Click to Play
0 plays
Sign in to like or dislike songs
“Blessed are the poor in spirit: for theirs is the kingdom of heaven.”
— Matthew 5:3
The theme of this song, *“Blessings of the Broken,”* is the paradox of the kingdom of God: that what the world calls weakness, God calls blessedness; what the world despises, God honors; what the world fears, God uses as the doorway into His kingdom.
In Matthew 5:3–10 we have what theologians call *the Beatitudes*. But we must not treat them as pious poetry. They are kingdom laws. Jesus is not describing an optional spiritual elite. He is describing the character of every true citizen of the kingdom of heaven.
Each line of your lyrics echoes one of these Beatitudes. They all begin with the same word: “Blessed.” The Greek word is makarios—it means more than “happy.” It describes a state of being approved by God, favored by God, in right standing with God, regardless of outward circumstances.
So we must ask: *Who are the blessed?* Not the self-sufficient, not the aggressive, not the successful in worldly terms, but those who are broken in the right way before God. These are the “blessings of the broken.”
Let us look at what the Word of God says.
---
Matthew 5 stands at the beginning of what is called the Sermon on the Mount (Matthew 5–7). Jesus has just begun His public ministry in Galilee. He has called disciples. He has healed the sick. Multitudes are following Him.
Matthew 4:23–25 gives the setting:
> “And Jesus went about all Galilee, teaching in their synagogues, and preaching the gospel of the kingdom, and healing all manner of sickness… And there followed him great multitudes…”
Then Matthew 5:1–2:
> “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…”
Two groups are present: the multitudes and the disciples. But Jesus addresses Himself to the disciples—to those willing to be taught, to submit to His authority, to enter the kingdom under His conditions.
The Jews of that day expected a Messiah who would overthrow Roman rule and establish a political kingdom. They were looking for power, position, and national vindication. Instead, Jesus opens His kingdom manifesto with a series of statements that reverse every natural expectation.
He does not say:
He says: *Blessed are the poor, the mourners, the meek, the hungry, the persecuted.*
The king of the kingdom begins by describing the character required to enter and to inherit that kingdom. He goes straight to the root: the inner attitudes of the heart. That is why this passage is so searching. We cannot escape it by external religion. It confronts what we are, not just what we do.
Your song walks through these Beatitudes almost line by line, and in doing so, it traces the spiritual pathway of brokenness that leads to blessing.
---
### 3.1 “Blessed” – *Makarios*
The word translated “blessed” in Matthew 5 is the Greek μακάριος (makarios).
It does not merely describe an emotion. It describes a condition. It is the opposite of being under a curse. To be *makarios* is:
This means that every Beatitude is actually a description of a spiritual state that God endorses and rewards. When the song repeats, “Blessed are… blessed are… blessed are…,” it is declaring God’s official verdict on certain kinds of people.
The world says: “Blessed are those who promote themselves.” God says: “Blessed are those who humble themselves.”
The world says: “Blessed are those who avoid pain.” God says: “Blessed are those who mourn.”
The world says: “Blessed are those who win at any cost.” God says: “Blessed are the peacemakers.”
So when we sing or say these words, we are aligning with heaven’s definitions, not earth’s.
### 3.2 “Poor in Spirit” – *Ptochos*
“Blessed are the poor in spirit…” (Matthew 5:3)
The Greek word for “poor” is πτωχός (ptōchos). It does not mean “moderately in need.” It means *utterly destitute*, like a beggar who has nothing and must stretch out his hand for help.
“Poor in spirit” describes the person who recognizes his absolute spiritual bankruptcy before God. He has nothing to offer, nothing to boast of, no claim on God except mercy.
This is not false modesty. It is truth. Romans 3:10–12 says:
> “There is none righteous, no, not one… there is none that doeth good, no, not one.”
The song phrases it:
“**Blessed are those who realize their need for God,
for theirs is the Kingdom of Heaven.**”
That is an accurate spiritual interpretation of “poor in spirit.” To be poor in spirit is to realize: *I need God for everything. I cannot save myself. I cannot make myself righteous. I cannot live the Christian life in my own strength.*
And Jesus says: *That is where the kingdom begins.*
---
Let us now walk through each line of the lyrics and connect them to Scripture.
