COMME�TARY O� THE BEATITUDESEDITED BY GLE�� PEASE

1 �ow when Jesus saw the crowds, he went up on a mountainside and sat down. His disciples came to him,

GUZIK, "A. I�TRODUCTIO� to the Sermon on the Mount.

1. (1) Jesus prepares to teach His disciples.

And seeing the multitudes, He went up on a mountain, and when He was seated His disciples came to Him.

a. And seeing the multitudes: The previous section mentioned that great multitudes followed Him, coming from many different REGIO�S(Matthew 4:25). In response to this, Jesus went up on a mountain.

i. It is wrong to think that Jesus went up on a mountain to remove Himself from the multitudes. It is true that Jesus gave this teaching to His disciples, but this use of the term is probably broad, including many among the great multitudes that followed Him mentioned in Matthew 4:25. By the end of the Sermon on the Mount, people in general heard His message and were amazed (Matthew 7:28).

ii. Luke says that this same basic material was, on a different occasion, spoken to a crowd of His disciples and a great multitude of people from all Judea and Jerusalem, and from the seacoast of Tyre and Sidon, who came to hear Him and be healed of their diseases (Luke 6:17). Yet, in the beginning of the teaching, Luke writes: Then He lifted up His eyes toward His disciples, and said (Luke 6:20). The sense of this is much the same as in Matthew; that this sermon was spoken to the disciples of Jesus, but disciples in a broad sense of those who had followed Him and heard Him; not in the narrow sense of only the Twelve.

iii. "Jesus was not monastic in spirit, and He had not two doctrines, one for the many, another for the few, like Buddha. His highest teachingwas meant for the million." (Bruce)

iv. "A crypt or cavern would have been out of all character for a message which is to

be published upon the housetops, and preached to every creature under heaven." (Spurgeon)

b. When He was seated: This was the common posture for teaching in that culture. It was customary for the TEACHER to sit and the hearers to stand.

i. "Sitting was the accepted posture of synagogue or school teachers (Luke 4:20; cf. Matthew 13:2; 23:2; 24:3)." (Carson)

ii. �ow in Matthew's record Jesus will speak and teach; it is God speaking but no longer through an inspired human personality like Jeremiah or Isaiah or Samuel; now the truth of God spoke through the exact personality of God.

c. His disciples came to Him: This again probably has in mind a group much LARGER than the Twelve, who to this point have not been introduced as a group in this Gospel.

i. "He ascends the hill to get away from the crowds below, and the disciples, now a considerable band, gather about Him. Others may not be excluded, but the disciples are the audience proper." (Bruce)

BAR�ES, "And seeing the multitudes - The great numbers that came to attend on his ministry. The substance of this discourse is recorded also in Luke 6. It is commonly called the “Sermon on the Mount.” It is not improbable that it was repeated, in substance, on different occasions, and to different people. At those times parts of it may have been omitted, and Luke may have recorded it as it was pronounced on one of those occasions. See the notes at Luk_6:17-20.

Went up into a mountain - This mountain, or hill, was somewhere in the vicinity of Capernaum, but where precisely is not mentioned. He ascended the hill, doubtless, because it was more convenient to address the multitude from an eminence than if he were on the same level with them. A hill or mountain is still shown a short distance to the northwest of the ancient site of Capernaum, which tradition reports to have been the place where this sermon was delivered, and which is called on the maps the Mount of Beatitudes. The hill commonly believed to be that on which the sermon was delivered is on the road from Nazareth to Tiberias, not far from the latter place. The hill is known by the name of Kuran Huttin, the Horns of Huttin. Of this hill Professor Hackett (Illustrations of Scripture, pp. 323, 324) says: “Though a noontide heat was beating down upon us with scorching power, I could not resist the temptation to turn aside and examine a place for which such a claim has been set up, though I cannot say that I have any great confidence in it. The hill referred to is rocky, and rises steeply to a moderate height above the plain. It has two summits, with a slight depression between them, and it is from these projecting points, or horns, that it receives the name given to it. From the top the observer has a full view of the Sea of Tiberias. The most pleasing feature of the landscape is that presented by the diversified appearance of the fields. The different plots of ground exhibit various colors, according to the state. of cultivation: some of them are red, where the land has been newly plowed up, the natural appearance of the soil; others yellow or white, where the harvest is beginning to ripen, or is already ripe; and others green, being covered with grass or springing grain. As they are contiguous to each other, or intermixed, these particolored plots present at some distance an appearance of joyful chequered work, which is really beautiful.

