Matthew 5:3 Blessed are the poor in spirit: for theirs is the kingdom of heaven.
As I read commentaries on the above verse, the following one blessed me. I hope that you find it so also:
Commentary: Joseph Benson’s Commentary on the Old and New Testaments
[Text was divided into smaller sections for ease of reading. I thought the emboldened words significant.]
Blessed are the poor in spirit —
The word μακαριοι, here rendered blessed, properly means happy, and it may be better to translate it so, because our Lord seems to intimate by it, not only that the dispositions here recommended are the way to future blessedness, but that they immediately confer the truest and most noble felicity.
As happiness was the great end to which the wisest philosophers undertook to conduct their hearers, and as it is our common aim, and an object to the pursuit of which we are continually urged by an innate instinct, our Lord, whose great business in coming into the world was, to make mankind happy by making them holy, wisely and graciously begins his divine institution, which is the complete art of happiness, by pointing out the necessary connexion it has with holiness, and inciting to the latter by motives drawn from the former.
In doing this we cannot but observe his benevolent condescension. He seems, as it were, to lay aside his supreme authority as our legislator, that he may the better act the part of our friend and Saviour.
Instead of using the lofty style in positive commands, he, in a more gentle and engaging way, insinuates his will and our duty by pronouncing those happy who comply with it. And, in order to render his hearers more attentive, he proposes his doctrine in certain paradoxical dogmas, which, at first sight, may seem false to such as judge by appearance, but which, when attentively considered, are found to be most true.
Indeed, as an old writer remarks, “All the beatitudes are affixed to unlikely conditions, to show that the judgment of the word and of the world are contrary.”
By this expression, the poor in spirit, Grotius and Baxter understand those who bear a state of poverty and want with a disposition of quiet and cheerful submission to the divine will; and Mr. Mede interprets it of those who are ready to part with their possessions for charitable uses.
But it seems much more probable that the truly humble are intended, or those who are sensible of their spiritual poverty, of their ignorance and sinfulness, their guilt, depravity, and weakness, their frailty and mortality; and who, therefore, whatever their outward situation in life may be, however affluent and exalted, think meanly of themselves, and neither desire the praise of men, nor covet high things in the world, but are content with the lot God assigns them, however low and poor.
These are happy, because their humility renders them teachable, submissive, resigned, patient, contented, and cheerful in all estates; and it enables them to receive prosperity or adversity, health or sickness, ease or pain, life or death, with an equal mind. Whatever is allotted them short of those everlasting burnings which they see they have merited, they consider as a grace or favour.
They are happy, because theirs is the kingdom of heaven — The present, inward kingdom, righteousness, peace, and joy in the Holy Ghost, as well as the eternal kingdom, if they endure to the end.
The knowledge which they have of themselves, and their humiliation of soul before God, prepare them for the reception of Christ, to dwell and reign in their hearts, and all the other blessings of the gospel; the blessings both of grace and glory.
For thus saith the high and lofty One that inhabiteth eternity, whose name is Holy, 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. Isa_57:15; Isa_66:2.
And those in whom God dwells here shall dwell with him hereafter.
EXCERPTS FROM TWO EXTREMELY RELEVANT POSTS IN THIS BLOG:
Post: THE SINNER’S PRAYER: IF THAT IS HOW YOU WERE “BORN AGAIN,” THEN PLEASE READ THIS POST TO UNDERSTAND THE DANGERS THAT THREATEN YOUR SOUL!
Link:
Excerpt:
Edwards established a 5 stage process which he termed, the struggle of faith: 1) horror of being eternally lost; 2), the sinner’s attempt to stop sinning via his will power [it cannot be done independently of God’s Spirit]; 3), realization that only God can save him from sin; 4), conviction, the sinner beginning to see that God’s judgment is just; 5), awakening to God with genuine religious affections.
The following prominent Christians spent many years between stages 1 and 5 of Edwards standard of assessment for genuine conversion:
John Calvin, 12 years; Wesley, 23 years; Whitefield, 10 years; Fox, 12 years; Edwards, 5 years; Brainerd, 9 years; Newton, 6 years; Spurgeon, 4 years….
Rationale for excerpt:
Steps 1 and 2 of Edwards’ 5-step ‘struggle of faith’ require that one is reading God’s word, hearing preaching… such that he experiences conviction; furthermore, one must be struggling to quit sinning. Without that struggle, one will never arrive at the conclusions set forth in Edwards’ process.
Therefore, those Christians who do not know that they are sinners; that they have a depraved nature, which they have witnessed and struggled against, are not even at step one: they are likely not converted.