### 4.1 “Blessed are those who realize their need for God, for theirs is the Kingdom of Heaven.”
This corresponds to:
> “Blessed are the poor in spirit: for theirs is the kingdom of heaven.” (Matthew 5:3)
The first and the last Beatitude (vv. 3 and 10) both end with the same promise:
“theirs is the kingdom of heaven.” This forms a frame, or inclusio, around all the others. It tells us that all the blessings in between belong to those who are citizens of the kingdom.
Notice the present tense: *theirs is* the kingdom of heaven.
This is not only a future promise; it is a present possession. To be “poor in spirit” is the gateway into God’s rule now. You cannot come in proud. You cannot come in self-sufficient. You cannot come in relying on your own goodness.
Spiritual warfare begins here. One of the greatest strongholds of Satan is pride—the refusal to acknowledge our need. Pride was the original sin of Lucifer (Isaiah 14:12–15). God resists the proud but gives grace to the humble (James 4:6). Where there is pride, there is demonic foothold; where there is brokenness and humility, there is an open channel for grace.
To “realize their need for God” is to attack pride at the root and surrender the heart to God’s rule.
### 4.2 “Blessed are those who mourn, for they shall be comforted.”
This is Matthew 5:4 word for word.
This mourning is more than human grief over loss, though God does comfort that also. It is specifically spiritual sorrow over sin—our own sin and the sin of the world.
2 Corinthians 7:10 distinguishes:
> “For godly sorrow worketh repentance to salvation not to be repented of: but the sorrow of the world worketh death.”
Godly sorrow is grief that leads to repentance and change. It is the recognition: “My sin cost the blood of Jesus. My rebellion grieves the Holy Spirit. The condition of this world is an offense to a holy God.”
Those who mourn in this way are promised comfort. That comfort comes primarily through the Holy Spirit, whom Jesus called “the Comforter” (John 14:16). The Greek word is paraklētos—one called alongside to help. The Spirit is poured out not on the self-satisfied, but on those who grieve over sin and long for holiness.
Isaiah 61:1–3, a prophecy of the Messiah, says He came:
> “To comfort all that mourn… to give unto them beauty for ashes, the oil of joy for mourning…”
There is a divine exchange. We bring our mourning; He gives His comfort and joy. But this comfort never bypasses repentance. It flows *after* mourning, not instead of it.
### 4.3 “Blessed are the humble and gentle, for they shall inherit the earth.”
This is Matthew 5:5:
> “Blessed are the meek: for they shall inherit the earth.”
The word “meek” (πραΰς, praus) does not mean weak. It means strength under control, submitted to God. Think of a powerful horse that has been tamed. The strength is still there, but it moves at the master’s touch.
Psalm 37:11, which Jesus echoes, says:
> “But the meek shall inherit the earth; and shall delight themselves in the abundance of peace.”
Again, this is the opposite of the world. The world teaches: “Assert yourself. Demand your rights. Fight for your place.” Jesus says: “Surrender your rights to God. Accept His dealings. Live under His yoke.”
The meek do not have to grab the earth; God gives it to them. This is both a future promise (the coming kingdom, the new earth) and a present spiritual reality. Those who are meek know how to live in God’s rest now. They are not driven by ambition, anxiety, or rivalry. They are free from the inner warfare of self-assertion.
From the perspective of spiritual warfare, pride and self-will are gateways for satanic oppression. Meekness closes those gates. James 1:21 says:
> “Wherefore lay apart all filthiness and superfluity of naughtiness, and receive with meekness the engrafted word…”
Meekness opens the heart to receive the Word. And the Word, received and obeyed, defeats Satan.
### 4.4 “Blessed are those who hunger and thirst for righteousness, for they shall be filled.”
This is Matthew 5:6. The imagery of “hunger and thirst” is extreme. It is not mild interest. It is desperation.
The word “righteousness” (δικαιοσύνη, dikaiosynē) in the New Testament has two main aspects:
1. Imputed righteousness – our legal standing before God because of Christ’s finished work (Romans 3:21–26; 2 Corinthians 5:21)
2. Practical righteousness – a life that increasingly conforms to God’s standards (1 John 3:7; Ephesians 4:24)
Those who hunger and thirst for righteousness are not content with a bare confession. They long for:
They are dissatisfied with their present condition. They want more of God’s holiness in their thoughts, words, and actions.
