Matthew 5:3Meaning & Commentary from the Church Fathers

Although another method of reconciling the two may occur to us; namely, that our Lord was first with His disciples alone on some more lofty peak of the mountain when He chose the twelve; that He then descended with them not from the mountain entirely, but from the top to some expanse of level ground in the side, capable of holding a great number of people; that He stood there while the crowd was gathering around Him, and after when He had sate down, then His disciples came near to Him, and so to them and in the presence of the rest of the multitude He spoke the same sermon which Matthew and Luke give, in a different manner, but with equal truth of facts.

Since pride led to the downfall of the devil and brought low the first created being, who aspired to divinity after partaking of the tree, becoming the source of all evils, He offers humility as the counteracting remedy and positions it as the root and foundation of all virtues. Should humility be overlooked, all other achievements, though they may ascend to the heavens, will ultimately be forfeited, as exemplified by the Pharisee. The corresponding reward for humility is fitting: the highest honor is bestowed upon the most profound dishonor, which is unparalleled. Cloaked in the guise of blessings, He presented these commandments, making His teachings more palatable. Initially, it was necessary to address them gently, gradually guiding them to the commandments. Why did He choose the term poor instead of humble? Because the concept of being poor encompasses a deeper essence of humility. There exist various expressions of humility; one can be humble to a certain extent, while another may embody exceptional humility. The latter is affirmed by the blessed David, who said, "A broken and contrite heart, O God, you will not despise" (Psalm 51:17).

Therefore, “Blessed are the poor in spirit, for theirs is the kingdom of heaven.” It is important to note that He did not say merely, “Blessed are the poor,” but specified, “the poor in spirit.” Not all forms of poverty are blessed; sometimes poverty arises from harsh circumstances, occasionally it results from immoral conduct, and at times it reflects divine displeasure. However, spiritual poverty—defined as the state of those who, by their own reasoning and volition, willingly choose to be impoverished for the sake of God, renouncing worldly goods and willingly relinquishing their possessions—is what He justly declares as blessed. Such individuals are truly the poor in spirit, “for theirs is the kingdom of heaven,” as through their voluntary poverty, they attain the wealth of the celestial kingdom.

While we encounter many individuals in poverty, their lack of material possessions does not inherently render them blessed. It is not the mere state of being poor that confers this blessing but rather the acknowledgment of a godly form of poverty. Many possess few worldly goods yet have not turned away from their transgressions and remain distant from faith in God; thus, they cannot be deemed blessed. Therefore, we must discern who the truly blessed are, as the Lord states: Blessed are the poor in spirit, for theirs is the kingdom of heaven. He denotes that those are blessed who, having scorned the riches of the earth and discarded material wealth to become enriched in God, willingly choose to be poor in worldly terms. Although they may seem impoverished in the eyes of the world, they are regarded as wealthy in the sight of God; they may experience lack in this life, yet they are rich in Christ.

The Lord established this principle as a cornerstone, recognizing that without it, even those dwelling in heaven would find no benefit if they were to harbor pride—referred to as madness in Greek, by which the devil, Adam, and many others fell. Therefore, anyone aiming to uphold the commandments must begin with the fear of God to avoid falling into the depths of despair.

Moreover, emulating the exemplary faith of early Christians, we ought to possess nothing individually but share all things in common, just as the first believers are described: “But to the people that believed there was one heart and one soul; and not one of their possessions said their own things, but they had all things in common.” Further, it is noted: “If any carry anything of value, those who sell bring the proceeds and lay them at the apostles' feet: and it is distributed to anyone in need, should anyone ask” and “But all who believed were together, and had all things in common” (Acts 4:32, Acts 4:34-35; Acts 2:44). This quality is termed poverty of spirit. Nonetheless, it is permissible for individuals to take from the shared resources as much as needed for sustenance and clothing in a manner akin to others, while rejecting excess and frivolous embellishments. Ascetics and monks are especially called to embrace this virtue, not concerning themselves with even the essentials of food and clothing, but enduring their absence in hope of a greater treasure in heaven, keeping in mind the words of the Apostle: “Until this hour we hunger, and thirst, and are naked, and suffer, and wander, and labor, working with our own hands. We are persecuted, yet we bless; we suffer, yet we endure; we are defamed, yet we are comforted; as if the world were cut off, we are treated with contempt by all” (1 Corinthians 4:11-13). It is for such endurance that Christ promises His heavenly kingdom. However, those who acquire and utilize wealth righteously—especially by giving for church purposes, aiding the needy, or assisting the poor and infirm—follow the example of Zacchaeus, who declared before Christ: “Behold, Lord, I give half my possessions to the poor: and if I have wronged anyone, I will restore it fourfold” (Luke 19:8). Conversely, those who fall into destitution through indulgence and excess cannot expect to be rewarded by God for such poverty. Rather, they must repent for their squandering and misuse of resources. Yet, the faithful should not withdraw their charity. If they choose the path of moderation, they will not be lacking in their reward.

