Gr. pentheō, a word that generally denotes intense mourning in contrast with lupeomai, a more general word meaning “to grieve” (Matt. 14:9; 1 Peter 1:6). Thus, the profound spiritual poverty of the “poor in spirit” (see on Matt. 5:3) is matched by the deep mourning of the persons described in v. 4. In fact, it is a deep sense of spiritual need that leads men to “mourn” for the imperfection they see in their own lives (see MB 9; cf. DA 300). Christ here refers to those who, in poverty of spirit, long to reach the standard of perfection (cf. Isa. 6:5; Rom. 7:24). There is a message of comfort here also for those who mourn because of disappointment, bereavement, or other sorrow (see MB 10-12).

 Gr. parakaleō, “to call to the side of,” “to call to aid,” “to call in,” “to send for”; then “to exhort,” “to cheer,” “to console,” “to encourage,” and “to comfort.” A friend so summoned is a paraklētos, and his ministration a paraklēsis. In 1 John 2:1 Jesus is called a paraklētos. Upon His departure He promised to send “another

 Comforter” (see on John 14:16), Gr. paraklētos, the Holy Spirit, to abide with us as an ever-present friend.

 As God meets the sense of spiritual need with the riches of the grace of heaven (see on v. 3), so He meets the mourning over sin with the comfort of sins forgiven. Except there be first a sense of need, there will not be mourning for what one lacks—in this case, righteousness of character. Mourning for sin is thus the second requirement made of those who present themselves as candidates for the kingdom of heaven, and follows naturally in sequence after the first step.