A very deep theology stands behind this blessing of the apostle Paul. The ‘adamic” fall of the human nature is not in a state to contain " all spiritual blessings " from God, but the Son of God, being incarnated, become the Son of Man, bears in Himself another "Christlike" human nature, sinless, and that’s why particularly in Christ God blesses eternal people ("in heavens") the blessing.

Before the creation of the world, God, having conceived man as a being possessing liberty, foresee in case of our fall Christ's salvific exploit, Who came in flesh so that connecting faith with Christ, we became partakers of His sinless nature and, thus, holy, pure and filled with love. So, God's choice turns out opened for us who believed in His coming, in His Birth, that we shall very soon be getting ready to celebrate; And the first of all the elected humanity becomes That, Who believed firstly, - Holy Virgin Theotokos.

These words seem deliberately to contradict ordinary human ideas. Why are the poor and hungry, the weeping and rejected, suddenly blessed, while woe is pronounced upon the rich, the full, and those who laugh? One might think that Christ is proclaiming a revolution that will turn the world upside down! The Kingdom of God that He brings to earth really is radically different from the order of the world familiar to us. Relationships within it are founded on the Father's mercy, not on the struggle for survival. Even as believers, we often forget that entirely different laws prevail in this Kingdom. We call happiness what Christ calls woe, and conversely regard His blessings as misfortune. How greatly we must change to become true citizens of this Kingdom!

In their conversations with Jesus, the Pharisees often challenge Him over how He treats various prescriptions and traditions. The Sabbath occupies a central place in these disputes. What may and may not be done on the Sabbath?

In the mind of a Jew of that time, answering this question required serious knowledge of the Law and the commentaries of authoritative teachers. But the way Jesus poses the question turns a theological discussion into a direct challenge to the conscience, which is not limited to teachers and theologians: what may be done on the Sabbath—good or evil? Save life or destroy it? The Gospel teaches us to frame the questions that concern us in precisely this way, for conscience is often the best adviser, even in theology.