Copyright©MonergismBooks

AnExpositionoftheSermonontheMount

byA.W.Pink

TableofContents

Introduction1.TheBeatitudes:Matthew5:3-112.TheBeatitudes:Matthew5:3-11,Continued3.TheBeatitudes:Matthew5:3-11,Continued4.TheBeatitudes:Matthew5:3-11,Concluded5.TheMinisterialOffice:Matthew5:13-166.ChristandLaw:Matthew5:17,187.ChristandLaw:Matthew5:17,18,Continued8.ChristandLaw:Matthew5:17,18,Concluded9.TheLawandMurder:Matthew5:21-2610.TheLawandMurder:Matthew5:21-26,Concluded11.TheLawandAdultery:Matthew5:27-3212.TheLawandAdultery:Matthew5:27-32,Continued13.TheLawandAdultery:Matthew5:27-32,Concluded14.TheLawandOaths:Matthew5:33-3715.TheLawandOaths:Matthew5:33-37,Concluded16.TheLawandRetaliation:Matthew5:38-4217.TheLawandRetaliation:Matthew5:38-42,Continued18.TheLawandRetaliation:Matthew5:38-42,Concluded19.TheLawandLove:Matthew5:43-4820.TheLawandLove:Matthew5:43-48,Continued21.TheLawandLove:Matthew5:43-48,Concluded22.TheGivingofAlms:Matthew6:1-423.Prayer:Matthew6:5-8

24.Prayer:Matthew6:9-1325.Prayer:Matthew6:14,1526.Fasting:Matthew6:16-1827.Fasting:Matthew6:16-18,Concluded28.CovetousnessCorrected:Matthew9:19-2129.CovetousnessCorrected:Matthew9:19-21,Concluded30.TheSingleEye:Matthew6:22,2331.TheSingleEye:Matthew6:22,23,Concluded32.ServingGod:Matthew6:2433.AnxietyForbidden:Matthew6:2534.AnxietyForbidden:Matthew6:25,Continued35.AnxietyForbidden:Matthew6:28,2936.AnxietyForbidden:Matthew6:30,3137.AnxietyForbidden:Matthew6:32-3438.AnxietyForbidden:Matthew6:32-34,Concluded39.UnlawfulJudgment:Matthew7:140.JudgingOthers:Matthew7:141.DissuasivesfromJudgingOther:Matthew7:2-442.HelpingErringBrethren:Matthew7:543.UnlawfulLiberality:Matthew7:644.SeekingGrace:Matthew7:7,845.SeekingGrace:Matthew7:7,8,Continued46.SeekingGrace:Matthew7:9-1147.TheGoldenRule:Matthew7:1248.TheWayofSalvation:Matthew7:13,1449.TheWayofSalvation:Matthew7:14,1550.FalseProphets:Matthew7:1551.FalseProphets:Matthew7:15,Continued52.FalseProphets:Matthew7:15,Continued53.FalseProphets:Matthew7:15,Continued54.FalseProphets:Matthew7:15-2055.FalseProphets:Matthew7:15-20,Concluded56.ProfessionTested:Matthew7:21-2757.ProfessionTested:Matthew7:21-27,Continued58.ProfessionTested:Matthew7:21-27,Continued59.ProfessionTested:Matthew7:21-27,Continued60.ProfessionTested:Matthew7:21-27,Continued

61.ProfessionTested:Matthew7:21-27,Continued62.ProfessionTested:Matthew7:21-27,Continued63.ProfessionTested:Matthew7:21-27,Concluded64.Conclusion:Matthew7:28,29

Copyright

THESERMONONTHEMOUNT

Introduction

Matthew’sGospelbreaksthelongsilencewhichfollowedtheministryofMalachi,thelastoftheOldTestamentprophets.Thesilenceextendedforfourhundredyears,andduringthattimeGodwaswithdrawnfromIsrael.Throughoutthisperiodtherewerenoangelicmanifestations,noprophetspokeforJehovah,andthoughtheChosenPeopleweresorelypressed,yetweretherenoDivineinterpositionsontheirbehalf.ForfourcenturiesGod shutHis people up toHiswrittenWord. Again and again hadHepromised to send theMessiah, and fromMalachi onwards therewas abelievingremnantwhoanxiouslyawaitedtheappearingofthepredictedOne.ItisatthispointthatMatthewpicksupthethreaddroppedbythelast of the Old Testament prophets. The first purpose of Matthew’sGospelistopresentChristastheFulfillerofthepromisesmadetoIsraelandtheprophecieswhichrelatedtotheirMessiah.Thisiswhytheword"fulfilled" occurs in Matthew fifteen times, and why there are morequotations fromtheOldTestament inhisGospel than intheremainingthreeaddedtogether.

The position which Matthew’s Gospel occupies in the Sacred Canonindicates its character and scope. Standing immediately after the OldTestamentandatthebeginningoftheNew,itisthereforetheconnectinglinkbetween them.Hence it is transitional,andalsomoreJewish thananyotherbookintheNewTestament.MatthewrevealsGodappealingto

and dealing with His Old Testament people. The numerical place ofMatthewintheDivinelibraryconfirmsthis,forbeingthefortiethbookitshowsusthenationofIsraelintheplaceofprobation,beingtestedbythepresenceofJehovahintheirmidst.MatthewpresentstheLordJesusasIsrael’;MessiahandKing,aswellas theOnewhoshall saveHispeoplefromtheirsins.Theopeningsentencegivesthekeytoitscontents:"Thebook of the generation of Jesus Christ, the Son of David, the Son ofAbraham."SeventimesoverChristisaddressedas"theSonofDavid"inthis Gospel, and ten times altogether is this title found there. "Son ofDavid" connects Christ with the throne, while "Son of Abraham"associatesHimwiththealtar.

ThisopeningGospelexplainshowitisthatinthelaterbooksoftheNewTestamentIsraelisviewedascastoffbyGod,whyitisChristendomhassupersededtheJewishtheocracy—theresultofrejectingtheirMessiah.Astrikingforeshadowmentofthisisfoundinthesecondchapter,whereasignificant incident—passed over by the other Evangelists—is recorded,namelythevisitofthewisemenwhocamefromtheEasttoworshiptheChristchild.Intheattendantcircumstanceswemayperceiveapropheticanticipation of what is recorded throughout this Gospel and the NewTestament.First,Christ isseenoutsideofJerusalem.Thenwehave theblindnessandindifferenceof theJewstothepresenceof theirMessiah:unawarethatHewasnowamongthem,undesirousofaccompanyingtheMagi.NexttherearethestrangersfromafarcountrywithaheartfortheSaviour, seekingHimoutandworshippingHim.Finally,webehold thecivil head, so filled with hatred, determined to put Him to death—presagingHiscrucifixionbytheJews.

Notuntil themiddleofhis fourth chapterdoesMatthew tell us, "FromthattimeJesusbegantopreach,andtosay,Repent:forthekingdomofheaven is at hand" (v. 17). The time-mark here is, in the light of itscontext,mostsignificant,emphasizingthesamesolemnaspectoftruthaswas adumbrated in chapter ii. First, we are told that our Lord’sforerunnerhadbeen"cast intoprison"(v.12).Second,weare informedthatChrist"leavingNazareth"came"anddweltinCapernaum"(v.13),forNazareth (whereHe had dwelt so long: 2:23) had openly rejectedHim(see Luke 4:28-30). Third, it is here emphasized that the Saviour had

gone "beyond Jordan" into "Galilee of theGentiles,"where "the peoplewhich sat in darkness saw great light" (v. 16)—another illustrativeanticipationofHisrejectionbytheJewsandHisturningtotheGentiles.

Thefourthchapterclosesby tellingus,"AndHis famewent throughoutallSyria:andtheybroughtuntoHimallsickpeoplethatweretakenwithdivers diseases and torments, and those which were possessed withdevils, and thosewhichwere lunatic, and those thathad thepalsy:andthere followed Him great multitudes of people from Galilee, and fromDecapolis," etc. (vv. 24, 25). Some have wondered why our LordperformedthesemiraclesofhealinguponthebodiesofthepeoplebeforeHedeliveredHisgreatSermonontheMountforthenourishingoftheirsouls.First,itshouldbenotedthatthesemiraclesofhealingfollowedHis"teachingintheirsynagoguesandpreachingthegospelof thekingdom"(4:23). Second, thesemiracles of healing were an essential part of HisMessianiccredentials(Isa.35:4-6).Third,thesemiraclesofhealingmadewayforHis fullerpreaching,bydisposingthepeopleto listenuntoOnewhomanifestedsuchDivinepowerandmercy.

The preface to the Sermon is a very short one: "And seeing themultitudes, He went up into a mountain, and when He was set, HisdisciplescameuntoHim;andHeopenedHismouth,andtaughtthem"(5:1, 2). Yet brief as these verses be, there are several things in themwhichcallforcarefulconsideration.First,wemustnoticetheplacefromwhichthisSermonwaspreached."Asinotherthings,sointhis,ourLordJesuswasbut ill-accommodated:Hehadnoconvenientplace topreachin,anymorethantolayHisheadon.WhilethescribesandPhariseeshadMoses’chairtositin,withallpossibleease,honour,andstate,andtherecorruptedtheLaw;ourLordJesus, thegreatTeacherof truth, isdrivenouttothedesert,andfindsnobetterplacethana‘mountain’canafford.

"Norwasitoneoftheholymountains,noroneofthemountainsofZion,butacommonmountain;bywhichChristwouldintimatethatthereisnodistinguishing holiness of place now, under the Gospel, as there wasundertheLaw;but that it is thewill ofGod thatmen shouldpray andpraise everywhere, anywhere. provided it be decent and convenient.ChristpreachedthisSermon,whichwasanexpositionoftheLaw,uponamountain,becauseuponamountaintheLawwasgiven:andthiswasalso

asolemnpromulgationoftheChristianLaw.Butobservethedifference:when theLawwasgiven theLordcamedownupon themountain,nowtheLord‘wentup’intoone;thenHespokeinthunderandlightning,nowinastillsmallvoice;thenthepeoplewereorderedtokeeptheirdistance,nowtheyareinvitedtodrawnear—ablessedchange!"(MatthewHenry).

We believe there is yet a deeper significance in the fact that Christdelivered this Sermon from a mountain. Very often the noting of theplace where a particular utterance was made supplies a key to itsinterpretation.Forexample, inMatthew13:36,Christ isseenentering"intothehouse,"whereHemadeknownuntoHisowntheinnersecretsofHiskingdom.InLuke’sGospelChrist is seenasman (theperfectMan)among men, and there He delivers a sermon "in the plain" (6:17)—descending as it were to a common level. But in Matthew His royalauthority is in view, and consequently He is seen again in an elevatedplace. In the seventeenth chapter we behold Him transfigured on themount.In24:3,HedeliversHisgreatpropheticdiscoursefromamount.Thenin28:6,weseetheConquerorofdeathcommissioningHisdisciplesfromthemount.Sohereinverse1,HeascendsthemountwhenabouttogiveforththemanifestoofHiskingdom.

Nextwewouldnotice thatourLordwasseatedwhenHepreached thisSermon.ItseemstohavebeenHisusualmannertopreachsitting:"Isatdaily with you teaching in the temple" (Matthew 26:55). This was thecustom of the Jewish teachers: "The scribes and the Pharisees sit inMoses’ seat" (Matthew 23:2). Nevertheless, we are persuaded that theSpirit’snoticeofourLord’spostureonthisoccasionintimatessomethingmore importantandsignificant than thatHeaccommodatedHimself totheprevailingmodeoftheday.InthisSermonChristenunciatedthelawsofHiskingdomandspokewithanauthorityinfinitelytranscendingthatoftheJewishleaders;andthereforeHisposturehereistoberegardedasemblematicof theKing sittinguponHis throne,or theJudgeupon thebench.

"AndheopenedHismouthandtaughtthem."HeretheSpiritofGodhasnoted the great Prophet’s manner of speaking. First, it is to beunderstoodnaturally,andcarefullyemulatedbyallHisservants.Thefirstessentialofanypublicspeaker is thatheopenhismouthandarticulate

clearly,otherwise,nomatterhowgoodmaybehismatter,muchwillbelost on his hearers. Alas, howmany preachersmutter andmouth theirwords,oremployapiouswhinewhichelderlypeoplecannotcatch.It ismostdesirablethattheyoungpreachershouldsparenopainstoacquireafree and clear delivery: avoiding shouting and yelling on the onehand,andsinkinghisvoicetoomuchontheother.

