Luke 6:20Meaning & Commentary from the Church Fathers

Such a person is admirable and esteemed by God; the holy prophets convey this in scriptures, stating, "Whom shall I look upon but the humble and peaceful one, who trembles at My words?" The psalmist David also affirms that "the humble and lowly heart will not be humbled by God." Furthermore, the Savior invites us, "Learn of Me, for I am meek and lowly in heart." Although He mentions that the poor will be blessed, He does not specify that this applies solely to the spirit. The Gospel writers complement each other, at times relaying the same details and at other times filling in gaps left by one another, ensuring that nothing vital for the faithful is omitted.

Consequently, the "poor" that He declares blessed can be understood as those who are indifferent to wealth, free from greed, disdainful of trivial gifts, and who do not prioritize the allure of material possessions. The wise Apostle Paul articulates this well when he teaches, "Let your disposition be free from covetousness, being content with what you have," further reminding us, "having sustenance and means of habitation, let us be content with these also." For those tasked with sharing the life-giving message of the Gospel, it is crucial to maintain a mindset that is not preoccupied with riches but rather focused on spiritual treasures. This principle does not apply to all who possess wealth, but specifically to those whose hearts are set on accumulating it. They are the ones to whom the Savior's warning resonates: "Lay not up for yourselves treasures on earth."

Let us first examine the more extensive commandments. Blessed are the poor in spirit, for theirs is the kingdom of heaven (Matt. 5:3). Both Gospel writers place this blessing at the forefront, as it represents the foundation and source of virtues. One who disregards earthly concerns is deserving of eternal treasures. A person who is deeply entrenched in worldly attachments cannot attain the reward of the kingdom of heaven.

Blessed are the poor (Matt. 5:3; Luke 6:20). Not all who are impoverished are truly blessed, for poverty in itself can be neutral; those in need can embody both virtue and vice. We might consider blessed the beggar whom the wise man described: Better a righteous beggar than a deceitful rich man (Proverbs 19:22). Blessed is the sinner who cried out and was heard by the Lord (Ps. 33:7), the one impoverished by sin and by vices; in this beggar, the ruler of this world found no foothold (cf. Jn. 14:30), as he follows the example of the ultimate Beggar, Who, though rich, became poor for our benefit (2 Cor. 8:9). Thus, Matthew provided a deeper understanding by stating: Blessed are the poor in spirit—because they do not rise in arrogance or pride due to carnal reasoning.

Now let us discuss how St. Luke articulated four blessings to conclude with eight. We are aware that the cardinal virtues include moderation, justice, prudence, and courage. The one who is poor in spirit remains untainted; the mourner does not elevate himself but maintains gentleness and serenity; the one who weeps is humbled; the just person does not withhold from others what is common to all; the merciful individual gives freely from their own resources; one who is generous with their own does not covet another's possessions and does not harbor ill will towards their neighbor.

These virtues are interwoven and interconnected; possessing one virtue typically encompasses others; the saints exemplify singular virtues, and the most fruitful virtue is rewarded abundantly. Look at Abraham for instance—what hospitality! What humility! What holiness, for he rescued his nephew from peril! And what temperance, as he accepted nothing from the plunder. Because he stood out for his faith, he received not only the primacy of faith but also all other virtues (see Gen. 18:1-15; Gen. 14:11-16, 22; Gen. 15:5). Thus, each individual is rewarded in manifold ways for diverse motivations toward virtue, but in the virtue where one excels, they receive a more substantial reward.

Therefore, blessed are the poor in spirit (Lk. 6:20; Mt. 5:6). Here is the essence of moderation, which refrains from sin, overcomes worldly desires, and does not pursue temptation.

Conversely, if you immerse yourself in worldly pursuits and earthly concerns, you will be unable to attain the Lord's blessing. Hence, it is said, "The Lord is the God of the mountains, and not the God of the valleys." However, God remains the sovereign of all places and every creature, for He is the Creator of everything. Yet, the prophet's declaration that "the Lord is the God of the mountains and not the God of the valleys" bears significant spiritual insight. God humbly accommodates Himself to be the God of those whose faith soars upwards like mountains, embodying all the holy.

Mountains symbolize patriarchs, prophets, apostles, and martyrs, highlighting that our God is indeed the God of all these virtuous figures. Thus, we find the Lord declaring, "I am the God of Abraham, and the God of Isaac, and the God of Jacob." Furthermore, it affirms, "God is not the God of the dead, but of the living." Nonetheless, God does not presume to be the God of the valleys, which represent sinful and unfaithful individuals, those dwelling in lowliness. Hence, the wicked and sinners cannot rightfully claim the presence of God as their own, as they do not believe in Him nor acknowledge Him, owing to either pride or ignorance. By His divine nature, He is indeed the God of every creature, being their Creator; however, through His grace, He is specifically the God of those who follow His commandments and uphold faith.