Those who are wealthy can indeed embody humility in spirit if they recognize that material riches are fleeting and do not compensate for a deficiency in spiritual wealth. ‘For what will it profit a man if he gains the whole world, and forfeits his soul? Or what shall a man give in exchange for his soul?’ (Matthew 16:26). CAN PHYSICAL POVERTY CONTRIBUTE TO SPIRITUAL HUMILITY? Physical poverty can enhance spiritual humility if it is embraced voluntarily by a believer for the sake of God. The Lord Jesus Christ instructed the rich man: ‘If you want to be perfect, go, sell what you possess, and give to the poor, and you will have treasure in heaven; and come, follow Me’ (Matthew 19:21). WHAT DOES THE LORD PROMISE TO THE HUMBLE IN SPIRIT? The Lord assures the humble in spirit of the kingdom of heaven. HOW DO THE HUMBLE IN SPIRIT INHERIT THE KINGDOM OF HEAVEN? The kingdom of heaven is granted to the humble not only in this life through their faith and hope but will be fully realized in the life to come through their share in eternal joy.

The Gospel provides the example of Lazarus.

II. We now apply the attributes of physical poverty to spiritual poverty. A beggar in spirit genuinely perceives his own spiritual deprivation; he acknowledges his utter lack of merit and anticipates everything from God's mercy. He understands that he cannot conceive of or desire anything good apart from God's assistance and that true goodness is only achievable through the grace of Jesus Christ. He views himself as more sinful and inferior compared to others, consistently self-criticizing and refraining from judging others. He perceives his soul’s condition as filthy and dark, continually beseeching the Lord Jesus Christ for cleansing and renewal. He shelters himself in God’s presence, knowing there is no safety outside His embrace. He regards his possessions as divine gifts, expressing gratitude to the divine Benefactor by generously sharing with those in need. This is the essence of being poor in spirit. Such a spirit is blessed, as the Lord declares, for where there is humility and awareness of one’s neediness, God is present, and where God is, there exists the remission of sins, peace, illumination, liberation, fulfillment, and joy. The Lord was sent to proclaim the Gospel to the poor, as it is stated: "I have sent the gospel to the poor" (Luke 4:18). This invitation is aimed at the humble, as those who are proud repel God's grace and become spiritually barren. Do we not see people eager to assist those in genuine need? How much more is God's compassion available to the spiritually impoverished! He responds lovingly to their calls, pouring out His spiritual riches upon them. It is said, "Are not the valleys abundantly watered with moisture; are not the valleys blooming and fragrant? Do not mountains have snow, ice and lifelessness?" The high mountains symbolize pride, whereas the valleys represent humility; "every wilderness will be filled, every mountain and hill will be humbled" (Luke 3:5). The Lord opposes the proud but bestows grace upon the humble (James 4:6).

III. Therefore, blessed are the poor in spirit, for they consider themselves of no worth—"for theirs is the kingdom of heaven."

**Instruction on Types of Spiritual Humility**

I. Jesus Christ exemplifies humility and desires us to emulate His meekness: "Learn of me, for I am meek and lowly in heart" (Matt. 11:29). Who, then, is humble?

II. The humble are those who recognize their unworthiness before both God and humanity. Their humility manifests in the following ways: a) Humility fears God, strives to please Him, avoids evil, and reverently fulfills His commandments. It relies entirely on divine mercy and assistance, continually attributing all aspects of life to God. Joyful acceptance arises from His goodness, while adversity is viewed through the lens of divine mercy. Such individuals labor for God with all their strength, resources, and peace of mind, drawing inspiration from saints like the Blessed Virgin Mary, the Prophets, Moses, David, and the Apostles, whose actions were deeply rooted in humility. b) Humility honors those in authority with respect and prays for their well-being. Among peers, it encourages mutual kindness and support. In times of difficulty, humility exhibits patience, conceals grievances, and tolerates slights with the hope of fostering love towards others. Toward those in distress, humility shows compassion, forgives wrongs, shares in their joy, and empathizes with their struggles. Thus, humble individuals garner goodwill and favorable regard from others. c) The humble maintain a modest view of themselves, recognizing their frailty and sinfulness, constantly in need of God's grace. They do not compare themselves with others but acknowledge all good gifts come from God. Even those blessed with talents or wealth attribute their endowments to God's grace rather than their merit.