Second, we may also behold here the perfections of our blessedRedeemer.SofarasScriptureinformsus,fromtheageoftwelvetillHereachedthirty,Christmaintainedasteadysilence,forthetimeappointedby His Father to deliver His great message had not then arrived. InperfectsubmissiontotheOnewhohadsentHim,theLordJesuswaitedthehourwhichhadbeensetHim—"Thereisatimetokeepsilence,andatimetospeak"(Eccl.3:7).TooneofHisprophetsofoldGodsaid,"Iwillmakethytonguecleavetotheroofofthymouth,thatthoushaltbedumb,andshaltnotbe to themareprover" (Ezek.3:26).Later,Hesaid,"nowthehandof theLordwasuponme in theevening..,andmymouthwasopened,andIwasnomoredumb:thenthewordoftheLordcameuntome"(Ezek.33:22,23).SoitwasherewiththesupremeProphet:thetimehadcomeforHimtoenunciatethelawsofHiskingdom:thehandofGodwasuponHim,andHe"openedHismouth."

Third, as Scripture is compared with Scripture, this expression will befound tobearyetanothermeaning. "Supplication forall saints;and forme, that utterance may be give unto me, that I may open my mouthboldly,tomake known themystery of theGospel" (Eph. 6:18, 19). Theapostlewasreferringtoaspecialkindofspeech,uponfarmoreweightymatters than his ordinary conversation. Sowhenwe are here told thatChrist "openedHismouthand taught them"we are tounderstand thatHe spoke with liberty and authority, with faithfulness and boldness,delivering Himself upon matters of the deepest weight and greatestimportance.Itmeansthat,withoutfearorfavour,Christopenlysetforththe truth, regardlessof consequences.That this is themeaningappearsfrom what we read of at the finish of the Sermon: "The people wereastonishedatHisdoctrine:forHetaughtthemasonehavingauthority,andnotasthescribes"(7:28,29).

Let us now observe the persons to whom our Lord here addressed

Himself. There has been considerable difference of opinion concerningtheones towhomthisSermonreallyapplies: thesavedor theunsaved.Extreme positions have been taken on both sides, with a good deal ofunnecessarydogmatism.Personally,weregardthisSermonasaforecastandanepitomeof theentireoralministryofChrist, that it summarizesthegeneraltenorofHiswholeteaching.Theolderwegrow,thelessdoweapprovethedrawinghardandfastlinesthroughtheScriptures,limitingtheir applicationby insisting that certainpartsbelongonly to suchandsuch a class, and under the guise of "rightly dividing" the Word,apportioning segments of it to the Jews only, the Gentiles only, or theChurch of God only. Man makes his canals rigidly straight, but God’srivers wind in and out. God’s commandment is "exceeding broad" (Ps.119:96), and we must be on our guard against placing restrictionsthereon.

A careful study of the four Gospels reveals that Christ’s ministry had,first, a special application to the afflicted people of God; second, itevidentlyhadapeculiar reference toHis own immediatedisciples; andthird, ithadageneralbearinguponthepeopleat large.Suchwetake itwas also the case with the Sermon on the Mount, embodying andillustrating these three distinctive features of Christ’s public ministry.First, itsopeningsection(the"Beatitudes") ismost evidently addressedtothosewhowereafflicted intheirsouls—thosedeeplyexercisedbeforeGod.Second, itsnextdivisionreferredtoHispublicservants,aswillbeshown(D.V.)whenwe take it up indetail.Third, its largerpartwas amostsearchingexpositionofthespiritualityoftheLawandtherefutationofthefalseteachingsoftheelders,andwasmeantmainlyforthepeopleatlarge.

WedonotthinkthatW.PerkinswenttoofarwhenhesaidoftheSermonontheMount,"ItmayjustlybecalledthekeyofthewholeBible,forhereChristopeneththesumoftheOldandNewTestaments."ItisthelongestdiscourseofourLord’s recorded in theScriptures.HebeganHispublicministry by insisting upon repentance (Matthew 4:17), and here Heenlargesuponthisvitallyimportantsubjectinavarietyofways,showingus what repentance really is and what are its fruits. It is an intenselypracticalsermonthroughout:asMatthewHenryexpressed it, "There is

notmuchofthecredentaofChristianityinit—thethingstobebelieved;but it iswholly takenupwith theagenda—the things tobedone, for ‘IfanymanwilldoHiswill,heshallknowofthedoctrine’(John7:17)."

Though we are told at the beginning of chapter v that it was His"disciples" whom Christ here taught, yet it is equally clear from theclosingversesofchapterviithatthisSermonwasspokeninthehearingof themultitudes. Thismust be steadily borne inmind throughout, forwhileitcontainsmuchinstructionforbelieversinconnectionwiththeirliving a good, honest, and blessed life, yet not a little in it is evidentlydesignedforunbelievers,particularlythosesectionswhichcontainamostsearching setting forth of the spiritual nature of His kingdom and thecharacter of those who enter and enjoy its privileges. Romish teachershavegreatlyerred,fortheyinsistthatChristherepropoundedanewLaw—farmore perfect than the Law ofMoses—and thatHe delivered nowentirelynewcounsel toHisdisciples,whichwasnevergivenintheLawortheProphets;whereasHisintentionwastoclearthetruemeaningofthe Law and the Prophets, which had been greatly corrupted by theJewishdoctors.Butwewillnot furtheranticipatewhatweshall (D.V.)contemplatemorefullyinthestudiestofollow.

ChapterOne

TheBeatitudes

"Blessedarethepoorinspirit:fortheirsisthekingdomofheaven.Blessedaretheythatmourn:fortheyshallhecomforted.Blessedarethemeek:fortheyshallinherittheearth.Blessedaretheywhichdohungerandthirstafterrighteousness:fortheyshallbefilled.Blessedarethemerciful:fortheyshallobtainmercy.Blessedarethepureinheart:fortheyshallseeGod.Blessedarethepeacemakers:fortheyshallbecalled

thechildrenofGod.Blessedaretheywhicharepersecutedforrighteousness’sake:fortheirsisthekingdomofheaven.Blessedareye,whenmenshallrevileyou,andpersecuteyou,andshallsayallmanner

ofevilagainstyoufalsely,forMysake"

Matthew5:3-11

AtthecloseofourIntroductionitwaspointedOutthatChrist’spublicministryhadfirstaspecialapplicationtotheafflictedpeopleofGod;second,apeculiarreferencetoHisimmediatedisciples,consideredasHisapostlesorministers;third,tothepeopleatlarge.SuchisclearlythecasewithHisSermonontheMount,aswillbemadeevident(D.V.)inthecourseofourexpositionofit.HereinChristisseendischargingHispropheticoffice,speakingasnever(uninspired)maneverspoke.AcarefulstudyoftheSermonrevealsthatithastwelvedivisions—thenumberofDivinegovernment—varyingconsiderablyinlength.Itisthefirstofthemwhichisnowtoengageourattention.InitourLordmakesknownwhereintruehappinessorblessednessconsists,disclosingtousasecretwhichishiddenfromtheunregenerate,whosupposethatoutwardcomfortsandluxuriesareabsolutelyindispensabletocontentmentofmindandfelicityoflife.HereintooHestrikesattherootofthecarnalconceitoftheJews,whovainlyimaginedthatexternalpeaceandprosperityweretoresultfromareceivingoftheGospel.

ItisindeedblessedtoobservehowthisSermonopens.Christbegannotby pronouncing maledictions on the wicked, but benedictions on Hispeople.HowlikeHimwasthis,towhom"judgment"isa"strangework"!Nevertheless,later,wealsohearHimpronouncing"woe"afterwoeupontheenemiesofGod:Matthew23.ItwasnottothemultitudeatlargethattheRedeemerfirstspoke,buttotheelect,whohadaspecialclaimuponHim,asgivenbytheFather’slovetoHim(John17:9,10).NorwasittothefavoredapostlesHeaddressedHisopeningremarks,butrathertothepooroftheflock,theafflictedinsoul,thosewhowereconsciousoftheirdeepneed.ThereinHehas leftanexampleforallHisundershepherds:"Strengthenyetheweakhands,andconfirmthefeebleknees;""Comfortye,comfortyeMypeople,saithyourGod"(Isa.25:3;40:1).

"Blessed are the poor in spirit: for theirs is the kingdom of heaven"(Matthew 5:3). In these words Christ began to draw a picture of thosecharacters upon whom the Divine benediction rests. It is a composite

picture, each line in it accentuating somedistinct spiritual feature; andwith thewholeweshouldhonestlyandcarefullycompareourselves.Atwhat complete variance is this declaration of Christ’s from the popularviewamongmen!Theideawhichcommonlyobtains,theworldover, is,Blessed are the rich, for theirs is the kingdomof theworld. But Christsays the fiat contrary: "Blessed are the poor in spirit: for theirs is thekingdomofheaven,"which is infinitely better than all the kingdomsofthe earth; and herein we may see that the wisdom of this world isfoolishnesswithGod(1Cor.1).WhobeforeChristeverregardedthepoorin spirit as the blessed or happy ones of the earth? And who, exceptgenuine Christians, do so today? How this opening word struck thekeynoteofallthesubsequentteachingofHimwhowasHimselfborninastable:notwhatamandoes,butwhatheisinthesightofGod.

"Blessed are thepoor in spirit." There is a vast difference between thisandbeinghardupinourcircumstances.Thereisnovirtue(andoftennodisgrace) in financial poverty as such, nor does it, of itself, producehumility of heart, for anyonewho has any real acquaintancewith bothclassessoondiscoversthereisjustasmuchprideintheindigentasthereisintheopulent.Thispovertyofspiritisafruitthatgrowsonnomerelynatural tree. It is a spiritual gracewrought by theHoly Spirit in thosewhomHerenews.Bynaturewearewellpleasedwithourselves,andmadenoughtothinkthatwedeservesomethinggoodatthehandsofGod.Letmenbutconductthemselvesdecentlyinacivilway,keepingthemselvesfromgrossersins,andtheyarerichinspirit,pridefillingtheirhearts,andthey are self-righteous. And nothing short of a miracle of grace canchangethecourseofthisstream.

Norisrealpovertyofspirittobefoundamongthegreatmajorityofthereligionists of the day: very much the reverse. How often we seeadvertised a conference for "promoting the higher life," but who everheardofoneforfurtheringthelowlylife?Manybooksaretellingushowtobe"filledwiththeSpirit,"butwherecanwefindonesettingforthwhatit means to be spiritually emptied—emptied of self-confidence, self-importance,andself-righteousness?Alas,ifitbetruethat,"Thatwhichishighly esteemedamongmen is abomination in the sightofGod" (Luke16:15),itisequallytruethatwhatisofgreatpriceinHissightisdespised

by men—by none more so than by modern Pharisees, who now holdnearlyallthepositionsofprominenceinChristendom.Almostallof theso-called"ministry"ofthisgenerationfeedspride,insteadofstarvingtheflesh; puffs up, rather than abases; and anythingwhich is calculated tosearchandstripisfrowneduponbythepulpitandisunpopularwiththepew.

"Blessedare thepoor in spirit."Andwhat ispoverty of spirit? It is theopposite of that haughty, self-assertive and self-sufficient dispositionwhich theworld somuch admires andpraises. It is the very reverse ofthatindependentanddefiantattitudewhichrefusestobowtoGod,whichdetermines to brave things out, which says with Pharaoh, "Who is theLordthatIshouldobeyHisvoice?"Tobe"poorinspirit"istorealizethatI have nothing, am nothing, and can do nothing, and have need of allthings.Povertyofspiritisaconsciousnessofmyemptiness,theresultoftheSpirit’sworkwithin.It issuesfromthepainfuldiscovery thatallmyrighteousnessesareasfilthyrags.It followstheawakeningthatmybestperformances are unacceptable, yea, an abomination to the thriceHolyOne.Povertyofspiritevidences itselfby itsbringingthe individual intothe dust before God, acknowledging his utter helplessness anddeservingness of hell. It corresponds to the initial awakening of theprodigalinthefarcountry,whenhe"begantobeinwant."