“In rhetorical descriptions of the delivery of the Sermon on the Mount, we often hear the people represented as looking up to the speaker from the sides of the hill, or listening to him from the plain. This would not be possible with reference to the present locality; for it is too precipitous and too elevated to allow of such a position. The Saviour could have sat there, however, in the midst of his hearers, for it affords a platform amply large enough for the accommodation of the hundreds who may have been present on that occasion.”

And when he was set - This was the common mode of teaching among the Jews, Luk_4:20; Luk_5:3; Joh_8:2; Act_13:14; Act_16:13.

His disciples came unto him - The word “disciples” means “learners,” those who are taught. Here it is put for those who attended on the ministry of Jesus, and does not imply that they were all Christians. See Joh_6:66.

CLARKE, "And seeing the multitudes - Τους οχλους, these multitudes, viz. those mentioned in the preceding verse, which should make the first verse of this chapter.

He went up into a mountain - That he might have the greater advantage of speaking, so as to be heard by that great concourse of people which followed him. It is very probable that nothing more is meant here than a small hill or eminence. Had he been on a high mountain they could not have heard; and, had he been at a great distance, he would not have sat down. See the note on Mat_5:14.

And when he was set - The usual posture of public teachers among the Jews, and among many other people. Hence sitting was a synonymous term for teaching among the rabbins.

His disciples - The word µαθητης signifies literally a scholar. Those who originally followed Christ, considered him in the light of a Divine teacher; and conscious of their ignorance, and the importance of his teaching, they put themselves under his tuition, that they might be instructed in heavenly things. Having been taught the mysteries of the kingdom of God, they became closely attached to their Divine Master, imitating his life and manners; and recommending his salvation to all the circle of their acquaintance. This is still the characteristic of a genuine disciple of Christ.

GILL, "And seeing the multitudes,.... The great concourse of people that followed him from the places before mentioned,

he went up into a mountain; either to pray alone, which was sometimes his custom to do, or to shun the multitude; or rather, because it was a commodious place for teaching the people:

and when he was set: not for rest, but in order to teach; for sitting was the posture of masters, or teachers, see Mat_13:2 Luk_4:20. The form in which the master and his disciples sat is thus described by Maimonides (z).

"The master sits at the head, or in the chief place, and the disciples before him in a circuit, like a crown; so that they all see the master, and hear his words; and the master may not sit upon a seat, and the scholars upon the ground; but either all upon the earth, or upon seats: indeed from the beginning, or formerly, היה הרב יושב "the master used to sit", and the disciples stand; but before the destruction of the second temple, all used to teach their disciples as they were sitting.''

With respect to this latter custom, the Talmudists say (a), that

"from the days of Moses, to Rabban Gamaliel (the master of the Apostle Paul), they did not learn the law, unless standing; after Rabban Gamaliel died, sickness came into the world, and they learnt the law sitting: hence it is a tradition, that after Rabban Gamaliel died, the glory of the law ceased.''

His disciples came unto him; not only the twelve, but the company, or multitude, of his disciples, Luk_6:17 which he made in the several places, where he had been preaching; for the number of his disciples was larger than John's.

HE�RY 1-2, "We have here a general account of this sermon.

