“the beginning of all sin.”15 Let the proud, therefore, seek after and love the kingdoms of the earth; but “blessed are the poor in spirit, for theirs is the kingdom of heaven.”16 15 Ecclus. x. 13. 16 Not the intellectually poor (Fritzsche), nor the poor in worldly goods, as we might gather from Luke (vi. 20). Roman-Catholic commentators have found here support for the doctrine of voluntary poverty (Cornelius à Lapide, Maldonatus, etc.). The Emperor Julian, in allusion to this passage and others like it, said he would only confiscate the goods of Christians, that they might enter as the poor into the kingdom of heaven (Lett. xliii.). Some (Olearius, Michaelis, Paulus) have joined “in spirit” with “blessed.” Augustin explains the passage of those who are not elated or proud, taking “spirit” in an evil sense. In another place he says, “Blessed are the poor in their own spirit, rich in God’s Spirit, for every man who follows his own spirit is proud.” He then compares him who subdues his own spirit to one living in a valley which is filled with water from the hills (En. in Ps. cxli. 4). The most explain of those who are conscious of spiritual need (Matt. xi. 28), and are ready to be filled with the gospel riches, as opposed to the spiritually proud, the just who need no repentance (Tholuck, Meyer, Lange, etc.). “Many are poor in the world, but high in spirit; poor and proud, murmuring and complaining, and blaming their lot. Laodicea was poor in spirituals, and yet rich in spirit; so well increased with goods as to have need of nothing. Paul was rich in spirituals, excelling most in gifts and graces and yet poor in spirit; the least of the apostles, and less than the least of all saints” (M. Henry). 18 Chapter I