XLII.
THE SERMON ON THE MOUNT.
(A Mountain Plateau not far from Capernaum.)
Subdivision B.
BEATITUDES: PROMISES TO MESSIAH'S SUBJECTS.
aMATT. V. 3-12; cLUKE
VI. 20-26.
a3 Blessed are the poor
in spirit: for theirs is the kingdom of heaven. [The sayings in this
subdivision are called beatitudes from the word "beati (meaning blessed),
with which they begin in the Vulgate, or Latin Bible. According to Matthew,
these beatitudes are nine in number and seven in character, for the last
two, which concern persecution, do not relate to traits of character, but
to certain external circumstances which lead to blessings. Luke gives us
[228] beatitudes not recorded in Matthew. Most
of the beatitudes are paradoxical, being the very reverse of the world's
view, but Christians who have put them to the test have learned to realize
their unquestionable truth. The poor in spirit are those who feel a deep
sense of spiritual destitution and comprehend their nothingness before
God. The kingdom of heaven is theirs, because they seek it, and therefore
find and abide in it. To this virtue is opposed the pride of the Pharisee,
which caused him to thank God that he was not as other men, and to despise
and reject the kingdom of heaven. There must be emptiness before there
can be fullness, and so poverty of spirit precedes riches and grace in
the kingdom of God.] 4 Blessed are they
that mourn: for they shall be comforted. [Isa. xlii. 2, 3; Luke ii.
25; Rom. viii. 18; John xvi. 20, 21. The blessing is not upon all that
mourn (II. Cor. vii. 10); but upon those who mourn in reference to sin.
They shall be comforted by the discovery and appropriation of God's pardon.
But all mourning is traced directly or indirectly to sin. We may take it,
therefore, that in its widest sense the beatitude covers all those who
are led by mourning to a discerning of sin, and who so deplore its effects
and consequences in the world as to yearn for and seek the deliverance
which is in Christ. Those to whom Christ spoke the beatitude bore a double
sorrow. Not only did their own sins afflict their consciences, but the
hatred and opposition of other sinners added many additional sighs and
tears. Joy springs from such sorrow so naturally that it is likened to
harvest gathered from the seed (Ps. cxxvi. 6). But sorrows, even apart
from a sense of sin, often prove blessings to us by drawing us near unto
God.] 5 Blessed are the meek: for they
shall inherit the earth. [His hearers were full of hopes that, as Messiah,
he would glut their martial spirit, and lead them to world-wide conquest.
But the earth was not to be subjugated to him by force. Those who were
meek and forbearing should receive what the arrogant and selfish grasp
after and can not get. "Man the animal has hitherto possessed the globe.
Man the divine is yet to take it. The [229] struggle
is going on. But in every cycle more and more does the world feel the superior
authority of truth, purity, justice, kindness, love, and faith. They shall
yet possess the earth" (Beecher). The meek shall inherit it in two
ways: 1. They shall enjoy it more fully while in it. 2. They shall finally,
as part of the triumphant church, possess and enjoy it. Doubtless there
is also here a reference to complete possession to be fulfilled in the
new earth--Dan. vii. 27; Rev. iii. 21; v. 10.]
6 Blessed are they who hunger and thirst after righteousness: for they
shall be filled. [Our Lord here declares that those who feel a most
intense desire for righteousness shall obtain it. Under no other religion
had such a promise ever been given. Under Christianity the promise is clear
and definite. Compare Rom. viii. 3, 4; Heb. vii. 11, 19, 25. This promise
is realized in part by the attainment of a higher degree of righteous living,
and in part by the perfect forgiveness of our sins. But the joy of this
individual righteousness, blessed as it is, shall be surpassed by that
of the universal righteousness of the new creation--II. Pet. iii. 13.]
7 Blessed are the merciful: for they shall obtain mercy. [As meekness
is rather a passive virtue, so mercy is an active one. The meek bear, and
the merciful forbear, and for so doing they shall obtain mercy both from
God and man. This beatitude, like the rest, has a subordinate, temporal
application; for God rules the world in spite of its sin. This beatitude
has primary reference to the forgiveness of offences. The forgiving are
forgiven--Matt. vi. 14, 15.] 8 Blessed
are the pure in heart: for they shall see God. [The pure in heart are
those who are free from evil desires and purposes. They have that similarity
of life to the divine life which excludes all uncleanness, and which enables
them to comprehend, after a sympathetic fashion, the motives and actions
of God. Such see God by faith now, that is, by the spiritual vision of
a regenerate heart (Eph. i. 17, 18), and shall see him face to face hereafter
(I. Cor. xiii. 12; I. John iii. 2, 3). The Jews to whom Christ spoke, having
their hearts defiled with carnal hopes and self-righteous pride, failed
to see God, [230] as he was then revealing himself
in the person of his Son, thus forming a sad contrast to the gracious promise
of the beatitude. "They only can understand God who have in themselves
some moral resemblance to him; and they will enter most largely into the
knowledge of him who are most in sympathy with the divine life"--Beecher.]
9 Blessed are the peacemakers: for they shall be called sons of God.
[The term includes all who make peace between men, whether as individuals
or as communities. It includes even those who worthily endeavor to make
peace, though they fail of success. They shall be called God's children,
because he is the God of peace (Rom. xv. 33; xvi. 20; II. Cor. xiii. 11);
whose supreme purpose is to secure peace (Luke ii. 14); and who gave his
Son to be born into this world as the Prince of Peace (Isa. ix. 6). Here
again Jesus varies from human ideas. In worldly kingdoms the makers of
war stand highest, but in his kingdom peacemakers outrank them, for the
King himself is a great Peacemaker--Col. i. 20; Eph. ii. 14.]
