I. The foundation of all is laid in poverty of spirit.  The word rendered ‘poor’ does not only signify one in a condition of want, but rather one who is aware of the condition, and seeks relief.  If we may refer to Latin words here, it is mendicus rather than pauper, a beggar rather than a poor man, who is meant.  So that to be poor in spirit is to be in inmost reality conscious of need, of emptiness, of dependence on God, of demerit; the true estimate of self, as blind, evil, weak, is intended; the characteristic tone of feeling pointed to is self-abnegation, like that of the publican smiting his breast, or that of the disease-weakened, hunger-tortured prodigal, or that of the once self-righteous Paul, ‘O wretched man that I am!’ People who do not like evangelical teaching sometimes say, ‘Give me the Sermon on the Mount.’  So say I. Only let us take all of it; and if we do, we shall come, as we shall have frequent occasion to point out, in subsequent passages, to something uncommonly like the evangelical theology to which it is sometimes set up as antithetic.  For Christ begins His portraiture of a citizen of the kingdom with the consciousness of want and sin.  All the rest of the morality of the Sermon is founded on this.  It is the root of all that is heavenly and divine in character.  So this teaching is dead against the modern pagan doctrine of self-reliance, and really embodies the very principle for the supposed omission of which some folk like this Sermon; namely, that our proud self-confidence must be broken down before God can do any good with us, or we can enter His kingdom.

The promises attached to the Beatitudes are in each case the results which flow from the quality, rather than the rewards arbitrarily given for it.  So here, the possession of the kingdom comes by consequence from poverty of spirit.  Of course, such a kingdom as could be so inherited was the opposite of that which the narrow and fleshly nationalism of the Jews wanted, and these first words must have cooled many incipient disciples.  The ‘kingdom of heaven’ is the rule of God through Christ.  It is present wherever wills bow to Him; it is future, as to complete realisation, in the heaven from which it comes, and to which, like its King, it belongs even while on earth.  Obviously, its subjects can only be those who feel their dependence, and in poverty of spirit have cast off self-will and self-reliance.  ‘Theirs is the kingdom’ does not mean ‘they shall rule,’ but ‘of them shall be its subjects.’  True, they shall rule in the perfected form of it; but the first, and in a real sense the only, blessedness is to obey God; and that blessedness can only come when we have learned poverty of spirit, because we see ourselves as in need of all things.