God’sgreatsalvationisfree,"withoutmoneyandwithoutprice."ThisisamostmercifulprovisionofDivinegrace, forwereGodtooffersalvationforsalenosinnercouldsecureit,seeingthathehasnothingwithwhichhecouldpossiblypurchaseit.Butthevastmajorityareinsensibleofthis,yea, all of us are until theHoly Spirit opens our sin-blinded eyes. It isonlythosewhohavepassedfromdeathuntolifewhobecomeconsciousof their poverty, take the place of beggars, are glad to receive Divinecharity,andbegintoseekthetrueriches.Thus"thepoorhavetheGospelpreachedtothem"(Matthew11:5):preachednotonlytotheirears,buttotheirhearts!

Poverty of spirit may be termed the negative side of faith. It is thatrealizationofmyutterworthlessnesswhichprecedes the layinghold ofChrist, the eating of His flesh and drinking His blood. It is the SpiritemptyingtheheartofselfthatChristmayfillit:itisasenseofneedand

destitution. This first Beatitude, then, is foundational, describing afundamentaltraitwhichisfoundineveryregeneratedsoul.Theonewhoispoorinspiritisnothinginhisowneyes,andfeelsthathisproperplaceisinthedustbeforeGod.Hemay,throughfalseteachingorworldliness,leave this place, but God knows how to bring him back; and in HisfaithfulnessandloveHewilldoso,forit istheplaceofblessingforHischildren. How to cultivate this God-honoring spirit is revealed inMatthew11:29.

Hewhoisinpossessionofthispovertyofspiritispronounced"blessed."Heissobecausehenowhasadispositiontheveryoppositeofwhatwashis by nature, because he has in himself the first sure evidence that aDivineworkofgracehasbeenwroughtinhisheart,becauseheisanheirofthe"kingdomofheaven"—thekingdomofgracehere,thekingdomofgloryhereafter.Manyarethegraciouspromisesaddressedtothepoorinspirit."Iampoorandneedy:yettheLordthinkethuponme:Thouartmyhelp and my deliverer" (Ps. 40:17), "The Lord heareth the poor" (Ps.69:33),"Heshallsparethepoorandneedy,andshallsavethesoulsoftheneedy"(Ps.72:13),"YetsettethHethepooronhighfromaffliction"(Ps.107:41),"Iwillsatisfyherpoorwithbread"(Ps.132:15),"TothismanwillIlook,eventohimthatispoorandofacontritespirit,andtremblethatMyword"(Isa.66:2).Letsuchfavorsasthesestirusuptoprayearnestlyformoreofthispovertyofspirit.

"Blessed are they that mourn; for they shall be comforted" (v. 4).Mourning ishatefuland irksome topoorhumannature: fromsufferingandsadnessourspiritsinstinctivelyshrink.Itisnaturalforustoseekthesocietyof thecheerfuland joyous.Theversenowbeforeuspresentsananomaly to theunregenerate, yet is it sweetmusic to the ears ofGod’select:if"blessed"whydothey"mourn"?Iftheymourn,howcantheybeblessed?OnlythechildofGodhasthekeytothisparadox,for"happyarethey who sorrow" is at complete variance with the world’s logic. Menhave,inallplacesandinallages,deemedtheprosperousandthegaytobethehappyones,butChristpronouncesblessedthosewhoarepoorinspiritandwhomourn.

Nowit isobvious that it isnoteveryspeciesofmourningwhich isherereferredto.Therearethousandsofmournersintheworldtodaywhodo

not come within the scope of our text: those mourning over blightedhopes,overfinancialreverses,overthelossoflovedones.Butalas,sofarfrom many of them coming beneath this Divine benediction, they areunderGod’scondemnation;noristhereanypromisethatsuchshalleverbeDivinely"comforted."Therearethreekindsof"mourning"referredtoin the Scriptures: anatural, such as we have just referred to above; asinful, which is a disconsolate and inordinate grief, refusing to becomforted, or a hopeless remorse like that of Judas; and agracious, a"godlysorrow,"ofwhichtheHolySpiritistheAuthor.

The "mourning" of our text is a spiritual one. The previous verseindicatesclearlythelineofthoughthere:"Blessedarethepoorinspirit,fortheirsisthekingdomofheaven."Yes,"Blessedarethepoor,"notthepoorinpurse,butthepoorinheart:thosewhorealizethemselvestobespiritualbankruptsinthemselves,paupersbeforeGod.Thatfeltpovertyofspirit is theveryoppositeof theLaodiceanismwhichissorifetoday,thatself-complacencywhichsays,"Iamrich,andincreasedwithgoods,andhaveneedofnothing."Inlikemanneritisspiritualmourningwhichis in view here. Further proof of this is found in the fact that Christpronounces thesemourners"blessed."Theyaresobecause theSpiritofGodhaswroughtaworkofgracewithinthem,andhencetheyhavebeenawakenedtoseeandfeeltheirlostcondition.Theyare"blessed"becauseGoddoesnotleavethematthatpoint:"theyshallbecomforted."

"Blessed are they that mourn." The first reference is to that initialmourningwhicheverprecedesagenuineconversion,fortheremustbearealsenseofsinbeforetheremedyforitwillevenbedesired.Thousandsacknowledge that they are sinners, who have nevermourned over thefact.TakethewomanofLukevii,whowashedtheSaviour’sfeetwithhertears:haveyouevershedanyoveryoursins?Taketheprodigal inLuke15: before he left the far country he said, "I will arise and go untomyFather and say unto Him, Father, I have sinned against heaven, andbeforeThee,AndamnomoreworthytobecalledThyson"—whereshallwefindthosetodaywiththissenseoftheirsinnership?TakethepublicanofLuke18:whydidhe"smiteuponhisbreast"andsay"Godbemercifultomea sinner"?Becausehe felt theplagueof his ownheart. Soof thethreethousandconvertedonthedayofPentecost:theywere"prickedin

theirheart,andcriedout."

This"mourning" springs froma senseof sin, froma tender conscience,fromabrokenheart.ItisagodlysorrowoverrebellionagainstGodandhostility toHis will. In some cases it is grief over the verymorality inwhichthehearthastrusted,overtheself-righteousnesswhichhascausedsuch complacency. This "mourning" is the agonizing realization that itwasmy sins which nailed to the Cross the Lord of glory.When Israelshall,byfaith,seeChrist,"theyshallmournforHim"(Zech.12:10).Itissuch tears and groans which prepare the heart to truly welcome andreceive the "balm of Gilead," the comfort of the Gospel. It is, then, amourning over the felt destitution of our spiritual state, and over theiniquities that have separated between us and God. Such mourningalwaysgoessidebysidewithconsciouspovertyofspirit.

But this "mourning" is by no means to be confined unto the initialexperienceofconvictionandcontrition,forobservethetenseoftheverb:it is not "have mourned," but "mourn"—a present and continuousexperience. The Christian himself has much to mourn over. The sinswhichhenowcommits—bothofomissionandcommission—areasenseofdailygrief tohim,orshouldbe,andwillbe, ifhisconscience iskepttender.An ever-deepening discovery of the depravity of his nature, theplagueofhisheart,theseaofcorruptionwithin—everpollutingallthathedoes—deeply exercises him. Consciousness of the surgings of unbelief,the swellingsofpride, the coldnessofhis love, andhispaucityof fruit,makehimcry, "Owretchedman that Iam."Ahumblingrecollectionofpast offences: "Wherefore remember that ye being in time past"(Eph.2:11).

Yes, "Ourselves also, which have the firstfruits of the Spirit, even weourselvesgroanwithin ourselves" (Rom. 8:23). Does not the Christiangroan under the disciplining rod of the Father: "No chastening for thepresent seemeth tobe joyous,butgrievous" (Heb. 12:11).And ishenotdeeplygrievedbytheawfuldishonorwhichisnowdonetotheLordJesusoneveryhand?ThefactisthattheclosertheChristianlivestoGod,themorewillhemournoverallthatdishonorsHim:withthePsalmisthewillsay,"HorrorhathtakenholduponmebecauseofthewickedthatforsakeThylaw"(Ps.119:53),andwithJeremiah,"Mysoulshallweep insecret

placesforyourpride;andmineeyesshallweepsoreandrundownwithtears, because the Lord’s flock is carried away captive" (13:17). ButblessedbeGod, it iswritten,"Gothroughthemidstof thecity, throughthemidst of Jerusalem, and set amarkupon the foreheadsof thementhatsighandthatcryforalltheabominationsthatbedoneinthemidstthereof" (Ezek. 9:4). So too there is a sympathetic mourning over thesufferingsofothers:"Weepwiththemthatweep"(Rom.12:15).

But letusreturn to theprimary thoughtofourverse: "Blessedare theythat mourn" has immediate reference to the convicted soul sorrowingoverhissins.AndhereitismostimportanttonotethatChristdoesnotpronounce them "blessed" simply because they are mourners, butbecausetheyaresuch.mournersas"shallbecomforted."Therearenotafew in Christendom today who glory in their grief and attempt to findcomfortintheirowninwardwretchedness—aswellseekhealthfromoursicknesses.Truecomfortisnottobefoundinanythinginself—no,notinperceivingourownvileness—butinChristalone.Distressofsoulisbynomeansalwaysthesamethingasevangelicalrepentance,asisclearfromthecaseofCain(Gen.4:13).ButwheretheSpiritproducesintheheartagodlysorrowforsin,Hedoesnotleavehimthere,butbringshimtolookaway from sin to the Lamb of God, and then he is "comforted." TheGospelpromisesnomercyexcepttothosewhoforsakesinandclosewithChrist.

"Theyshallbecomforted."Thisgraciouspromisereceivesitsfulfillment,first, in that Divine consolation which immediately follows a soundconversion (i.e. one that is preceded by conviction and contrition),namely the removal of that conscious load of guilt which lies as anintolerableburdenontheconscience.ItfindsitsaccomplishmentintheSpirit’sapplicationoftheGospelofGod’sgracetotheonewhomHehasconvictedofhisdireneedofaSaviour.Thenit isthatChristspeaksthewordofpower, "ComeuntoMe all ye that labour and areheavy laden,and I will give you rest" (Matthew 11:28)—observe that His languageclearly presupposes the feeling of sin to be a "burden" as that whichimpelstoHimforrelief; it is tothesin-sickheartthatChristgivesrest.This"comfort"issuesinasenseofafreeandfullforgivenessthroughthemeritsoftheatoningbloodofChrist.ThisDivinecomfortisthepeaceof

Godwhichpassethallunderstanding,fillingtheheartofonewhoisnowassuredthatheis"acceptedintheBeloved."FirstGodwoundsandthenheals.

Second, there is a continual "comforting" of themourning saint by theHoly Spirit, who is the Comforter. The one who sorrows over hisdeparturesfromChristiscomfortedbytheassurancethat"ifweconfessoursins,Heis faithfulandjust to forgiveusoursins,andtocleanseusfromallunrighteousness" (1John1:9).Theonewhomournsunder thechasteningrodofGodiscomfortedbythepromise,"afterwardityieldeththe peaceable fruit of righteousness unto them which are exercisedthereby"(Heb.12:11).Theonewhogrievesovertheawfuldishonordoneto his Lord in the religiousworld is comforted by the fact that Satan’stimeisshort,andsoonChristwillbruisehimbeneathHisfeet.Third,thefinal"comfort"iswhenweleavethisworldandaredonewithsinforever.Then shall "sorrow and sighing flee away." To the rich man in hell,Abraham said of the one who had begged at his gate, "now he iscomforted"(Luke 16:25). The best wine is reserved for the last. The"comfort"ofheavenwillmorethancompensateforallthe"mourning"ofearth.