I. The Preacher was our Lord Jesus, the Prince of preachers, the great Prophet of his church, who came into the world, to be the Light of the world. The prophets and John had done virtuously in preaching, but Christ excelled them all. He is the eternal Wisdom, that lay in the bosom of the Father, before all worlds, and perfectly knew his will (Joh_1:18); and he is the eternal Word, by whom he has in these last days spoken to us. The many miraculous cures wrought by Christ in Galilee, which we read of in the close of the foregoing chapter, were intended to make way for this sermon, and to dispose people to receive instructions from one in whom there appeared so much of a divine power and goodness; and, probably, this sermon was the summary, or rehearsal, of what he had preached up and down in the synagogues of Galilee. His text was, Repent, for the kingdom of heaven is at hand. This is a sermon on the former part of that text, showing what it is to repent; it is to reform, both in judgment and practice; and here he tells us wherein, in answer to that question (Mal_3:7), Wherein shall we return? He afterward preached upon the latter part of the text, when, in divers parables, he showed what the kingdom of heaven is like, ch. 13.

II. The place was a mountain in Galilee. As in other things, so in this, our Lord Jesus was but ill accommodated; he had no convenient place to preach in, any more than to lay his head on. While the scribes and Pharisees had Moses' chair to sit in, with all possible ease, honour, and state, and there corrupted the law; our Lord Jesus, the great Teacher of truth, is driven out to the desert, and finds no better a pulpit than a mountain can afford; and not one of the holy mountainsneither, not one of the mountains of Zion, but a common mountain; by which Christ would intimate that there is no such distinguishing holiness of places now, under the gospel, as there was under the law; but that it is the will of God that men should pray and preach every where,any where, provided it be decent and convenient. Christ preached this sermon, which was an exposition of the law, upon a mountain, because upon a mountain the law was given; and this was also a solemn promulgation of the Christian law. But observe the difference: when the law was given, the Lord came down upon the mountain; now the Lord went up: then, he spoke in thunder and lightning; now, in a still small voice: then the people were ordered to keep their distance; now they are invited to draw near: a blessed change! If God's grace and goodness are (as they certainly are) his glory, then the glory of the gospel is the glory that excels, for grace and truth came by Jesus Christ, 2Co_3:7; Heb_12:18, etc. It was foretold of Zebulun and Issachar, two of the tribes of Galilee (Deu_33:19), that they shall call the people to the mountain;to this mountain we are called, to learn to offer the sacrifices of righteousness. Now was this the mountain of the Lord, where he taught us his ways, Isa_2:2, Isa_2:3; Mic_4:1, Mic_4:2.

III. The auditors were his disciples, who came unto him; came at his call, as appears by comparing Mar_3:13, Luk_6:13. To them he directed his speech, because they followed him for love and learning, while others attended him only for cures. He taught them, because they were willing to be taught (the meek will he teach his way); because they would understand what he taught, which to others was foolishness; and because they were to teach others; and it was therefore requisite that they should have a clear and distinct knowledge of these things themselves. The duties prescribed in this sermon were to be conscientiously performed by all

those that would enter into that kingdom of heaven which they were sent to set up, with hope to have the benefit of it. But though this discourse was directed to the disciples, it was in the hearing of the multitude; for it is said (Mat_7:28), The people were astonished. No bounds were set about this mountain, to keep the people off, as were about mount Sinai (Exo_19:12); for, through Christ, we have access to God, not only to speak to him, but to hear from him. Nay, he had an eye to the multitude, in preaching this sermon. When the fame of his miracles had brought a vast crowd together, he took the opportunity of so great a confluence of people, to instruct them. Note, It is an encouragement to a faithful minister to cast the net of the gospel where there are a great many fishes, in hope that some will be caught. The sight of a multitude puts life into a preacher, which yet must arise from a desire of their profit, not his own praise.