The promise is: *they shall be filled.* The Greek word can mean “satisfied” or “fed to the full.” God responds to spiritual appetite. You will have as much of God as you truly desire.
Isaiah 55:1–2 echoes this:
> “Ho, every one that thirsteth, come ye to the waters… wherefore do ye spend money for that which is not bread? and your labour for that which satisfieth not?”
Many Christians are spiritually malnourished because their hunger is directed to other things—entertainment, success, comfort. The righteous are those who are hungry for God Himself and for His ways.
### 4.5 “Blessed are the merciful, for they shall obtain mercy.”
This is Matthew 5:7.
Mercy is more than feeling sorry. It is active compassion toward the guilty or the needy. It is the willingness to *not* demand the penalty that is justly due. God’s entire salvation toward us is based on mercy (Ephesians 2:4–5; Titus 3:5).
Mercy operates in two directions:
The Beatitude links these two. “They shall obtain mercy” means that our ongoing experience of God’s mercy is connected to our willingness to show mercy.
Jesus later teaches the same principle in the Lord’s Prayer:
“Forgive us our debts, as we forgive our debtors” (Matthew 6:12). And He immediately comments:
> “If ye forgive men their trespasses, your heavenly Father will also forgive you: But if ye forgive not… neither will your Father forgive your trespasses.” (Matthew 6:14–15)
Unforgiveness, bitterness, and hardness of heart shut off the flow of mercy and open the door to demonic torment (see Matthew 18:21–35). Many believers remain in bondage because they refuse to show mercy. They want justice for others and mercy for themselves. God does not agree to that arrangement.
Those who are merciful—who forgive, who give, who help—place themselves under a continual flow of God’s mercy.
### 4.6 “Blessed are the pure in heart, for they shall see God.”
This is Matthew 5:8.
The word “pure” (καθαρός, katharos) means clean, unmixed, without impurity. “Heart” in Scripture is the inner core of the person—mind, will, emotions.
Purity of heart has two aspects:
1. Moral purity – freedom from defilement: sexual sin, deceit, idolatry
2. Single-heartedness – no divided loyalties, no mixture of motives
James 4:8 puts it this way:
> “Purify your hearts, ye double minded.”
A “double-minded” person wants God and the world, holiness and sin, obedience and self-will. That is impurity of heart.
The promise is astonishing: “they shall see God.” In this life, we “see” God by revelation—through His Word, by His Spirit, in His works. In the age to come, we shall see His face (Revelation 22:4).
But there is a principle: revelation is linked to purity. Many complain that they cannot sense God’s presence, cannot hear His voice, cannot understand His ways. Often the barrier is not God’s unwillingness, but heart impurity.
Hebrews 12:14 says:
> “Follow peace with all men, and holiness, without which no man shall see the Lord.”
Spiritual sight is not granted to the casual. It is given to the pure.
### 4.7 “Blessed are the peacemakers, for they shall be called children of God.”
This is Matthew 5:9.
Note the word: peacemakers, not simply peaceful people. Peacemakers are those who actively labor to bring God’s peace into situations of conflict.
The Hebrew word for peace is shalom—wholeness, completeness, well-being in every area. Peace in Scripture is never merely the absence of conflict; it is the presence of God’s order.
First, a peacemaker must be at peace with God through the blood of the cross (Romans 5:1; Colossians 1:20). We cannot bring peace if we are at war with God.
Second, a peacemaker confronts sin and error in order to bring true reconciliation. They are not compromisers. They are not people-pleasers. They are agents of God’s kingdom order.
James 3:18 says:
> “And the fruit of righteousness is sown in peace of them that make peace.”
To be called “children of God” is to bear the family likeness. God is the God of peace (Romans 15:33). Jesus is the Prince of Peace (Isaiah 9:6). When we make peace, we show that we belong to Him.
Spiritual warfare often centers around relationships. The enemy is a divider, an accuser, a sower of discord. Peacemakers resist his work by refusing gossip, refusing bitterness, and actively seeking reconciliation based on truth.