Fromall that has beenbefore us learn, first, the folly of looking to thewoundswhichsinhasmadeinordertofindconsolation;viewratherthepurgingandhealingbloodofChrist.Second,seetheerrorofattemptingtomeasurethehelpfulnessofthebookswereadorthepreachingwehearby thedegree of peace and joy theybring to ourhearts.Yethowmanytherearewhosay,Wehavequiteenoughintheworld,orinthehome,tomakeusmiserable,andwegotochurchforcomfort.ButitistobefearedthatfewofthemareinanyconditionofsoultoreceivecomfortfromtheGospel:ratherdotheyneedtheLawtosearchandconvictthem.Ah,thetruthis,dearfriend,thatveryoftenthesermonorthearticlewhichisofmostbenefitistheonewhichcausesustogetalonewithGodandweepbeforeHim.Whenwehaveflirtedwiththeworldorindulgedthelustsofthe flesh theHoly Spirit gives us a rebuke or admonition. Third,markthen the inseparable connection between godly sorrow and godly joy:comparePsalms30:5;126:5;Proverbs14:10; Isaiah61:3;2Corinthians6:10;1Thessalonians1:6;James2:13.

ChapterTwo

TheBeatitudes-Continued

"Blessed are themeek: for they shall inherit the earth" (Matthew 5:5).There has been considerable difference of opinion as to exactly whatmeeknessconsistsof.Whenwewroteuponthisversesometwelveyearsago, we defined it as humility, but it now appears to us that that isinadequate,forthereisnosingletermwhichiscapableoffullyexpressingallthatisincludedinthisvirtue.AstudyofitsusageinScripturereveals,first, that it is linked with and cannot be separated from lowliness:"LearnofMe:forIammeekandlowlyinheart"(Matthew11:29);"Walkworthy of the vocation wherewith ye are called; with all lowliness andmeekness" (Eph. 4:1, 2). Second, it is associated with and cannot bedivorcedfromgentleness:"IbeseechyoubythemeeknessandgentlenessofChrist"(2Cor.10:1);"Tospeakevilofnoman,tobenobrawlers,butgentle, shewing allmeekness unto allmen" (Titus 3:2). Third, "receivewith meekness the engrafted word" is opposed to "thewrath of manworkethnottherighteousnessofGod"(Jam.1:20,21).Fourth,theDivinepromise is "themeekwillHe guide in judgment, and themeekwillHeteachHisway"(Ps.25:9), intimatingthat thisgraceconsistsofapliantheartandwill.

Additionalhelpindeterminingforusthemeaningandscopeoftheword"meek"istobeobtainedfromdulynotingourpresentverseinthelightofthe two preceding ones. It is to be kept steadily inmind that in thoseBeatitudesourLordisdescribingtheorderlydevelopmentofGod’sworkofgraceasitisexperientiallyrealizedinthesoul.First,thereisapovertyofspirit:asenseofourinsufficiencyandnothingness,arealizationofourunworthiness andunprofitableness.Next, there is amourningover ourlostcondition,sorrowingfortheawfulnessofoursinsagainstGod.Andnow we have meekness as a by-product of self-emptying and self-humiliation; or, in other words, there is a broken will and a receptive

heart before God.Meekness is not only the antithesis of pride, but ofstubbornness, fierceness, vengefulness. It is the taming of the lion, themakingofthewolftoliedownasakid.

Thomas Scott rightly points out that "There is a naturalmeekness ofspirit,springingfromloveofease,defectinsensibilityandfirmness,andthe predominancy of other passions, which should be carefullydistinguished from evangelical meekness. It is timid and pliant, easilydeterredfromgood,andpersuadedtoevil; it leadstocriminalityinoneextreme, as impetuosity of spirit does in another; it is often found inungodlymen;anditsometimesformsthegranddefectinthecharacterofpious persons, as in the case of Eli, and of Jehoshaphat. Divine graceoperatesinrenderingsuchmenofanoppositetempermoreyieldingandquiet. The meekness to which the blessing is annexed is notconstitutional,butgracious:andmenofthemostvehement,impetuous,irascible, and implacable dispositions, by looking to Jesus through thegraceofGod, learn to curb their tempers, to cease fromresentment, toavoidgivingoffencebyinjuriouswordsandactions,tomakeconcessionsandforgiveinjuries."

Meekness is theoppositeofself-willtowardGod,andof ill-will towardmen."ThemeekarethosewhoquietlysubmitthemselvesbeforeGod,toHisWord, to His rod, who followHis directions and comply with Hisdesigns, and are gentle towardmen" (MatthewHenry). As pointed outabove, this is not constitutional, but gracious—a precious fruit of theSpirit’s working. Godly sorrow softens the heart, so that it is madereceptive to the entrance of theWord. Meekness consists in the spiritbeing made pliant, tractable, submissive, teachable. Speakingprophetically through Isaiah theSaviour said, "TheLordhath anointedMetopreachgoodtidingsuntothemeek"(Isa.16:1),fortheyhavebowedtotheauthorityoftheLaw.Andagainitiswritten,"FortheLordtakethpleasure in His people: He will beautify the meek with salvation" (Ps.149:4).

Aword or two on the fruits ofmeekness. First,Godwards.Where thisgraceisintheascendant,theenmityofthecarnalmindissubdued,andits possessor bears God’s chastenings with quietness and patience.Illustrations thereof are seen in the cases of Aaron (Lev. 10:3), Eli (1

Sam.3:18),andDavid(Ps.39:9).SupremelyitwasexemplifiedbyChrist,whodeclared,"Iamaworm,andnoman"(Ps.22:6),whichhadreferencenotonlytoHisbeinghumbledintothedust,butalsotothefactthattherewasnothinginHimwhichresistedthejudgmentsofGod:"ThecupwhichMyFatherhathgivenMe,shallInotdrinkit?"(John18:11).Hewas"led[not dragged] as a lamb to the slaughter": when He was reviled, Herevilednotagain;whenHewasbuffeted,Hethreatenednot.HewastheveryKingofmeekness.

Second,manwards.Inasmuchasmeeknessisthatspiritwhichhasbeenschooledtomildnessbydisciplineandsuffering,andbroughtintosweetresignation to the will of God, it causes the believer to bear patientlythose insults and injurieswhichhe receivesat thehandsofhis fellows,andmakeshimreadytoacceptinstructionoradmonitionfromtheleastofthesaints,movinghimtothinkmorehighlyofothersthanofhimself.Meekness enables the Christian to endure provocations without beinginflamedbythem:heremainscoolwhenothersgetheated."Brethren,ifamanbeovertakeninafault,yewhicharespiritual,restoresuchaoneinthe spirit of meekness: considering thyself, lest thou also be tempted"(Gal. 6:1). Thismeans, notwith a lordly and domineering attitude, notwithaharshandcensorioustemper,notwithaloveoffindingfaultanddesire for inflicting the discipline of the church, but with gentleness,humilityandpatience.

Butmeeknessmustnotbeconfoundedwithweakness.Truemeeknessisever manifested by yieldedness to God’s will, yet it will not yield aprincipleofrighteousnessorcompromisewithevil.God-givenmeeknesscanalsostandup forGod-givenrights:whenGod’sglory is impeached,wemusthaveazealwhichisashotasfire.Moseswas"verymeek,aboveallthemenwhichwereuponthefaceoftheearth"(Num.12:3),yetwhenhesawtheIsraelitesdancingbeforethegoldencalf,inzealforJehovah’shonour,hebrokethetwotablesofstone,andputtotheswordthosewhohad transgressed. Note how firmly and boldly the apostles stood theirground in Acts 16:35-37. Above all, remember how Christ Himself, inconcern for His Father’s glory, made a whip of cords and drove thedesecratorsoutof the temple.Meeknessrestrainsfromprivaterevenge,but it in nowise conflicts with the requirements of fidelity to God,His

cause,andHispeople.

"For they shall inherit the earth" or "land," for both the Hebrew andGreekwords possess this doublemeaning. This promise is taken fromPsalm37:11,andmaybeunderstoodinathreefoldway.First,spiritually,as the second half of that verse intimates: "Themeek shall inherit theearth,andshalldelightthemselvesintheabundanceofpeace."Thespiritofmeeknessiswhatenablesitspossessortogetsomuchenjoymentoutofhisearthlyportion,be it smallor large.Delivered fromagreedyandgraspingdispositionhe is satisfiedwith such things as he has: "A littlethatarighteousmanhathisbetterthantherichesofmanywicked"(Ps.37:16). Contentment of mind is one of the fruits of meekness. Thehaughty and covetousdonot "inherit the earth," though theymay ownmanyacresofit.ThehumbleChristianisfarhappierinacottagethanthewicked inapalace: "Better is littlewith the fearof theLord, thangreattreasureandtroubletherewith"(Prov.15:16).

Second,literally.Themeekinherittheearthinregardofright,beingthemembersofChrist,whoisLordofall.Hence,writingtothesaints,Paulsaid,"Forallthingsareyours;whether...theworld,orlife,ordeath,orthingspresent,orthingstocome,allareyours"(1Cor.3:21,22).Rightortitletotheearthistwofold:civilandspiritual.Theformer is thatwhichholds good—according to their laws and customs—beforemen, and inregardthereoftheyarecalledlordsofsuchlandstheyhavearightuntointhecourts.ThelatteristhatwhichisapprovedbeforeGod.Adamhadthisspiritualrighttotheearthbeforehefell,butbyhissinheforfeiteditbothforhimselfandhisposterity.ButChristhasregainedit forall theelect,hencetheapostlesaid,"Ashavingnothing,andyetpossessingallthings"(2 Cor. 6:10). Third, mystically. Psalm 37:11, is an Old TestamentpromisewithaNewTestamentmeaning:thelandofCanaanwasafigureofheaven,ofwhichmeeknessprovesthepossessortobeanheir,andforwhichitisanessentialqualification.Fromwhathasbeenbeforeusletuslearn,first,thevalueofthisspiritualgraceandtheneedofprayingforanincreaseof thesame:"SeekyetheLord,allyemeekof theearth,whichhave wroughtHis judgment: seek righteousness, seekmeekness"(Zeph.2:3).Asafurtherinducementtothisend,markthesepreciouspromises:"Themeekshalleatandbesatisfied"(Ps.21:26),"TheLordliftethupthe

meek" (Ps. 147:6), "Themeek also shall increase their joy in the Lord"(Isa.29:19).Second,seethefollyofthosewhoaresodiligentinseekingearthly possessions without any regard to Christ. Since all right to theearthwaslostbyAdamandisonlyrecoveredbytheRedeemer,untiltheyhavepartinHimnonecan,withthecomfortofagoodconscience,eitherpurchaseorpossessanymundaneinheritance.Third,letthefactthatthemeek. through Christ, inherit the earth serve for a bridle against allinordinatecarefortheworld:sincewearemembersofChristthesupplyofeveryneediscertain,andaninfinitelybetterportionisoursthantheperishingthingsoftimeandsense.

"Blessedaretheywhichdohungerandthirstafterrighteousness:fortheyshallbefilled"(Matthew5:6).InthefirstthreeBeatitudeswearecalledupontowitnesstheheartexercisesofthosewhohavebeenawakenedbythe Spirit of God. First, there is a sense of need, a realization of theirnothingness and emptiness. Second, there is a judging of self, aconsciousness of their guilt and sorrowing over their lost condition.Third, there is an end of seeking to justify themselves before God, anabandonmentofallpretencestopersonalmerit,atakingoftheirplaceinthedustbeforeGod.Andhere,inthefourth,theeyeofthesoulisturnedawayfromselftoAnother:thereisalongingafterthatwhichtheyknowtheyhavenotgotandwhichtheyareconscioustheyurgentlyneed.Therehasbeenmuchneedlessquibblingas to theprecise importof theword"righteousness" in this verse, and it seems to us that most of thecommentatorshavefailedtograspitsfullness.

In many Old Testament passages "righteousness" is synonymous with"salvation," as will appear from the following. "Drop down ye heavensfrom above, and let the skies pour down righteousness: let the earthopen,andletthembringforthsalvation,andletrighteousnessspringuptogether; I theLordhave created it" (Isa. 45:8); "HearkenuntoMe, yestouthearted, that are far from righteousness: I bring near Myrighteousness; it shall not be far off, andMy salvation shall not tarry:andIwillplacesalvation inZion"(Isa.46:12,13);"Myrighteousness isnear.Mysalvationissetforth,andMinearmsshalljudgethepeople:theislesshallwaituponMe,andonMinearmsshalltheytrust"(Isa.51:5):"ThussaiththeLord,Keepyejudgmentanddojustice:forMysalvation

is near to come, andMy righteousness to be revealed" (Isa. 56:1); "Hehathclothedmewiththegarmentsofsalvation,Hehathcoveredmewiththerobeofrighteousness"(Isa.61:10).Yetafterall,thisdoesnotbringusmuchnearerinthat"salvation"isoneofthemostcomprehensivetermstobefoundintheScriptures.Letus, then,seek todefine itsmeaningalittlemoreclosely.