EXCERPT 2:
Post: JONATHAN EDWARDS: A GLIMPSE INTO HIS SPIRITUAL JOURNEY, PART 1
Link: https://sheeplywolves.com/jonathan-edwards-a-glimpse-into-his-spiritual-journey/
[This post uses text from: (Lawson, Steven J.. The Unwavering Resolve of Jonathan Edwards) In that book, Lawson examined Edwards 70 resolutions via Edwards actual diary (journal) entries. I purposed the post towards showing the value of journaling and of Edwards’ foundational and biblical conclusions.]
To help you grasp the significance of this excerpt, I am using the quote with which Lawson opened the chapter:
“I am tempted, perhaps foolish, to compare the Puritans to the Alps, Luther and Calvin to the Himalayas, and Jonathan Edwards to Mount Everest! He has always seemed to me the man most like the Apostle Paul. —D. MARTYN LLOYD-JONES”
So, if the following was true for Edwards, then how much more true for the typical born-again believer in the 21st century?
Excerpt:
Related Diary Entry:
Wednesday, Jan. 2, 1722–23. Dull. I find, by experience, that, let me make resolutions, and do what I will, with never so many inventions, it is all nothing, and to no purpose at all, without the motions of the Spirit of God; for if the Spirit of God should be as much withdrawn from me always, as for the week past, notwithstanding all I do, I should not grow, but should languish, and miserably fade away. I perceive, if God should withdraw His Spirit a little more, I should not hesitate to break my resolutions, and should soon arrive at my old state. There is no dependence on myself.
[my analysis of content in Edwards diary, to help readers see what sorts of things spiritual journals might consist: thoughts; related feelings; intention to discover motives. Content of the above entry: feeling / mood identified and acknowledged; observation and assessment of failing to make progress regarding resolutions; realization of the need of God’s Spirit to achieve his resolutions; realization of the impossibility of progressing in the strength of his own will.]
Lawson’s words which I copied and pasted into the post: One week later, Edwards again admitted his weakness and inability to keep the resolutions he was making. The problem was his heart, which remained deceitful. Even when he made a “strong resolution,” he had not the strength to keep it: “Wednesday, Jan. 9. At night. … How deceitful is my heart! I take up a strong resolution, but how soon doth it weaken!” Edwards was becoming an expert in his own inability.
[My analysis of diary entry contents: Content of above journal entry: feeling powerless or helpless to keep his resolutions because he was striving in his own strength; realization that his proud, self-sufficient heart kept urging him to strive in his own strength, to no avail.]
Lawson: The same humbling realization struck again the next week. Edwards found he was too weak to do anything spiritually pleasing to God. He lamented: “Jan. 15, Tuesday. … But alas! How soon do I decay! O how weak, how infirm, how unable to do anything of myself! What a poor inconsistent being! What a miserable wretch, without the assistance of the Spirit of God. … How weak do I find myself! O let it teach me to depend less on myself, to be more humble.”
[My analysis of diary entry: Content of above journal entry: observation and acknowledgement of his own proud, self-sufficient strivings to please God; observation of being in the quicksand of personal failure as a result; acknowledgement of vacillating between the habit of self-reliance and the newly borne desire to depend upon God; greater mistrust in self, based on these observations and assessments; feelings of helplessness, sinfulness and neediness… inherent in his words.]
Lawson: Coupled with Edwards’ awareness of his weakness was the recognition that he needed God’s power in order to keep his “Resolutions.” The preamble continues: “I do humbly entreat him by his grace to enable me to keep these Resolutions.” With these words, Edwards conceded that the experience of divine power in his pursuit of godliness was not automatic. He saw that he bore a real responsibility to “entreat” the Lord for sanctifying grace, a testimony and pledge of his full dependence on God.
[My analysis of diary entry: Content of the above diary entry: feelings of inadequacy; realization of the personal responsibility to actively seek the Lord’s grace to walk with Him; realization that pride was an obstacle because it kept moving him to obey in his own strength, to trust in self instead of seeking God’s help.] END EXCERPTS
SUMMARY:
I was very pleased to see that Jonathan Edwards struggled as I have come to see that I struggle. After reading his thoughts about the necessary dependence upon the Holy Spirit, I have come to view my struggles differently. Unfortunately, I see that I am not entreating sanctifying grace as I need to be; therefore, I am still failing often.
However, failings in one’s Christian walk are not useless. Analyzing them for motives, attitudes, wrong thinking… can help one do better in the future.
Also, acknowledging one’s failures enable one to move towards that blessed state of ‘poverty of spirit.’ It is the first beatitude for a reason. It is foundational to knowing the other blessed states the Jesus declared after it.