IV. The solemnity of his sermon is intimated in that word, when he was set. Christ preached many times occasionally, and by interlocutory discourses; but this was a set sermon, kathisantos autou, when he had placed himself so as to be best heard. He sat down as a Judge or Lawgiver. It intimates with what sedateness and composure of mind the things of God should be spoken and heard. He sat, that the scriptures might be fulfilled (Mal_3:3), He shall sit as a refiner, to purge away the dross, the corrupt doctrines of the sons of Levi. He sat as in the throne, judging right(Psa_9:4); for the word he spoke shall judge us. That phrase, He opened his mouth, is only a Hebrew periphrasis of speaking, as Job_3:1. Yet some think it intimates the solemnity of this discourse; the congregation being large, he raised his voice, and spoke louder than usual. He had spoken long by his servants the prophets, and opened their mouths (Eze_3:27; Eze_24:27; Eze_33:22); but now he opened his own, and spoke with freedom, as one having authority. One of the ancients has this remark upon it; Christ taught much without opening his mouth. that is, by his holy and exemplary life; nay, he taught, when, being led as a lamb to the slaughter, he opened not his mouth, but now he opened his mouth, and taught, that the scriptures might be fulfilled,Pro_8:1, Pro_8:2, Pro_8:6. Doth not wisdom cry - cry on the top of high places? And the opening of her lips shall be right things. He taught them, according to the promise (Isa_54:13), All thy children shall be taught of the Lord; for this purpose he had the tongue of the learned (Isa_50:4), and the Spirit of the Lord, Isa_61:1. He taught them, what was the evil they should abhor, and what was the good they should abide and abound in; for Christianity is not a matter of speculation, but is designed to regulate the temper of our minds and the tenour of our conversations; gospel-time is a time of reformation (Heb_9:10); and by the gospel we must be reformed, must be made good, must be made better. The truth, as it is in Jesus, is the truth which is according to godliness, Tit_1:1.

JAMISO�, "That this is the same Discourse as that in Luk_6:17-49 - only reported more fully by Matthew, and less fully, as well as with considerable variation, by Luke - is the opinion of many very able critics (of the Greek commentators; of Calvin, Grotius, Maldonatus - Who stands almost alone among Romish commentators; and of most moderns, as Tholuck, Meyer, Deuteronomy Wette, Tischendorf, Stier, Wieseler, Robinson). The prevailing opinion of these critics is that Luke’s is the original form of the discourse, to which Matthew has added a number of sayings, uttered on other occasions, in order to give at one view the great outlines of our Lord’s ethical teaching. But that they are two distinct discourses - the one delivered about the close of His first missionary tour, and the other after a second such tour and the solemn choice of the Twelve - is the judgment of others who have given much attention to such matters (of most Romish commentators, including Erasmus; and among the moderns, of Lange, Greswell, Birks, Webster and Wilkinson. The question is left undecided by Alford). Augustine’s opinion - that they were both delivered on one occasion, Matthew’s on the mountain, and to the disciples; Luke’s in the plain, and to the promiscuous multitude - is so clumsy and artificial as hardly to deserve notice. To us the weight of argument appears to lie with those who think them two separate discourses. It seems hard to conceive that Matthew should have put this discourse before his own calling, if it was not uttered till long after, and was spoken in his own hearing as one of

the newly chosen Twelve. Add to this, that Matthew introduces his discourse amidst very definite markings of time, which fix it to our Lord’s first preaching tour; while that of Luke, which is expressly said to have been delivered immediately after the choice of the Twelve, could not have been spoken till long after the time noted by Matthew. It is hard, too, to see how either discourse can well be regarded as the expansion or contraction of the other. And as it is beyond dispute that our Lord repeated some of His weightier sayings in different forms, and with varied applications, it ought not to surprise us that, after the lapse of perhaps a year - when, having spent a whole night on the hill in prayer to God, and set the Twelve apart, He found Himself surrounded by crowds of people, few of whom probably had heard the Sermon on the Mount, and fewer still remembered much of it - He should go over its principal points again, with just as much sameness as to show their enduring gravity, but at the same time with that difference which shows His exhaustless fertility as the great Prophet of the Church.

Mat_5:1-16. The beatitudes, and their bearing upon the world.