Takingitinitswidestlatitude,to"hungerandthirstafterrighteousness"meanstoyearnafterGod’sfavour,image,andfelicity."Righteousness"isatermdenotingallspiritualblessings:"seekyefirstthekingdomofGodand His righteousness" (Matthew 6:33). More specifically,"righteousness" in our text has reference, first, to the righteousness offaith whereby a sinner is justified freely by Divine grace through theredemptionthatisinChristJesus.AstheresultofhisSurety’sobediencebeingimputedtohim,thebelieverstands legallyrighteousbeforeGod.As sinners who have constantly broken the Law in thought, word, anddeed,weareutterlydestituteofrighteousness."Thereisnonerighteous,nonotone"(Rom.3:10).ButGodhasprovidedaperfectrighteousnessinChrist forallwhobelieve: it is thebest "robe"putupon each returningprodigal.ThemeritsofChrist’sperfectkeepingoftheLawisreckonedtotheaccountofeverysinnerwhosheltersinHim.

Second,this"righteousness," forwhichtheawakenedsinner longs, is tobe understood of inward and sanctifying righteousness, for as we sooftenpoint out, justification and sanctification arenever to be severed.TheoneinwhomtheSpiritgraciouslyworksdesiresnotonlyanimputedrighteousness, but an imparted one too; he not only longs for arestorationtoGod’sfavour,buttohaveGod’simagerenewedinhim.Forthistwofold"righteousness"theconvicted"hungerandthirst,"expressiveofvehementdesire,ofwhichthesoulisacutelyconscious,forasinbodilyhungerandthirsttherearesharppangsandanintenselongingfortheirappeasement, so it is with the soul. First, the Spirit brings before theconscience the holy and inexorable requirements of God. Next, Heconvictsthesoulofitsdestitutionandguilt,sothatherealizeshisabjectpovertyandlostcondition,seeingthereisnohopeinandfromhimself.AndthenHecreatesadeephungerandthirstwhichcauseshimto lockuntoandseekrelieffromChrist,"TheLordourrighteousness."

Likethepreviousones,thisfourthBeatitudedescribesadualexperience:aninitialandacontinuous,thatwhichbeginsintheunconverted,butisperpetuatedinthesavedsinner.Thereisarepeatedexerciseofthisgrace,feltatvarying intervals.Theonewho longed tobe savedbyChristnowyearnstobemadelikeHim.Lookedatinitswidestaspect,thishungeringand thirsting refers to thatpantingof the renewedheart afterGod (Ps.42:1), that yearning for a closer walk withHim, that longing formoreperfectconformitytotheimageofHisSon.IttellsofthoseaspirationsofthenewnatureforDivineblessingswhichalonecanstrengthen,sustainandsatisfyit.Ourtextpresentssuchaparadoxthatitisevidentthatnocarnalmind ever invented it. Can onewho has been brought into vitalunionwithHimwhoistheBreadofLifeandinwhomallfullnessdwellsbefoundstillhungeringandthirsting?Yes,suchistheexperienceoftherenewedheart.Markcarefullythetenseoftheverb:itisnot"Blessedaretheywhichhave,"but"Blessedaretheywhichdohungerandthirst."ThishaseverbeentheexperienceofGod’ssaints(Ps.82:4;Phil.3:8,14).

"Theyshallbefilled."Likethefirstpartofourtext,thisalsohasadoublefulfillment:aninitial,andacontinuous.WhenGodcreatesahungerandthirst in the soul, it is thatHemay satisfy it.When the poor sinner ismadetofeelhisneedofChrist, it isthathemaybedrawntoandledtoembraceHim.LiketheprodigalwhocametotheFatherasapenitent,thebelievingsinnernowfeedsontheOnefiguredbythe"fattedcalf."Heismadetoexclaim,"SurelyintheLordhaveIrighteousness.""Theyshallbefilled" with the peace of Godwhich passeth all understanding. "Filled"with that Divine blessing to which no sorrow is added. "Filled" withpraiseandthanksgivinguntoHimwhohaswroughtallourworksinus."Filled"withthatwhichthispoorworldcanneithergivenortakeaway."Filled"by the goodness andmercy ofGod, till their cup runneth over.Andyet,all that isenjoyednowisbuta little foretasteofwhatGodhaspreparedforthemthatloveHim:inthedaytocomeweshallbe"filled"withDivineholiness,forweshallbemade"likeHim"(1John3:2).Thenshallwebedonewithsinforever:thenshallwe"hungernomore,neitherthirstanymore"(Rev.7:16).

AsthisfourthBeatitudehasbeensuchastorehouseofcomforttomanyatriedandtroubledbeliever,letuspointouttheusewhichmaybemadeof

it by Satan-harassed believers. First, by those whose faith is little andweak.There arenot a few inGod’s familywho sincerely long topleaseHim inall thingsand to live innosinagainst their conscience,andyettheyfindinthemselvessomuchdistrustanddespairofGod’smercythatthey are conscious ofmuchmore doubting than faith, so that they arebroughtseriously toquestion their electionand statebeforeGod.Here,then,isDivineconsolationforthem:iftheygenuinelyhungerandthirstafterrighteousness,ChristHimselfpronouncesthemblessed.Thosewhoare displeased with their unbelief, who truly desire to be purged fromdistrust,wholongandprayforincreasedfaithandassurance—evidencingtheirsinceritybydiligentlyusingallpropermeans—are the subjectsofGod’sapprobation.

Second,bythosewhosesanctificationissoimperfect.ManytherebewhoaremostanxioustopleaseGodandmakeconscienceofallknownsins,yet find in themselves somuchdarkness ofmind, activity of rebelliouscorruption, forwardness in their affections. perverseness in their wills,yea,aconstantpronenesstoallmannerofsins;and,onthecontrary,theycan perceive so little of the fruits of sanctification, so little evidence ofspirituallife,sofewsignsofDivinegraceatworkwithin,thattheyoftenseriouslydoubt if theyhave receivedanygraceat all.This is a fearfullyheavy burden, and greatly casts down the soul. But here is Divineconsolation. Christ pronounces "blessed" not those who are full ofrighteousness, but those who "hunger and thirst" after it. Those whomournover their depravity,who grieve over the plague of their hearts,who yearn for conformity to Christ—using the means constantly—areacceptedofGodinChrist.

Third,bythemoreextremecaseofonewhohasgrievouslydepartedfromGodandlongbeenabackslider,andnow,consciousofhiswickedness,isin despair. Satan will tell him that his case is hopeless, that he is anapostate, that hell is prepared for him and hemust surely be damned;andthepoorsoulisreadytobelievethatsuchmustreallybethecase.Heisdestituteofpeace,allhisevidencesareeclipsed,hecannotperceivearayofhope.Nevertheless,hereisDivinecomfort.Ifhetrulymournsoverhisdeparture fromGod,hateshimself forhisbacksliding, sorrowsoverhissins,trulydesirestorepentofthemandlongstobereconciledtoGod

andrestoredtocommunionwithHim,thenhetooisamongtheblessed:"Blessedaretheywhichdohungerandthirstafterrighteousness:fortheyshallbefilled."

ChapterThree

TheBeatitudes-Continued

In these Beatitudes the Lord Jesus delineates the distinguishingcharacteristicsandprivilegesofthosewhoare"Hisdisciplesindeed,"orthe birthmarks by which the true subjects of His kingdom may beidentified.ThisisonlyanotherwayofsayingthatHisdesignwastomakeknownthecharacterofthoseuponwhomtheDivinebenedictionrests,orthat He here revealed who are the truly happy. Looking at theseBeatitudes from another angle, we may regard them as furnishing adescriptionof thenatureof truehappiness,andaspropoundingsundryrules by which it is attained. Very different indeed is Christ’s teachingherefromthethoughtsandthetheorieswhichobtaininthecarnalmind.Instead of attributing genuine felicity unto the possession of outwardthings,He affirmed that it consists in thepossession and cultivationofspiritualgraces.ItwasGodincarnatepouringcontemptonthewisdomofthis world and showing how radically opposed are its concepts to theTruth.

"Blessed are the merciful: for they shall obtain mercy" (Matthew 5:7).Grosslyhavethesewordsbeenpervertedbymerit-mongers.Thosewhoinsist that the Bible teaches salvation by works appeal to this verse,amongothers,insupportoftheirperniciouserror.Butnothingcouldbeless to their purpose, for there is not a word in it which affords theslightestsupporttotheirfataldelusion.OurLordwasnotheredescribingthefoundationonwhichreststhesinner’shopeofreceivingmercyfromGod,butistracingthespiritualfeaturesofHisownpeople,amongwhichmercifulness isaprominentone.Hisevidentmeaningwas:mercy isan

indispensable trait in that holy character which God has inseparablyconnectedwiththeenjoymentofthathappiness—bothhereandhereafter—whichistheproductofHisownsovereignkindness.

TheplaceoccupiedbythisparticularBeatitude in theseries furnishesasurekeytoitsinterpretation.ThefirstfourmayberegardedasdescribingtheinitialexercisesofheartinonewhohasbeenawakenedbytheSpirit,whereas the next four treat of the subsequent fruits. In the precedingversethesoulisseenhungeringandthirstingafterChrist,andthenfilledbyHim,whereashereweareshownthefirsteffectandevidenceofthis.Having receivedmercy from the Lord, the saved sinner now exercisesmercyuntoothers.ItisnotthatGodrequiresustobemercifulinordertoobtainHismercy—thatwouldbetooverthrowthewholeschemeofgrace—but having beenmade the recipient ofHis wondrous grace. I cannotnowbutactgraciously towardothers.Thatwhich issigns. fledby"theyshallobtainmercy"willcomebeforeusinthesequel.

"Blessed are the merciful: for they shall obtain mercy." First, let usendeavour to define the nature of this mercy. This mercifulness uponwhichtheDivineapprobationrestsisaholycompassionofsoul,wherebyoneismovedtopityandgotothereliefofanotherinmisery.Insayingthat it is a compassion of soul,wemean that it causes its possessor tomakethecaseofanotherhisown,sothatheisgrievedbyit,forwhenourheartisreallytouchedbythestateofanother,wearestirredwithin."Itisan aversion to everything harsh, cruel, oppressive or injurious; apropensity to pity, alleviate or remove the miseries of mankind; anunwillingness to increase personal emolument or indulgence byrenderingothersuneasy;awillingnesstoforgopersonalease,interestorgratificationtomakeotherseasyandhappy"(ThomasScott).

Mercifulness,then,isagraciousdispositiontowardourfellowcreaturesand fellow Christians. It is a spirit of kindness and benevolence whichsympathizes with the sufferings of the afflicted, so that we weep withthosethatweep.Itennoblesitspossessorsothathetempersjusticewithmercy, and scorns the taking of revenge. But it is aholydisposition incontrastwiththatfoolishsentimentalitywhichfloutstherequirementsofjustice, andwhich inclinesmany to sympathize with those in deservedmisery.Thatisafalseandunholymercywhichpetitionsthepowersthat

betocancelormodifyajustandfullymeritedsentencewhichhasbeenpasseduponsomeflagrantoffender.Thereforearewetold,"Andofsomehavecompassion,makingadifference" (Jude22)—kingSauldefied thisprinciplewhenhesparedAgag.Itisalsoaholycompassionasopposedtothatpartialitywhichisgeneroustosomeandharshtoothers.

