the Prodigal Son, that young man who was so full of himself, so consumed by desires to satisfy his flesh, so corrupted by the influences of the world, that he left the father and journeyed to a foreign land where he wasted all that he had on the vanity of the world. He was having the time of his life, or so he thought, until a famine struck and his treasure chest ran dry. Then he was faced with his own need, but that still was not enough until he thought of his father. Did he say, "I'll claim my rights of sonship and get back into the land of plenty"? No, instead he gazed with his mind upon the father, recognized his unworthiness, and decided that he would go to his father and appeal to him, not as a son, but expressing his unworthiness, asking to become a hired servant. That is what it means to be "poor in spirit," you see your unworthiness before the Lord, you see your desperate need of him, and you see him alone as your hope and satisfaction.

 

Are you poor in spirit? Do you see Christ above all for your life? Are you seized with your own unworthiness of the mercy of God?

 

Conclusion

 

"Poor in spirit," we must admit by the world's way of thinking, those are strange words. But in terms of the kingdom of God, they are critical words. Are you poor in spirit? Then you are part of God's kingdom, and glorying in the rule of Christ over your life.

 

Do you lack this spiritual poverty? Then look upon God through the Word. See Him, read and contemplate his Law, think upon the Sermon on the Mount. Get your eyes so full of Him that you see yourself for what you really are, then, in the words of Augustus Toplady ("Rock of Ages"),

 

                        Nothing in my hand I bring,

                                    Simply to Thy cross I cling;

                        Naked, come to Thee for dress

                                    Helpless, look to Thee for grace;

                    Foul, I to the fountain fly;

                                    Wash me, Saviour, or I die.

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