### 4.8 “[Dramatic] Blessed are those who have been persecuted for righteousness’ sake, for theirs is the Kingdom of Heaven.”
This is Matthew 5:10.
It is fitting that in your lyrics this line is marked as “Dramatic.” This is the climax of the Beatitudes. The kingdom that began with poverty of spirit now ends with persecution.
Notice carefully: this persecution is “for righteousness’ sake”—not for foolish behavior, not for personal offense, but because we stand for what is right in God’s eyes.
2 Timothy 3:12 states an unchanging principle:
> “Yea, and all that will live godly in Christ Jesus shall suffer persecution.”
If we never encounter opposition, it may be because we are not sufficiently different from the world.
Again, the promise repeats the first Beatitude:
“for theirs is the kingdom of heaven.” The price of the kingdom is rejection by the world. The apostles knew this. In Acts 5:41 they rejoiced “that they were counted worthy to suffer shame for his name.”
Persecution is not a sign of God’s abandonment; it is often a seal of His ownership. The kingdom of heaven belongs to those who refuse to compromise righteousness, even at the cost of suffering.
---
These Beatitudes are not abstract. They describe a pathway. Let me outline four practical responses.
### 5.1 First, we must embrace spiritual poverty
Come to God as spiritual beggars. Acknowledge openly:
You can verbalize it. God responds to humility spoken.
Scripture: Luke 18:13–14 (the tax collector’s prayer: “God be merciful to me a sinner”)—Jesus says he went home justified.
### 5.2 Second, we must allow godly sorrow and repentance
Ask the Holy Spirit to show you sin as God sees it. Be willing to mourn over:
Confess specific sins. Renounce them. Receive forgiveness based on 1 John 1:9. Expect the Comforter to comfort you. Do not rush past conviction. Let it do its deep work.
### 5.3 Third, we must actively choose mercy, purity, and peace
These attitudes do not appear automatically. We must cooperate with the Holy Spirit.
Every time you choose mercy over revenge, purity over compromise, peace over strife, you align yourself with the blessings Jesus promised.
### 5.4 Fourth, we must prepare for and accept persecution
Do not be surprised by opposition when you stand for righteousness. Peter writes:
> “Think it not strange concerning the fiery trial which is to try you…” (1 Peter 4:12)
Settle it in your heart now:
This mindset disarms much of Satan’s intimidation. He loses leverage when we are no longer driven by fear of men.
---
### Proclamation
Say this aloud, thoughtfully and deliberately:
> I thank You, Lord Jesus, that You have shown me the pathway to true blessing.
> I declare that I am poor in spirit. I depend totally on Your grace.
> I choose to mourn over sin and to receive the comfort of Your Holy Spirit.
> I take Your yoke of meekness and humility, and I trust You to give me my inheritance.
> I hunger and thirst for Your righteousness—both imputed and imparted—and I shall be filled.
> I choose to show mercy, and I receive abundant mercy from You.
> I ask You to purify my heart, to remove all mixture and double-mindedness,
> that I may see You more clearly.
> I commit myself to be a peacemaker, to resist division and to sow peace in truth,
> and I accept the honor of being called a child of God.
> I am willing to suffer persecution for righteousness’ sake,
> for I belong to the kingdom of heaven.
> These blessings of the broken are mine in Christ Jesus. Amen.
### Prayer
Lord Jesus Christ,
You are the King of the kingdom of heaven. I come to You with nothing in my hand, confessing my poverty of spirit. I ask You to break every pride, every self-sufficiency, every hidden confidence in my own righteousness.
Holy Spirit, bring godly sorrow where I have been hardened. Let me mourn where I have been casual about sin. Then comfort me with the assurance of the blood of Jesus and the love of the Father.
Father, work in me meekness, hunger for righteousness, mercy, purity of heart, and a peacemaker’s spirit. Expose every compromise, every double mind, every root of bitterness. Deliver me from the fear of man and prepare me to stand firm in the day of persecution.
I yield myself to Your process, that the character of these Beatitudes may be formed in me. Let the blessings of the broken rest upon my life, my home, and my church, that we may truly manifest the life of the kingdom on earth.
In Jesus’ name,
Amen.
No more songs available