Thismercifulnesshasnotitsrootsinanythinginthenaturalman.True,therearesomewhomakenoprofessionofbeingChristiansinwhomweoftenfindnotalittlekindlinessofdisposition,sympathyforthesuffering,andareadinesstoforgivethosewhohavewrongedthem,yetisitmerelyinstinctive,andthoughamiablethereisnothingspiritualinit—insteadofbeing subject toDivineauthority it is oftenopposed toGod’s law.ThatwhichChristhereinculcatedandcommendedisverydifferentfromandvastly superior to natural amiability: it is such compassion as Godapprovesof,whichisafruitofHisHolySpiritandiscommandedinHisWord. It is the result of Christ living in us. Was He moved withcompassion?DidHeweepwith themourner?WasHepatientwith thedull-witted? Then if He indwells me, that same disposition, howeverimperfectlymanifested,mustbereproduced.

Thismercyissomethingmorethanafeeling:itisanoperativeprinciple.Itnotonlystirstheheart,butitmovesthehandtorenderhelpuntothoseinneed,fortheonecannotbeseveredfromtheother.Sofarfromitbeingawellshutuporafountainsealed,thismercyisacopioussourceofactsofbeneficence,fromwhichissuestreamsofblessing.Itdoesnotexhaustitself in profitless words, but is accompanied by helpful deeds. "Butwhoso hath this world’s goods, and seeth his brother have need, andshuttethuphisbowelsofcompassionfromhim,howdwelleththeloveofGod in him?" (1 John 3:17): this verse makes it clear that no work ofmercy is shown to those inmisery except that it proceeds from inwardcompassion.Thusweseewhatisthe"mercy"whichisherementioned:itisthatwhichexerts itself indoinggood,beingafruitoftheloveofGodshedabroadintheheart.

Thismercymay, throughwalkingafter the flesh, for a timebe checkedand choked,but taking thegeneral tenor of aChristian’s character andthemaintrendinhislife,itisseentobeanunmistakabletraitofthenewman. "The wicked borroweth, and payeth not again; but the righteous

showethmercy,andgiveth"(Ps.37:21).Itwas"mercy"inAbraham,afterhehadbeenwrongedbyhisnephew,whichcausedhim togoafterandsecurethedeliveranceofLot.Itwas"mercy"onthepartofJoseph,afterhisbrethrenhadsogrievouslymistreatedhim,whichmovedhimtofreelyforgivethem.Itwas"mercy"inMoses,afterMiriamhadrebelledagainsthimandtheLordhadsmittenherwithleprosy,whichmovedhimtocry,"Healhernow,OGod,IbeseechThee"(Num.12:13).Itwas"mercy" inDavid which caused him to spare the life of his arch-enemy when thewickedSaulwas inhishands.Insolemncontrast,ofJudasweread"herememberednottoshewmercy,butpersecutedthepoorandneedyman"(Ps.109:16).

WerewesermonizingMatthew5:7,ournextdivisionwouldbethedutiesofmercy,whichareanswerabletothemiseriesofthoseweshouldrelieve,as the form and degree of its manifestation is regulated by our ownstationandcircumstances.Thismercy regardsnotmerely thebodiesofmenbutalsotheirsouls,andhereagainit issharplydistinguishedfromthat natural and instinctive kind which pities and ministers to thetemporal needs of sufferers, but has no concern for their eternalprospects.Thepreacherneeds to carefullyheed this fifthBeatitude: so,too,theemployerandthetradesman.Butwemustdismissthisbranchofour subject by calling attention to "he that sheweth mercy withcheerfulness"(Rom.12:8),which iswhat gives chief value to the servicerendered. IfGod loves a cheerful giver, it is equally true thatHe takesnoticeofthespiritinwhichwerespondtoHisprecepts.

Awordnowonthereward:"fortheyshallobtainmercy,"which,astheolder theologians pointed out, is not the reward of condignity (whollydeserved),but of congruity.This givesnot the least countenance to thehorribleerrorofRome, thatbyalmsdeedswecanmake satisfaction toGod for our sins.Our acts ofmercy are notmeritorious in the sight ofGod:had thatbeenthecase,Christhadsaid, "Blessedare themerciful,for they shall obtain justice,"for what is meritorious is due reward byright.Ourtexthasnothingtodowithsalvationmatters,butenunciatesaprinciplepertainingtothegovernmentalwaysofGod,bywhichwereapwhatwesowandhavemeasuredagaintousaccordingaswehavemetedouttoothers (Matthew7:2). "He that followethafter righteousnessand

mercyfindethlife,righteousness,andhonour"(Prov.21:21).

"Fortheyshallobtainmercy."First,thereisaninwardbenefit.Theonewhoshowsmercytoothersgainsthereby:"themercifulmandoethgoodto his own soul" (Prov. 11:17). There is a personal satisfaction in theexercise of pity and benevolence, which the fullest gratification of theselfishmanisnottobecomparedwith:"hethathathmercyonthepoor,happy is he" (Prov. 14:21). Second, he reapsmercy at the hands of hisfellows: the overruling providence of God causes him to be dealt withmercifully by others. Third, he receives mercy from God: "with themercifulThouwiltshowThyselfmerciful"(Ps.18:25)—contrast"heshallhave judgmentwithoutmercy thathathshowednomercy" (Jam. 2:13).MercywillbeshowntothemercifulintheDaytocome(see2Tim.1:16,18; Jude 21). Then let us prayerfully heed the exhortations of Romans12:10;Galatians6:2;Colossians3:12.

"Blessedarethepureinheart:fortheyshallseeGod"(Matthew5:8).Thisis another of the Beatitudes which has been grossly perverted by theenemies of the Lord: those who have, like their predecessors thePharisees,posedasthechampionsoftheTruthandboastedofasuperiorsanctity to that confessed by the true people of God. All through thisChristian era therehavebeenpoor deluded soulswhohave claimed anentire purification of the old man, or have insisted that God has socompletelyrenewedthemthatthecarnalnaturehasbeeneradicated,andinconsequencetheynotonlycommitnosins,buthavenosinfuldesiresorthoughts.ButGodtellsus,"Ifwesaythatwehavenosin,wedeceiveourselves,andthetruthisnotinus"(1John1:8).Ofcourse,suchpeopleappeal to the Scriptures in support of their vain delusion, applying toexperienceverseswhichdescribethelegalbenefitsoftheAtonement,orbywrestingsuchaoneasthatwhichisnowbeforeus.

That purity of heart doesnotmean sinlessness of life is clear from theinspired record of the history of all God’s saints. Noah got drunk,Abrahamequivocated,MosesdisobeyedGod, Job cursed theday of hisbirth,ElijahfledinterrorfromJezebel,PeterdeniedChrist.Yes,perhapssomeone will exclaim, but all these were before Christianity wasestablished.True,but ithasalsobeenthesamesince then.WhereshallwegotofindaChristianofsuperiorattainmentstothoseof theapostle

Paul?Andwhatwashisexperience?ReadRomans 7 and see.Whenhewoulddogood,evilwaspresentwithhim(v.21);therewasalawinhismembers warring against the law of his mind, and bringing him intocaptivitytothelawofsin(v.23).Hedid,withthemind,servetheLawofGod, nevertheless with the flesh he served the law of sin (v. 25). Ah,Christianreader, the truth is,oneof themostconclusiveevidencesthatwedopossessapureheart is tobeconsciousofandburdenedwith theimpuritywhichstillindwellsus.

"Blessedarethepureinheart."HereagainweseetheLordexposingthethoughts of the natural man, who errs greatly in his ideas of whatconstitutes real blessedness. Therein He refutes the Pharisees, whocontented themselveswith a species of external ceremonialismormereoutwardholiness,failingtorealizethatGodrequires"truthintheinwardparts"(Ps.51:6).VerysolemnandsearchingisthissixthBeatitude,foritequally condemns most of that which now passes current for genuinereligion in Christendom. How many today rest satisfied with a headreligion,supposingthatalliswelliftheircreedbesound;andhowmanymorehavenothingbetter thanahandreligion—busily engaged inwhattheyterm"Christianservice.""ButtheLordlookethontheheart"(1Sam.16:7),whichincludesthemind,conscience,affectionsandwill.

Howispurityofhearteffected? forbynature theheartof fallenman istotallydepravedand corrupt, deceitful above all things anddesperatelywicked(Jer.17:9).Howcanitbeotherwisewheneachofusmustmakethehumiliatingconfession,"Behold,Iwasshapenininiquity;andinsindid my mother conceive me" (Ps. 51:5)? This purity of heart is by nomeans to be restricted to inward chastity or simplicity—being withoutguileanddeceit—buthasafarmorecomprehensivemeaningandscope.The heart of the Christian ismade pure by a fourfold operation of theHolySpirit.First,byimpartingaholynatureatthenewbirth.Second,bybestowingasavingfaithwhichunitesitspossessortoaholyChrist.Third,by sprinkling him with the precious blood of Christ, which purges hisconscience.Fourth,byaprotractedprocessof sanctificationso thatwe,through His aid, mortify the flesh and live unto God. In consequencethereof,thebelieverhasasinceredesireandresolutionnottosinagainstGodinthoughtorwordordeed,buttopleaseHiminallthings.

Inwhatmeasure is theheart of theChristiannowmadepure?Only inpart during this life, relatively and not absolutely. "The believer’sunderstanding is in part purified from darkness, his judgment fromerror,hiswill fromrebellion,hisaffections fromenmity,avarice,pride,sensuality"(T.Scott).TheworkofDivinegraceinthesoulisbegunhere,butitisonlycompletedhereafter(Phil.1:6).Wearenotwhollyperfected,havingreceivedonly"thefirstfruitsoftheSpirit"(Rom.8:23).ObservecarefullythetenseoftheverbinActs15:9:itisnot"purifiedtheirheartsbyfaith,"but"purifyingtheirheartsbyfaith"—acontinuousexperience.Soagain"Hesavedusbythewashingofregenerationand(not"renewal"but)renewingoftheHolyGhost"(Titus3:5).Consequently it iswritten"inmanythingsweallstumble"(Jam.3:2,R.V.).Yet it isourboundenduty touse every legitimatemeansofpurification: thedailydenyingofself,sincereconfessionofoursins,walkinginthepathsofrighteousness.

Whatisthispurityofheart?aquestionwhichrequiresasomewhatmoredefiniteanswerthanhasbeengivenabove,wherewehaveintimatedthatthissixthBeatitudecontemplatesboththenewheartornaturereceivedatregenerationandthetransformationofcharacterwhichistheeffectofa Divine work of grace in the soul. Spiritual purity may be defined asundividedaffections,sincerityandgenuineness,godlysimplicity.Itistheopposite of subtlety andduplicity, for genuinepiety lays asidenot onlyhatredandmalice,hutguileandhypocrisy.Itisnotsufficienttobepureinwordsandoutwarddeportment:purityofdesires,motives, intents, iswhatshould,andinthemaindoes,characterize thechildofGod.Here,then, is amost important test for eachprofessingChristian to apply tohimself: Have I been freed from the dominion of hypocrisy? Are mymotivespureandintentionsgenuine?Aremyaffectionssetuponthingsabove?DoImeetwiththeLord’speopletocommunewithHimortobeseenofmen?

A"pureheart"isonewhichhasapureObjectbeforeit,beingattractedby"thebeautyofholiness."ItisoneinwhichthefearoftheLordhasbeenimplantedandtheloveofGodshedabroad,andthereforeithateswhatHe hates and loves what He loves. The purer the heart be, the moreconsciousitbecomesof,andthemoreitgrievesover,indwellingfilth.Apure heart is one which makes conscience of foul thoughts, vile

imaginations, and evil desires. It is one that mourns over pride anddiscontent,unbelief and coldnessof affection, andweeps in secret overunholiness. Alas, how little is this inward purity esteemed today: thegreat majority of professors content themselves with a mere form ofgodliness,ashadowofthereality.Theheaviestburdenofapureheartisthe discovery that such an ocean of unclean waters still indwells him,constantlycastingupmireanddirt,foulingallthathedoes.

Consider now the attendant blessing: the pure in heart "shall seeGod."Once again we would remind our readers that the promisesattachedtotheseBeatitudeshavebothapresentandafuturefulfillment;notablyisthisthecasewiththeonenowbeforeus.Correspondingtothefact that the Christian’s purity of heart is only in part in this life, butperfectedinthelifetocome,istheexperiencethat"Nowweseethroughaglass,darkly;butthenfacetoface;nowIknowinpart;butthenshallIknow even as also I am known" (1 Cor. 13:12). To "see God" is to bebroughtnightoHim(forwecannotseeanobjectwhichisavastdistancefromus), tobe introduced into intimate intercoursewithHim,which istheconsequenceofhaving the thick cloudofour transgressionsblottedout,foritwasouriniquitieswhichseparatedusfromHim(Isa.59:2).Weneed scarcely say that it is a spiritual sight and not a corporeal one, aheartknowledgeofandcommunionwithGod.