And seeing the multitudes — those mentioned in Mat_4:25.

he went up into a mountain — one of the dozen mountains which Robinson says there are in the vicinity of the Sea of Galilee, any one of them answering about equally well to the occasion. So charming is the whole landscape that the descriptions of it, from Josephus downwards [Wars of the Jews, 4.10, 8], are apt to be thought a little colored.

and when he was set — had sat or seated Himself.

his disciples came unto him — already a large circle, more or less attracted and subdued by His preaching and miracles, in addition to the smaller band of devoted adherents. Though the latter only answered to the subjects of His kingdom, described in this discourse, there were drawn from time to time into this inner circle souls from the outer one, who, by the power of His matchless word, were constrained to forsake their all for the Lord Jesus.

BARCLAY, "In that brief verse there are three clues to the real signifi-cance of the Sermon on the Mount.

(i) Jesus began to teach when He had sat down. When a Jewish Rabbi was teaching officially he sat to teach. We still speak of a professor's chair; the Pope still speaks ex cathedra, from his seat. Often a Rabbi gave instruction when he was standing or strolling about; but his really official teaching was done when he had taken his seat. So, then, the very intimation that Jesus sat down to teach His disciples is the indication that this teaching is central, that it is official, that it is the very essence of His teaching.

(ii) Matthew goes on to say that when He had opened His mouth, He taught them. This phrase He opened His mouth is not simply a decoratively roundabout way of saying He said. In Greek the phrase has a double significance.

(a) In Greek it is used of a solemn, grave and dignified utterance. It is used, for instance, of the saying of an oracle. It is the natural preface for a most weighty saying.

(b) It is used of a person's utterance when he is really opening his heart and fully pouring out his mind. It is used of intimate teaching with no barriers between. Again the very use of this phrase indicates that the material in the Sermon on the Mount is no chance piece of teaching. It is the grave and solemn utterance of the central things ; it is the opening of Jesus' heart and mind to the men who were to be His right-hand men in His task.

(iii) The Authorised Version has it that when Jesus had sat down, He opened His mouth and taught them saying. In Greek there are two past tenses of the verb. There is the aorist tense, and the aorist tense expresses one particular action, done and completed in past time. In the sentence, " He shut the gate," shut would be an aorist in Greek because it describes one completed action in past time. There is the imperfect tense, and the imperfect tense describes repeated, continuous, or habitual action in past time. In the sentence, " It was his custom to go to Church every Sunday," in Greek it was his custom to go would be expressed by a single verb in the imperfect tense, because it describes continuous and often-repeated action in the past. �ow the point is that in the Greek of this sentence, which we are studying, the verb taught is not an aorist, but an imperfect and therefore it describes repeated and habitual action, and therefore the translation should be: " This is what He used to teach them." Matthew has said as plainly as Greek will say it that the Sermon on the Mount is not one sermon of Jesus, given at one particular time and on one particular occasion; it is the summary, and the essence, and the core of all that Jesus continuously and habitually taught His disciples.

The Sermon on the Mount is greater even than we think. Matthew in his introduction wishes us to see that it is the official teaching of Jesus; that it is the opening of Jesus' whole mind to His disciples; that it is the summary of the teaching which Jesus habitually gave to his inner circle. The Sermon on the Mount is nothing less than the con-centrated memory of many hours of heart to heart com-munion between the disciples and their Master.

As we study the Sermon on the Mount, we are going to set at the head of each of the beatitudes the translation of the authorised version; and then at the end of our study of each beatitude we shall see what the words mean in

modern English.

COFFMA�, "The traditional site of this mountain is seven miles southwest of Capernaum; the place is known as The Horns of Hattin. �OTE the custom of sitting down to teach, a procedure that was long followed in the early church. Sitting to teach was an indication of authority. Dummelow noted that in the "early church, the preacher sat, and the congregation, including the emperor, stood."[1] Most of the cathedrals of Europe are still without pews or other seating facilities for the congregation. The reformer, Martin Luther, alluded to this custom when he said, objecting to the Pope's remaining seated to observe the Lord's Supper, "Let him stand up when he takes the communion, like any other stinking sinner."[2]

[1] J. R. Dummelow, One Volume Commentary (�ew York: The Macmillan Company, 1931), p. 638.