10 Blessed are they that have been persecuted for righteousness' sake:
for theirs is the kingdom of heaven. [Those who suffer because of their
loyalty to the kingdom of heaven are blessed by being bound more closely
to that kingdom for which they suffer.] cBlessed
are ye poor: for yours is the kingdom of God.
21 Blessed are ye that hunger now: for ye shall be filled. Blessed
are ye that weep now: for ye shall laugh. [These three beatitudes
given by Luke, like the two closing beatitudes of Matthew are pronounced
not upon character, but upon those in certain trying conditions. They are
addressed to the disciples (Luke vi. 17), and are meant to strengthen and
encourage them to continue in the life of sacrifice when discipleship demanded.
For light upon the meaning of these beatitudes, see such passages as these:
Matt. x. 37-39; xvi. 24-26; Mark x. 28-30 Matt. x. 22-25. The service to
which Jesus called meant poverty, hunger, and tears, but it led to rich
reward--I. Cor. xi. 23-33; xii. 1-5.]
22 Blessed are ye, when men shall hate you, and when [231] they
shall separate you from their company, and reproach you, and cast
out your name as evil, aand persecute you, and say all manner
of evil against you falsely, for my cthe Son of man's sake.
[The Master here presents the various forms of suffering which would come
upon the disciples by reason of their loyalty to him. We shall find several
like statements as we proceed with the gospel story. They would first be
conscious of the coldness of their brethren before the secret hate became
outspoken and active. Later they should find themselves excommunicated
from the synagogue (John xvi. 2). This act in turn would be followed by
bitter reproaches and blasphemy of the sacred name by which they were called--the
name Christian (Jas. ii. 7; I. Pet. iv. 4). "'Malefic' or 'execrable superstition'
was the favorite description of Christianity among Pagans (Tac., Ann.
xv. 44; Suet. Nero, xvi.), and Christians were charged with incendiarism,
cannibalism and every infamy" (Farrar). All this would finally culminate
in bloody-handed persecution, and procure the death of Christ's followers
by forms of law; all manner of false and evil accusations would be brought
against them.]
23 Rejoice ye in that day, band be exceeding glad: cand
leap for joy: for behold, your reward is great in heaven; for in
the same manner did their fathers unto the prophets. afor so
persecuted they the prophets that were before you. [In commanding rejoicing
under such circumstances Jesus seemed to make a heavy demand upon his disciples,
but it is a demand which very many have responded to (Acts v. 41; xvi.
25). Anticipations of the glorious future are a great tonic. For instances
of persecution of the prophets, see I. Kings xix. 10; II. Chron. xvi. 10;
I. Kings xxii. 27; II. Chron. xxiv. 20, 21; Jer. xxvi. 23 and xxxii. and
xxxvii; Heb. xi. 36-38.] c24
But woe unto you that are rich! for ye have received your consolation.
[Luke xvi. 25.] 25 Woe unto you that
are full now! for ye shall hunger. Woe unto you, ye that laugh now!
for ye shall mourn and weep. [These three woes are respectively the
converse of the three beatitudes recorded by [232] Luke.
This converse is to be expected, for as long as sin lasts woes stand over
against beatitudes as Ebal against Gerizim. But the woe here expressed
by the Saviour is more of a cry of compassion than a denunciation, and
may be translated, "Alas for you!" The first woe applies to those who love
and trust in riches (Mark x. 24). Jesus does not clearly define the line
beyond which the possession of riches becomes a danger, lest any, fancying
himself to be on the safe side of the line, should lull himself to repose
and be taken off his guard. Riches are always dangerous, and we
must be ever watchful against their seduction. The second woe is kindred
to the first. Righteousness is the soul's true food. Those who feast upon
it shall be satisfied, but those who satiate themselves with this world
shall waken some day to a sense of emptiness, since they have filled themselves
with vanity (Eccl. ii. 1-11; Jas. v. 1-6). The third woe is not pronounced
upon those who make merriment an occasional relief (Prov. xvii. 22; xv.
13, 15); but upon those who, through lack of earnestness, make it a constant
aim. Half the world has no higher object in life than to be amused (Prov.
xiii. 14; Eccl. vii. 6). Those who sow folly shall reap a harvest of tears.
The truth of this saying was abundantly fulfilled in the Jewish wars, which
culminated in the destruction of Jerusalem about forty years later.]
26 Woe unto you, when all men shall speak well of you! for in the
same manner did their fathers to the false prophets. [This is the converse
to the beatitudes pronounced upon those who are reviled, etc. A righteous
life rebukes an evil one, and the general tendency of evil is to deride
that which rebukes it. This tendency caused the wicked of Christ's times
to say that he had a demon, and that he cast out demons by the power of
Beelzebub. If our lives draw to themselves no reproach, they can not be
right in the sight of God. A good name is more to be desired than great
riches; but we must not sacrifice our fidelity to Christ in order to attain
it. If we adhere strictly to the virtues which Christ enjoined, we shall
find that the world has an evil name for every one of them. Earnest contention
for his [233] truth is called bigotry; loyalty
to his ordinances is dubbed narrowness; strict conformity to the laws of
purity is named puritanism; liberality is looked upon as an effort to court
praise; piety is scorned as hypocrisy, and faith is regarded as fanaticism.]
[FFG 228-234]