Thepureinheartpossessspiritualdiscernmentandwiththeeyesoftheirunderstanding they obtain clear views of the Divine character andperceive the excellency of His attributes. When the eye is single, thewholebodyisfulloflight.ItisbyfaithGodisbeheld.To"seeGod"alsohastheforceofenjoyHim,asinJohn3:36,andforthatapureheartisindispensable.ThatwhichpollutestheheartandbecloudsthevisionofaChristianisunjudgedevil,forwhenanysinis"allowed"communionwithGod is broken, and can only be restored by genuine repentance andunsparing confession. Since, then, the privilege of seeing God isdependentuponthemaintenanceof theheartpurity,howessential it isthatwegiveearnestheedtotheexhortationsofIsaiah1:16;2Corinthians7:1;1Peter3:15.Ohtobeabletosay"IhavesettheLordalwaysbeforeme"(Ps.16:8).

"In the Truth, the faith of which purifies the heart, they ‘see God.’ for

whatisthatTruthbutamanifestationof thegloryofGodinthefaceofJesusChrist—an illustrious display of the combined radiance ofDivineholinessandDivinebenignity!...Theywhoarepureinheart‘seeGod’inthis way, even in the present world; and in the future state theirknowledge of Godwill become farmore extensive and their fellowshipwithHim farmore intimate. To borrow the words of the Psalmist, weshall ‘BeholdHis face in righteousness, and shall be satisfiedwhenweawake inHis likeness’ (Ps. 17:15). Then, and not till then, will the fullmeaningofthesewordsbeunderstood,‘thepureinheartshallseeGod’"(J.Brown).

ChapterFour

TheBeatitudes-Concluded

"Blessed are the peacemakers: for they shall be called the children ofGod" (v. 9). "The Jews, in general, regarded the Gentile nations withbittercontemptandhatred,and theyexpected that,under theMessiah,thereshouldbeanuninterruptedseriesofwarlikeattacksmadeonthesenations,tilltheywerecompletelydestroyedorsubjugatedtothechosenpeopleofGod(anideabased,nodoubt,onwhattheyreadinthebookofJoshua concerning the experiences of their forefathers—A. W. P.). Intheir estimation, those emphaticallydeserved the appellationof ‘happy’who should be employed under Messiah the Prince to avenge on theheathennationsallthewrongsthesehaddonetoIsrael.Howdifferentisthe spirit of theneweconomy!Howbeautifully does it accordwith theangelicanthemwhichcelebratedthenativityofitsFounder:‘glorytoGodinthehighest,andonearthpeace,goodwilltowardmen!’"(J.Brown).

ThisseventhBeatitudehastodomorewithconductthanwithcharacter,though, of necessity, theremust first be a peaceable spirit before therewillbeactiveeffortsputforthtomakepeace.Letitberememberedthatin this first section of the Sermon on the Mount, the Lord Jesus isdefiningthecharacterofthosewhoshouldbesubjectsandcitizensinHiskingdom.First,Hedescribedthemaccordingtotheinitialexperiencesof

thoseinwhomaDivineworkiswrought.Thefirstfourmaybegroupedtogetherassettingforththenegativegracesoftheirhearts.Theyarenotself-sufficient,but consciously poor in spirit; they are not self-satisfied,butmourningbecauseoftheirspiritualstate;theyarenotself-willed,butmeek; theyarenot self-righteous, buthungeringand thirsting after therighteousnessofAnother.Inthenextthree,theLordnamestheirpositivegraces: having tasted of the mercy of God, they are merciful in theirdealingswith others; having received a spiritual nature, they now hateimpurity and loveholiness; having entered into the peacewhichChristmadebythebloodofHisGross,theynowwishtoliveinamitywithall.

Blessedarethepeacemakers."Thistakesnoteofthehorriblecontentionandenmitywhichsinhasbrought into theworld, forwhere there isnostrifethereisnoneedforpeacemakers.Theworldis"livinginmaliceandenvy, hateful and hating one another" (Titus 3:3): though attempts areoftenmade to conceal this by the cloak of hypocrisy yet it soon peepsforthagaininitshideousnakedness,asthehistoryofthenationsattests.Andletnotwriterandreaderforgetthesolemnfact thatsuchwasonceour own sad case, as the opening words of Titus 3:3, declare—"for weourselvesalsowere."Butontheotherhand,ourtextalsobringsintoviewthetriumphofGodovertheDevil:gracehasbroughtinthatwhichevennowinmeasure,andinthefuturecompletely,displacesthevileworksoftheflesh.

Tobealoverofandworkerafterpeaceisoneofthedistinguishingmarksof thosewhoare followersof thePrinceofpeace.Thatmiracleofgracewhich has made them at peace with God causes them to regard theirfellowswithsincerebenevolence,desiringtopromotetheirbestinterests,bothhereandhereafter.It is theircare,somuchas inthemlies, to livepeaceably with all men, and therefore do they abstain from deliberateinjury of others. In each relationship they occupy—domestic, social,ecclesiastical—itistheirdesireandendeavourtopreventandallaystrife.Theyareloversofconcord,promotersofunity,healersofbreaches.Theydelight to pour oil on troubled waters, to reconcile those who areestranged,torightwrongs,tostrengthenthekindlytiesoffriendship.Asthe sons of peace they bring into the fetid atmosphere of this world abreath from thepure andplacid air of heaven.Howmuch theworld is

indebtedtotheirpresence,onlytheDaytocomewillshow.

Let it be pointed out that this lovely Christlike disposition is a vastlydifferent thing fromthat easy-going indolencewhich is sooftennaughtbut cowardice or selfishness. It is not a peace at any price which theChristian loves and aims to promote.No, indeed, that is a false peace,unworthytobecalledpeaceatall."Thewisdomthatisfromaboveisfirstpure,thenpeaceable,gentle,easytobeentreated,fullofmercyandgoodfruits,without partiality, andwithout hypocrisy" (Jam. 3:17): notewellthe words "first pure—peace is not to be sought at the expense ofrighteousness. Hence it is important that we lose not the thread ofconnectionbetweenourpresentBeatitudeandtheonewhichprecedesit:asthe"pureinheart"modifiesthe"mercy"ofverse7,soalsoitqualifiesthe "peace" of verse 9—it is such mercy and peace as God Himselfapprovesof.Thesamequalificationisseenagainin"followpeacewithallmenandholiness"(Heb.12:14).Wearetoavoidallneedlessoccasionsofcontention, yet not to the point of sacrificing the Truth, compromisingprinciple,orforsakingduty—ChristHimselfdidnotso:Matthew10:34.

"If it bepossible, asmuch as lieth in you, live peaceablywith allmen"(Rom.12:18).Theverytermsofthisexhortationdenotethatsofarfromcompliance therewith being a simple task, it is one which calls forconstantvigilance,self-discipline,andearnestprayer.Suchisthestateofhumannature, thatoffencesmustneedscome,nevertheless it ispartofChristiandutytoseetoitthatwesoconductourselvesastogivenojustcauseofcomplaintagainstus.It is forourownpeacewedoso, for it isimpossible to be happy in broils and enmities. Some believers are of anaturallycontentiousdisposition,anddoublydotheyneedtobegGodtohold His restraining and calming hand upon them.When disturbanceandturmoilisaroused,weshoulddiligentlyexamineourselvesbeforetheLordastowhetherthecauseforitlieinus,andifso,confessthesintoHim and seek to reconcile those offended. If we be innocent, wemustmeeklysubmittoitasanaffliction.

Ifitbetruethat"Blessedarethepeacemakers,"itnecessarilyfollowsthatcursed are the peacebreakers. Then let us be diligently on our guardagainstbigotry,intemperatezeal,andaquarrelsomespirit:thethingsofGod are too sacred for wrangling. Highly important is it that we give

earnestheedtotheexhortationof"EndeavouringtokeeptheunityoftheSpiritinthebondofpeace"(Eph.4:3).Letitbecarefullynotedthatthepreceding verse specifies the chief aids to this. In order to thedevelopmentofapeacefuldispositionwemustfirstcultivatethegraceof"lowliness," which is the opposite of pride, for "only by pride comethcontention" (Prov. 13:10). Second, there must be the cultivation of"meekness,"whichistheoppositeofself-assertiveness,thedeterminationto press my will at all costs: remember "a soft answer turneth awaywrath." Third, the grace of "long sufferance," which is the opposite ofimpatience.Finally,"forbearingoneanotherinlove,"forthequeenofthegraces"endurethallthings."

SeeheretheblessednessofthatworktowhichtheministersofGodarecalled:notmerelytoeffectpeacebetweenmanandman,buttoreconcilementoGod.WhatacontrastisthisfromthetaskallottedtoJoshuaandhisofficersundertheMosaiceconomy,oftakinguptheswordtoslaytheenemies of the Lord! In this dispensation the servants of Christ arecommissionedtoseekthereconciliationofthosewhoareatenmitywithGod. The heralds of the Cross are the ambassadors of peace, biddingsinnersthrowdowntheweaponsoftheirwarfareandenterintoamnestywithGod.Theyknowthereisnopeaceforthewicked,andthereforedotheyexhortthemtoacquaintthemselveswithGodandbeatpeace(Job22:21).Of them it iswritten, "Howbeautiful are the feet of them thatpreachthegospelofpeace,andbringgladtidingsofgoodthings!"(Rom.10:15).

Thereisstillanotherwayinwhichitistheholyprivilegeofbelieverstobepeacemakers,andthatisbytheirprayersavertingthewrathofGodfromaguiltynation.InthedaywhentheLord’sangeriskindledagainstasin-ladenpeople and thedark clouds of providence threaten an impendingstorm of judgment, it is both the duty and the privilege of God’sremembrancerstostandinthebreachandbytheirearnestsupplicationstayHishand,somakingpeace.Mosesdidso(Ex.32:10);sotooAaron(Num.16:47,48),andDavid(2Sam.24:14).Whenafearfulplaguevisitsour country, or another nation threatens it withwar, we are to beholdGodraisingHisrod,andentreatHimtobemerciful:seeJeremiah12:11;Ezekiel22:30,31.Thisisindeedablessedworkofpeace:tostaytheLord

from the work of destruction, as Abraham’s intercession had done forSodomif therewerebut tenrighteouspersons in it.Oncemorewesay,onlytheDaytocomewillshowhowthewickedgainedbythepresenceoftherighteousremnantintheirmidst.

A word now upon the reward: "for they shall be called the children ofGod,"whichisadecisiveproofthattheseBeatitudescontemplatenotthemoral virtues of the naturalman, but rather the spiritual graces of theregenerate,TobemadeachildofGodistoberenewedinHisimageandlikeness;tobecalledsoistobeesteemedandregardedassuch.TheLordHimself is "the God of peace" (Heb. 13:20), and where this holydispositionismanifestedbyHispeopleHeownsthemasHischildren—compare Hebrews 2:11, and 11:16, for this force of the word "called."Furthermore, holy peacemakers are recognized as children of God bytheirspiritualbrethren.HaveyoureceivedthisgraceoftheSpirit,sothatyousincerelydesire and endeavour to live atpeacewith allmen?Thenthat is an evidence you are a child of God, a pledge of your adoption.Labour tomaintain it. Ultimately, Godwillmake itmanifest to all theuniversethatweareHischildren(Rom.8:19).