[2] John Bainton, Here I Stand (�ashville, Tennessee: Abingdon-Cokesbury, 1950).

COKE, "Matthew 5:1. And seeing the multitudes— And seeing such a multitude: Heylin: who supposes this verse to be immediately CO��ECTED with the last of the preceding chapter. It does not appear in what part of Galilee this mountain was situated; and if the cure of the leper which Christ performed at his descending from it, was wrought in the confines of some other city, and not of Capernaum, there is no reason to suppose, as most expositors do, that it was in the neighbourhood of Capernaum. See ch. Matthew 8:1-2. Luke 5:12. Maundrell says, that what is now called the mount of the Beatitudes, is a little to the north of mount Tabor. Travels, p. 115. And if this be its true situation, it must be at some considerable distance from Capernaum. Dr.

Doddridge is of opinion, that this discourse was different from and previous to that which St. Luke has given us in the sixth chapter of his gospel, though many of the sentiments and expressions are the same. It is, however, more generally thought that these discourses are the same. And it appears from Luke 6:12; Luke 6:17 that our Saviour having gone up to the top of the mountain to pray, coming down thence, he stood on a plain and even part of the same mountain, whence he could easily be heard. So Moses first ascended mount Sinai alone, but afterwards accompanied by the elders; whence the law was promulged by God. Jesus sat down, according to the custom of the Jewish doctors, when they taught. His disciples, mean, not merely the twelve apostles, but all those in general who followed the Lord Jesus Christ. See Luke 6:13. John 9:27 and in most places in the Acts the Christians are called discip

BE�SO�, "Matthew 5:1-2. And seeing the multitudes — A vast concourse of people assembled from all parts to attend him, some with their sick to obtain cures, for he never rejected any who APPLIED to him; some out of curiosity to see his miracles, and hear his extraordinary doctrine; some with a design to find fault and censure; and some, doubtless, to hear and be edified by his discourses, which seldom failed to make a deep impression on those who had any share of good sense or true piety: —the Son of God, beholding such a vast multitude of men, bewildered in the darkness

of ignorance, and lost in sin and wretchedness, had compassion on them, and feeling in himself a strong desire to give them more particular instruction than he had yet done in the infinitely important matters of religion; that he might deliver what he had to say to them on this most momentous subject, with more convenience to himself and advantage to them, he went up into a mountain — Which afforded room for all, and where, ADDRESSI�G them from an eminence, he could be seen and heard by great numbers. And when he was set — After the manner of the Jewish doctors, who, to show their authority, were wont to sit when they taught; his disciples came unto him — To be instructed by him as a teacher come from God. By his disciples here, not only those strictly so called, viz., the twelve, who were afterward chosen to be his apostles, are intended, but as many of the multitude as were willing to learn of him. And he OPE�ED his mouth — A phrase which, in the Scriptures, generally denotes the solemnity of the speaker, and the importance of what he delivers, and here signifies that he uttered the following weighty truths with great seriousness and earnestness. And taught them — As the great prophet and lawgiver of his church, the one way to present and future happiness, at the same time that he corrected those false notions of the Messiah’s kingdom which so generally prevailed, and which he foresaw would prove of destructive tendency to those who CO�TI�UED to be governed by them. Observe, reader! Christ thought it as lawful to preach on a mountain as in a synagogue; nor did his disciples doubt the lawfulness of hearing him wherever he thought fit to speak. Our Lord, it must be observed, pursues the most exact method in this divine discourse; describing, 1st, viz., in this chapter, the nature, excellency, and necessity of inward holiness; 2d, chap. 6., that purity of intention which must direct and animate our outward actions to render them holy; 3d, cautioning us against the grand hinderances of religion, and pointing out the chief means of attaining it: Matthew 7:1-20; Matthew , , 4 th, making an APPLICATIO� of the whole, Matthew 7:21-28.