Ultimately, the mountain from which the Lord blessed His disciples foreshadowed the image of the Church: the Church is likened to a mountain due to her elevated stature, standing high and casting down earthly dwellings, not through the weight of stone, but through the weight of holiness. To affirm that the Church is a mountain, consider the Scriptures: "Who shall ascend the mountain of the Lord, or who shall stand in his holy place?" For it cannot be asked of any earthly mountain, "Who shall ascend the mountain of the Lord?" as such mountains can be easily traversed by both humans and beasts. Indeed, it is rightly stated regarding the heavenly mountain of the Lord—the mountain of the holy Church—that only the blessed ascend to her faith and exalted life. Climbing such a mountain requires not physical exertion but the faith of the inner self.

Let us therefore consistently dwell upon this mountain with elevated faith and spiritual endeavors, so we may receive from the Lord those gospel blessings, which proclaim, "Blessed are the poor in spirit, for yours is the kingdom of God." The "poor in spirit" refer to those unencumbered by devilish pride or malicious arrogance, who embody the humility of the spirit through their faith; they are those who distance themselves from worldly riches, the covetousness of this age, and all earthly desires. The Lord affirms their blessedness by stating, "Blessed are the poor in spirit, for yours is the kingdom of God." While they may appear poor in the eyes of the world, they are rich in God’s sight; they might lack earthly possessions but are heirs to heavenly bliss; they reject worldly treasures only to gain the riches of the eternal kingdom and the treasures of everlasting life. Ultimately, the Lord denotes that the kingdom of heaven belongs to them: "Blessed are the poor in spirit, for yours is the kingdom of God." Such blessed poverty is indeed a treasure well earned! The first apostles boasted this same virtue, obtaining the riches of heaven.

Thus, if we find ourselves beggars in this world, let it not cause us despair, for the holy apostles too were seen as beggars in this life. Do you wish to acquire wealth even as a beggar—or rather to be rich through this poverty? Embrace righteousness, fervor, godliness, and mercy—these are your true riches with God, which cannot be seized by tax, thief, or even death itself. When we adhere to the commandments of the Lord and the faith of Christ, we gather the true treasures of heaven. As the prophet Tobiah advised his son, "We are impoverished, my son, but all the goods are yours if you fear the Lord." Therefore, let us cultivate a reverence for God in our hearts, so that we are able to receive every good gift!

This revelation took place in the renowned Sermon on the Mount, which serves as a comprehensive explanation of the New Testament's law in contrast to that of the Old Testament. It was delivered from a mountain—hence its name—and tradition more specifically identifies this place as the Horns of Hattin, located a two-hour journey from Tiberias. The mountain, distinguished by its two peaks over sixty feet high above the valley separating them, closely aligns with the Gospel narrative's accounts. Opa is conveniently situated near the Lake of Galilee, making the ascent quite manageable; before reaching the summit, there is a flat area where the audience could gather comfortably. Christ, adhering to the tradition of His era’s teachers, likely took a position on a rocky outcrop, allowing His divine message to reach the large congregation, among whom sat the newly chosen apostles at His feet. This assembly represented a significant moment in the emerging Church of Christ, reminiscent of the Old Testament congregation at Mount Sinai. However, unlike that earlier gathering, where nature itself quaked at the awe-inspiring presence of the unseen God, here, humanity clustered at the feet of the God made flesh, who spoke lovingly and mercifully amid a nature seemingly joyful at the news of redemption, eagerly anticipating its liberation from the curse brought about by humanity.

Assuming the sermon commenced in the early hours, the sun cast its soft golden rays across the blossoming landscape, revealing a breathtaking vista from the mountain: to the right, the tranquil surface of the enchanting lake shimmered, alive with activity in the neighboring towns and villages; to the north, the imposing Mount Hermon loomed, its snowy summit illuminated with vibrant colors by the sun's bright ascent. All of creation appeared to pause in hushed reverence, prepared to receive the words concerning the inception of God's kingdom on earth. Christ opened His sermon by outlining the characteristics of those who could join this new kingdom and partake of its promised joy. In the ancient Mosaic law, the basis of membership in Jehovah's chosen nation hinged on physical lineage and observable traits—such as descent from Abraham and circumcision—which alone conferred the rights belonging to Jehovah's reign. However, in the new kingdom, outward appearances hold no significance; instead, the inner virtue of a person, which is the foundation of true blessedness, is paramount. Thus, it is declared, "Blessed are the poor in spirit; for theirs is the kingdom of heaven." To enter this kingdom entails recognizing one's spiritual poverty, acknowledging distance from the original state of spiritual perfection, and nurturing a desire to return to that ideal. Only then does one become deserving of the divine grace that aids in achieving this lofty aim. This moment heralded a radical new way of life, distinct from the spiritual arrogance that once characterized the ancient world—a pride that falsely celebrated one's perceived spiritual richness. This so-called wealth, as later revealed (Acts 17), was, in fact, a form of profound destitution, serving only to obstruct the pursuit of the genuine spiritual treasure that Christ and His Apostles proclaimed.