Blessed are the poor in spirit for theirs is the kingdom of heaven
Isaiah 61; Matthew 5:3
According to Matthew, Jesus comes as King to bring the true end to exile (Matthew 1:1-17). He is named as “Saviour” and “God with us” (Matthew 1:18-25). He is the desire of all nations (Matthew 2:1-12) who is also the true Israel – going down into Egypt and rising back up again (Matthew 2:13-23). He is the Coming Lord proclaimed by all the prophets – culminating with John (Matthew 3:1-12). He is baptised into our situation (Matthew 3:13-17), coming through the waters and into the wilderness (Matthew 4:1-11). As our Champion, He defeats our enemy then proclaims the good news of His kingdom. Everywhere He goes He brings righteousness, peace and restoration and the world flocks to Him (Matthew 4:12-25).
In response, Jesus re-enacts mount Sinai:
“And seeing the multitudes, he went up into a mountain: and when he was set, his disciples came unto him: And he opened his mouth, and taught them.” (Matthew 5:1-2)
As a true and better Moses, Jesus proclaims the kingdom which He establishes in Himself. Everything the Old Testament pointed towards is finding its fulfilment. Every law, every prophet, every priest and every king was a shadow cast by this great Light. But He is more than just the true Ruler come into the world. Christ is also the true people of God. This is such good news. The Messiah has come as both King and Subject. He is both Law-giver and Law-fulfiller. He is both Lord and Israel in one. He commands it and does it!
So when He preaches the kingdom, Jesus doesn’t simply preach the law of the kingdom as a new Moses. He preaches “the good news of the kingdom” (Matthew 4:22) because He is also the new Israel! If the kingdom were only as good as its subjects then it would not be a kingdom of heaven. But the kingdom holds good in the King who is also its Chief Subject. To read of the character of Christ’s Kingdom is to read, first and foremost, of the character of the King. If we try to strip Jesus Himself out of the sermon on the mount we will be left with a utopian kingdom of men. And such a thing would resemble the kingdom of hell more than the kingdom of heaven.
It’s so important to note how Matthew has introduced the sermon on the mount (Matthew 5-7). Christ is the King who makes this kingdom. He is not trying to inspire human enthusiasm for a bold new political enterprise. The reign of Christ is a fait accompli, not a social experiment in need of volunteers.
And so Jesus simply invites us into a super-natural kingdom beyond the abilities of natural man. He does not begin by rallying the people towards a vision for change. He simply proclaims who His kingdom belongs to:
“Blessed are the poor in spirit: for theirs is the kingdom of heaven.” (Matthew 5:3)
Here, at the gateway to the sermon on the mount, Jesus bars the way to all the proud. Anyone who thinks they are equal to the challenge of heavenly living is disqualified. The kingdom of heaven does not belong to the moral, religious or political elites. It does not belong to those who are spiritually “up to the job”. It belongs to the spiritual no-hopers, the spiritual destitutes, the spiritual bankrupts.
It is no accident that the sermon on the mount begins on this note. The most sublime ethical teaching known to man is not designed to inspire us to greater investments in our own spiritual powers. We are meant, at all points, to confess our spiritual poverty and entrust ourselves wholly to the King in whom alone this kingdom holds good.
We are not “up to” the kingdom of heaven. No, the kingdom of heaven comes down to us, because the King has stooped. We must not try to raise ourselves from the gutter or else we’ll find we’ve missed the rendezvous. He meets us where we are, and where we are is “poor in spirit”.
Do you acknowledge that you are poor in spirit? Are you a spiritual no-hoper in desperate need of blessing? Then the King and His kingdom are for you.
Comments are closed.
