Blessed be ye poor: for yours is the kingdom of God; better rendered, blessed are ye poor, etc. It is the exact equivalent of the well-known Hebrew expression with which the Psalms begin: 漏???獵?寧 ?淚令漏?
斂?囹, which should be rendered, "Oh the blessedness of the man," etc.! This was probably the exact form in which Jesus began the sermon: "Blessed are the poor." He was gazing on a vast congregation mostly made of the literally poor.
Those Standing nearest to him belonged to the masses?봳he fishermen, the carpenters, and the like. The crowd was mainly composed of the trading and artisan class, and they, at least then, were friendly to him, heard him gladly, came out to him from their villages, their poor industries, their little farms, their boats.
The comparatively few rich and powerful who were present that day in the listening multitude were for the most part enemies, jealous, angry men, spying emissaries of the Jerusalem Sanhedrin, men who hated rather than loved the words and works of the Galilaean Teacher.
The literally poor, then, represented the friends of Jesus; the rich, his enemies. But we may conceive of some like Nicodemus, Joseph of Arimathaea, Gamaliel, or the wealthy patrician centurion, in that listening crowd, gently asking the Teacher as he taught, "Are only the poor, then, to be reckoned among thy blessed ones?"
Some such question, we think, elicited the qualifying words of Matthew, "Blessed are the poor in spirit,' with some such underlying thought as, "Alas! this is not very often the character of the rich."
It certainly was not while the Lord worked among men. While, then, the blessedness he spoke of belonged not to the poor because they were poor, yet it seemed to belong to them especially as a class, because they welcomed the Master and tried to share his life, while the rich and powerful as a class did not.
It runs indisputably all through the teaching of Paul and Luke, this tender love for the poor and despised of this world; full of warnings are their writings against the perils and dangers of riches.
The awful parable of the rich man and Lazarus gathers up, in the story form best understood by Oriental peoples, that truth of which these great servants of the Redeemer were so intensely conscious, that the poor stand better than the rich for the kingdom of God.
The kingdom of God. Not here, not now. Just a few drops from the river of joy which flows through that kingdom will sprinkle the life of his blessed ones while they live and struggle to do his will on earth; but the kingdom of God, in its full glorious signification, will be only enjoyed hereafter.
It is an expression which includes citizenship in his city, a home among the mansions of the blessed, a place in the society of heaven, the enjoyment of the sight of God?봳he beatific vision.