Matthew 5:3

Blessed. Greek makarios (singular makarios), meaning “happy” or “blessed”; Hebrew ashre, also “happy” or “blessed” (see Ps. 1:1). Both are generally translated “blessed” in the KJV, sometimes “happy” (1 Kings 10:8; Ps. 127:5; Prov. 29:18; John 13:17; Acts 26:2; 1 Peter 3:14). The English “blessed” today aligns more with Greek eulogetos, “blessed” (Luke 1:68; 1 Peter 1:3), from eulogeo, “to speak well of,” “to praise,” “to honor” (Matt. 5:44; 21:9; 26:26; Rom. 12:14).

The English “beatitude” derives from Latin beatitudo. In the Latin Vulgate, each statement in the first section of the sermon begins with beati, equivalent to makarioi.

Makarios appears nine times in verses 3-11, but verses 10 and 11 refer to the same aspect of Christian experience and are considered one beatitude, leaving eight beatitudes. Luke gives only four beatitudes (Luke 6:20-23), corresponding to the first, fourth, second, and eighth of Matthew, but adds four corresponding woes (vs. 24-26).

At the sermon’s opening, Christ addresses the supreme human desire—happiness. This desire was implanted by the Creator to lead man to true happiness through cooperation with God. Sin occurs when men seek happiness as an end in itself, bypassing obedience to divine requirements.

Thus, Christ proclaims that the kingdom’s main objective is to restore Eden’s lost happiness to men’s hearts. Those who enter by the “strait” gate and “narrow” way (Matt. 7:13,14) will find true happiness—peace and joy that come only when “the peace of God, which passeth all understanding,” keeps their “hearts and minds through Christ Jesus” (Phil. 4:7). Christ left this peace with His followers, a peace the world cannot give (John 14:27). Happiness comes only to those at peace with God (Rom. 5:1) and fellow men (Micah 6:8), walking according to the two great commandments (Matt. 22:37-40).

Poor. Greek ptochos, indicating deep poverty, from ptasso, “to crouch,” “to cower” (Mark 12:42; Luke 4:18; 6:20). Here it refers to those in dire spiritual poverty, keenly sensing their need for the kingdom’s blessings (Acts 3:6; Isa. 55:1). Those who do not feel their spiritual need, thinking themselves “rich, and increased with goods” and “in need of nothing,” are “wretched, and miserable, and poor” (Rev. 3:17). Only the “poor in spirit” will enter the kingdom; others decline its blessings.

Theirs. A sense of need is the first condition for entrance into God’s kingdom (MB 7,8). The publican in the parable was justified because he recognized his spiritual poverty (Luke 18:9-14). There is no room in the kingdom for the proud, self-satisfied, or self-righteous. Christ bids the poor in heart to exchange poverty for His grace.

The kingdom of heaven. Christ speaks here primarily of the present kingdom of divine grace in the hearts of those who accept His sovereignty (Matt. 4:17; Luke 4:19). The Jews conceived the kingdom as a force compelling nations to submit to Israel, but Christ’s kingdom begins within men’s hearts and overflows with love.