"Blessedaretheywhicharepersecutedforrighteousness"sake:fortheirsisthekingdomofheaven"(v.10).TheChristianlifeisonethatisfullofstrangeparadoxeswhicharequiteinsolubletohumanreason,butwhichareeasilyunderstoodbythespiritualmind.God’ssaintsrejoicewithjoyunspeakable, yet do they mourn with a lamentation to which theworldling is an utter stranger. The believer in Christ has been broughtintocontactwithasourceofvitalsatisfactionwhichiscapableofmeetingevery longing, yet does he pant with a yearning like unto that of thethirstyhart.HesingsandmakesmelodyinhishearttotheLord,yetdoeshegroandeeplyanddaily.Hisexperienceisoftenpainfulandperplexing,yetwouldhenotpartwithitforallthegoldintheworld.ThesepuzzlingparadoxesareamongtheevidenceswhichhepossessesthatheisindeedblessedofGod.Butwhobymerereasoningwouldeverconcludethatthepersecuted and reviled are "blessed"!Genuine felicity, then, is not onlycompatiblewithhutisactuallyaccompaniedbymanifoldmiseriesinthislife.

"It is a strongproof of humandepravity thatmen’s curses andChrist’s

blessings shouldmeet on the same persons. Who would have thoughtthatamancouldbepersecutedandreviled,andhaveallmannerofevilsaid of him for righteousness’ sake? And do wicked men really hatejusticeandlovethosewhodefraudandwrongtheirneighbors?No;theydo not dislike righteousness as it respects themselves: it is only thatspeciesofitwhichrespectsGodandreligionthatexcitestheirhatred.IfChristianswere contentwith doing justly and lovingmercy, andwouldceasewalking humblywith God, theymight go through the world, notonly in peace, but with applause; but he that will live godly in ChristJesus shall suffer persecution (2 Tim. 3:12). Such a life reproves theungodlinessofmenandprovokestheirresentment"(AndrewFuller).ItistheenmityoftheSerpent—activeeversincethedaysofAbel(1John3:12)—againsttheholyseed.

"Blessed are they which are persecuted for righteousness’ sake." Theconnection between this and all that has been before us must not beoverlooked. It isnotevery sufferer,nor evenevery sufferer for religion,whoisentitledtoappropriatesuchconsolation.Thisantagonismisnotinreturn forwrong-doing or in response towhat has given just cause foroffence.Theywhoaremorose,haughty,selfish,orevil-speaking,havenoright to seek comfort from thisBeatitudewhenpeople retaliate againstthem.No, it iswhere Christliness of character and conduct is assailed,wherepracticalgodlinesscondemnstheworldlywaysofemptyprofessorsandfirestheirenmity,wherehumbleyetvitalpietycannotbe toleratedbythosewhoaredevoidofthesame.ThewickedhateGod’sholyimageand those who bear it, His holy Truth and those who walk in it. ThispronouncementofChrist’s signifies,Blessed are the spiritualwhich thecarnaldetest;blessedarethegentlesheep,whomthedogssnapat.

How many a Christian employee who has refused to violate hisconsciencehas sufferedat thehandsof anungodlymaster ormistress!Yet such persecution, painful though it may be, is really a blessing indisguise. First, by means of the opposition which they encounter, theLord’s people become the better acquainted with their own infirmitiesandneeds,fortherebytheyaremadeconsciousthattheycannotstandforasinglehourunlessDivinegraceupholdsthem.Second,bypersecutiontheyareoftenkept fromcertain sins intowhich theywouldmost likely

fallwerethewickedatpeacewiththem:theroughusagetheyreceiveatthe hands of world lings makes impossible that friendship with themwhich the flesh craves. Third, such persecution affords the believeropportunity toglorifyGodbyhisconstancy,courage,andfidelity totheTruth.

This searchingword "for righteousness’ sake" calls uponus tohonestlyexamineourselvesbeforeGodwhenwearebeingopposed:"Butletnoneof you suffer as a murderer, or as a thief, or as an evildoer, or as abusybodyinothermen’smatters"(1Pet.4:15).Thesamequalificationismadeintheversewhichimmediatelyfollowsthelastquoted:"YetifanymansufferasaChristian,lethimnotbeashamed;butlethimglorifyGodonthisbehalf":thisisamostnecessarycaution,thatthebelieverseetoitthat he is buffeted for right doing and not on account of his ownmisconduct or foolish behavior. It is to be observed that persecution isoftensospeciouslydisguisedthatthoseguiltythereofarenotconsciousofthe same, yea, so deceitful is the human heart, they imagine they aredoing God a service (John 16:2). But "Blessed are they that arepersecuted for righteousness’ sake: for theirs is [not "shall be"] thekingdomofheaven";itsprivilegesandblessings(Rom.14:17)aretheirsevennow: thoughhatedbymen, theyare "kingsandpriestsuntoGod"(Rev.1:6).

"Blessedareye,whenmenshallrevileyou,andpersecuteyou,andshallsayallmannerofevilagainstyoufalsely,forMysake"(Matthew5:11).Inverse10theLordenunciatesthegeneralprinciple;hereHemakesspecialapplicationof it toHis servants.Notecarefully thechange from"them"throughoutverses5-10to"ye"and"your"inverses11and12:oppositionis the general lot of God’s people, but it is the special portion of Hisministers. If faithful to their calling, they must expect to be fiercelyassailed.SuchhaseverbeentheexperienceoftheLord’sservants.Moseswasreviledagainandagain(Ex.5:11;14:11;16:2;17:2;etc.).Samuelwasrejected(1Sam.8:5).Elijahwasdespised(1Kings18:17)andpersecuted(1 Kings 19:2). Micaiah was hated (2 Chron. 18:17). Nehemiah wasoppressed and defamed (Neh. 4). The Saviour Himself, the faithfulwitnessofGod,wasputtodeathbythepeopletowhomHeministered.Stephenwas stoned,Peter and John cast into prison, James beheaded,

whiletheentirecourseofPaulwasonelongseriesofbitterandrelentlesspersecutions.

"Blessedareye,whenmenshallrevileyou,andpersecuteyou,andshallsay allmanner of evil against you falsely, forMy sake. Rejoice and beexceedingglad,forgreatisyourrewardinheaven;forsopersecutedtheytheprophetswhichwerebeforeyou"(vv.11and12).InthesewordstheLord Jesus faithfullywarnsHis servantswhat theymay fully expect toencounter, and thendefineshow theyare to respond thereto,how theyare to conduct themselves under the fire of their enemies. Thatblessednesswhichworldlyleadersvalueandcrave is tobeflatteredandfeted,humoredandhonored;butthefelicityandgloryof theofficersofChristaretobemadeconformabletotheCaptainoftheirsalvation,whowas"despisedandrejectedofmen."Yet insteadofbeingdowncastoverandmurmuringat thehostility theymeetwith,ministersof theGospelaretobethankful toGodfor thehighhonourHeconfersupontheminmaking thempartakers of the sufferings ofHis Son. Because that is sodifficultforfleshandbloodtodo,theLordhereadvancestworeasonsasencouragements.

Itistruethatpersecutionofbothministersandsaintsistodayinamuchmilderformthanitassumedinotherages;nevertheless,itisjustasreal.Through the goodness of God we have long been protected from legalpersecution,but theenmityof theSerpent findsotherways andmeansfor expressing itself. The words of Christ in John 15 have never beenrepealed: "If ye were of the world, the world would love his own; butbecauseyearenotoftheworld,butIhavechosenyououtoftheworld,thereforetheworldhatethyou.RememberthewordthatIsaiduntoyou,TheservantisnotgreaterthanhisLord.IftheyhavepersecutedMe,theywillalsopersecuteyou;iftheyhavekeptMysaying,theywillkeepyoursalso"(vv.19and20).Letitbecarefullynotedthat itwastheprofessingand not the profane "world" that Christ was alluding to: it was fromreligiousleaders,thosemakingthegreatestspiritualpretensions,thattheRedeemer Himself received the worst treatment. And so it is now:membersandofficersofthe"churches"stooptomethodsandusemeansofoppositionwhichthoseoutsidewouldscorntoemploy.

LetuscarefullynotethequalificationmadebyChristintheversesweare

now considering. This benediction of His is pronounced only on themwho have all manner of evil spoken against them falsely: they havethemselvesgivennojustoccasionforthesame.No,farfromit, it isnotforanylawfulgroundofaccusationinthemselves,butfor"Mysake"—fortheirloyaltyandfidelitytoChrist,fortheirobediencetoHiscommission,fortheirrefusaltocompromiseHisholyTruth.Tobe"reviled"istosufferpersonalabuse:saidPaul,"Wearemadeasthefilthoftheworld,andaretheoffscouringofallthings"(1Cor.4:13)."Persecution"mayinvolveactsofill-treatmentorostracism.Tohave"allmannerofevilsaidagainst"usistosufferdefamationofcharacter:1Thessalonians2:2,clearly impliesthateventhemoralreputationoftheapostlewasattacked.AlltheseareeffortsoftheDeviltodestroytheusefulnessofGod’sministers.

The Lord Jesus here pronounced blessed or happy thosewho, throughdevotion to Him, would be called upon to suffer. They are "blessed"because such are given the unspeakable privilege of having fellowshipwith the sufferings of the Saviour. They are "blessed" because suchtribulation worketh patience, and patience experience, and experiencehope, and such ahope thatwill notmake ashamed.They are "blessed"becausetheyshallbefullyrecompensedintheDaytocome.Hereisrichcomfortindeed.LetnotthesoldieroftheCrossbedismayedbecausethefierydartsofthewickedonearehurledagainsthim.Rememberthat"Thesufferingsof thispresent time are notworthy to be comparedwith theglorywhichshallberevealedinus"(Rom.8:18).

"Rejoiceandbeexceedingglad":thistooisspokenspeciallytoministers.ThoseafflictionswhichfaithfulnesstoChristbringsuponthemaretobeendured not only with patience and resignation, but thanksgiving andgladness,andthatforathreefoldreason.First,thattheycomeuponthemforChrist’ssake:ifHesufferedsomuchforthem,shouldtheynotrejoiceto suffer a little for Him? Second, they shall be richly recompensedhereafter:"greatisyourrewardinheaven"—notasofmerit,butpurelyofgrace, for there isnoproportionbetween them.Third, theybring themintofellowshipwithanoblecompanyofmartyrs:"forsopersecutedtheythe prophets which were before you" —they too were ill-treated bymembers of the outward Church: what an honour to share, in ourmeasure, the lot of those holymen!Verily there is cause to rejoice, no

matterhowfiercetheconflictmaybe.Oh,toemulatetheapostlesinActs5:41,and16:25.MayDivinegraceenablealltheoppressedservantsandsaints ofGod to draw from these preciouswords of Christ the comfortandstrengththeyneed.

ChapterFive

TheMinisterialOffice

"Yearethesaltoftheearthbutifthesalthavelosthissavour,wherewithshallithesalted?itisthenceforthgoodfornothing,buttobecastout,andtohetroddenunderfootofmen.Yearethelightofthe

world.Acitythatissetonanhillcannotbehid.Neitherdomenlightacandle,andputitunderabushel,butonacandlestickanditgivethlightuntoallthatareinthehouse.Letyourlightsoshinebeforemen,thattheymayseeyourgoodworks,andglorifyyourFatherwhichisin

heaven."

Matthew5:13-16

"Yearethesaltoftheearth."Thesewords(andthosewhichfollowtotheendofverse16)arefrequentlyregardedasbeingspokenofGod’speopleat large, but this we think is a mistake. First, because such aninterpretationisoutofharmonywiththeimmediatecontext.Inourlastchapter we called attention to our Lord’s changing of the pronoun inverse 11 from the "they" in verses 1-10 to the "ye." In verse 10 Christenumerated the general principle that "blessed are they which arepersecuted for righteousness sake," but in verse 11Hemade particularapplicationtoHisownministers:persecution is theusualexperienceofGod’s people, but it is the special portion of His servants. Clearconfirmationofthisdistinctionisfoundinverse12,wherethemalignedministersofChristarebiddentorejoicebecause"sopersecutedtheytheprophets which were before you"—not "the saints," but the official

servantsofGod.

Thus, the"Yeare thesaltof theearth"obviouslyhasreference to thosewhonowoccupythesamepositionasdidthe"prophets"ofold,namelythose called of God to act as His mouthpiece and interpret His will.Additional proof is found in what immediately follows, where afterfurther designating them the "light of the world" Christ added, "A citythatissetonahillcannotbehidafigurefitlypertinenttotheofficersofChrist, who aremade a spectacle to the world. Finally, what is said inverse 15 plainly pertains to the ministers of God rather than to theirhearers, for the candle on a candlestick again