III. The manifestations of humility are as vast as the ocean. It is unnecessary to quantify humility but vital to embody it. Let us strive for this essential virtue, according to Christ’s teaching: "Learn of me, for I am gentle and lowly in heart."

**The Need for Humility in Our Lives**

I. Humility should be integral to our existence, akin to water for fish. It must permeate our speech and thoughts. Let us reflect on what compels us to humility.

II. a) Both body and soul urge us to humility. The body is inherently fragile; we arrive in this world weakened and susceptible to illness. Even sustenance is insufficient to guarantee longevity, as many perish in youth due to bodily decay. Those who live long usually succumb to ailments, and at death, the body returns to dust. No aspect of physical existence—strength, sustenance, or attractiveness—can shield us from deterioration. Thus, we are reminded of our mortal condition, and humility is a befitting response. b) Our souls similarly present reasons for humility. Though endowed with reason, free will, and immortality, the soul is vulnerable to passions and sin. Who among us is free from moral blemishes? If we claim sinlessness, we deceive ourselves, for it is said, "If we say that we have no sin, we deceive ourselves, and the truth is not in us" (1 John 1:8). Given our spiritual frailties, pride is unwarranted. Should we not, in light of our weaknesses, humble ourselves before God and our fellows? A sinner burdened by sinful inclinations should not boast. Even in purity, all goodness derives from God, and we ought to recognize our contentment as rooted in divine grace (2 Cor. 3:5). Christ Himself instructs, "Without me you can do nothing," highlighting that any virtue we possess is a grace bestowed by God. Such virtues should remind us of our weaknesses and draw us nearer to humility. c) Furthermore, humility pleases God—a fact evident throughout scripture. He blesses the humble while resisting the proud (1 Pet. 5:5). History shows us that humility has saved many: Noah from the flood, Moses from wrath, David from his enemies, and Mary from judgment. If this alone doesn’t persuade us, let the voice of our Savior encourage us: "Learn from me, for I am gentle and lowly in heart" (Matt. 11:29).

III. May we, beloved, embrace humility, acknowledging our weaknesses and recognizing pride as an unworthy aspiration.

**Pursuing Heavenly Over Earthly Glory**

I. There is no greater virtue than humility or spiritual poverty, which aligns us with Christ, who calls us to follow His example (Matt. 11:29). The Savior promises the humble the greatest reward: "Blessed are the poor in spirit, for theirs is the kingdom of heaven." Humility, as St. John of the Ladder states, is the gateway to the kingdom of heaven. It encompasses love; only a humble heart can truly love, making humility the root of all virtues.

II. Throughout history, the saints exemplified humility alongside remarkable virtues. Consider Abraham, who referred to himself as "earth and ashes" while being the father of believers; David, who called himself "a worm and not a man" despite being a revered king; Paul, who proclaimed himself "the least of the apostles"; and Mary, who acknowledged God's regard for her humility as she carried the Son of God. These examples illustrate that humility characterized even the loftiest lives.

III. Yet, why should we shun human praise? a) Firstly, because glory can weigh heavily on the soul. It challenges not only the passionate but also the vigilant. The desert father, Macarius, recounted a case where a gifted healer succumbed to pride due to the acclaim he received. A notable holy man in Egypt was led into temptation by the very fame that once elevated him until he implored God for deliverance. Through humbling trials, he rediscovered his reliance on God’s grace. b) Secondly, worldly glory is inherently empty and undeserving of pursuit by Christians called to seek eternal, spiritual recognition. According to St. Tikhon of Zadonsky, worldly honor is superficial, soon fading in trials or death. True nobility lies not in earthly titles but in one's spiritual state, revealing that earthly accolades are but fleeting shadows. c) Finally, therefore, my beloved, let us renounce fleeting, superficial glory and strive for internal, spiritual honor. Metropolitan Philaret of Moscow eloquently remarked that true glory is found in a purified heart—where one dwells with God through faith. The transformation of our hearts aligns us with authentic praise, leading us to glory beyond that which this world offers.

In all these ways, may we endeavor to embody the humility that draws us closer to God, preparing us for the everlasting glory that awaits. Amen.

Because the former term conveys a deeper meaning than the latter" (Chrysostom). Those who embody this quality are recipients of the Kingdom of Heaven (cf. note to Mt. 3:1), meaning they are prepared and deemed worthy to inherit joy in the Kingdom, for the humble, aware of their guilt and lack of worthiness, completely entrust themselves to Divine grace without depending on their own spiritual abilities, and grace guides them to the Kingdom. Humility serves as the gateway to the Kingdom of Heaven.