CALVI�, "Matthew 5:1.He went up into a mountain. Those who think that Christ’s sermon, which is here related, is different from the sermon contained in the sixth chapter of Luke’s Gospel, rest their opinion on a very light and frivolous argument. Matthew states, that Christ spoke to his disciples on a mountain, while Luke seems to say, that the discourse was delivered on a plain. But it is a mistake to read the words of Luke, he went down with them, and stood in the plain, (Luke 6:17,) as immediately CO��ECTED with the statement that, lifting up his eyes on the disciples, he spoke thus. For the design of both Evangelists was, to collect into one place the leading points of the doctrine of Christ, which related to a devout and holy life. Although Luke had previously mentioned a plain, he does not observe the immediate succession of events in the history, but passes from miracles to doctrine, without pointing out either time or place: just as Matthew takes no notice of the time, but only mentions the place. It is probable, that this discourse was not delivered until Christ had chosen the twelve: but in attending to the ORDER of time, which I saw that the Spirit of God had disregarded, I did not wish to be too precise. Pious and modest readers ought to be satisfied with having a brief summary of the doctrine of Christ placed before their eyes, collected out of his many and various discourses, the first of which was that in which he spoke to his disciples about true happiness

DR. CO�STABLE, "Verse 1-21. The setting of the Sermon on the Mount 5:1-2 (cf. Luke 6:17-19)

The "multitudes" or "crowds" consisted of the people Matthew just mentioned in Matthew 4:23-25. They comprised a LARGER group than the "disciples."

The disciples were not just the Twelve but many others who followed Jesus and sought to learn from Him. Essentially "disciple" means learner. They did not all CO�TI�UE to follow Him (John 6:66). �ot all of them were genuine believers, Judas Iscariot being the notable example. The term "disciples" in the Gospels is a large one that includes all who chose to follow Jesus for some time anyway (Luke 6:17). We should not equate "believer" in the �ew Testament sense with "disciple" in the Gospels, as some expositors have done. [�ote: E.g., John F. MacArthur, The Gospel ACCORDI�G to Jesus, p. 196. For a critique of MacArthur's book, see Darrell L. Bock, "A Review of The Gospel According to Jesus," Bibliotheca Sacra 146:581 (January-March 1989):21-40.]

"To say that 'every Christian is a disciple' seems to contradict the teaching of the �ew Testament. In fact, one could be a disciple and not be a Christian at all! John describes men who were disciples first and who then placed their faith in Christ (John 2:11).... This alone alerts us to the fact that Jesus did not always equate being a 'disciple' with being a Christian." [�ote: Joseph C. Dillow, The Reign of the Servant Kings, p. 151. Cf. pp. 150-56.]Customarily rabbis TEACHERS) sat down to instruct their disciples (cf. Matthew 13:2; Matthew 23:2; Matthew 24:3; Luke 4:20). [�ote: A Dictionary of �ew Testament Theology, s.v. "kathemai," by R. T. France, 3:589.] This posture implied Jesus' authority. [�ote: Tasker, p. 59.] The exact location of the "mountain" Matthew referred to is unknown, though probably it was in Galilee near the Sea of Galilee and perhaps near Capernaum. There are no real mountains nearby, but plenty of hills.

"There is probably a deliberate attempt on the evangelist's part to liken Jesus to Moses, especially insofar as he is about to present the definitive interpretation of Torah, just as Moses, ACCORDI�G to the Pharisees, had given the interpretation of Torah on Sinai to be handed on orally." [�ote: Hagner, p. 86.]The phrase OPE�I�G His mouth He began to teach them" (Matthew 5:2; �ASB) or "He began to teach them" (�IV) is a �ew Testament idiom (cf. Matthew 13:35; Acts 8:35; Acts 10:34; Acts 18:14). It has Old Testament roots (Job 3:1; Job 33:2; Daniel 10:16) and introduces an important utterance wherever it occurs.

There is some difference between preaching (Gr. kerysso; Matthew 4:17) and teaching (Gr. didasko; Matthew 5:2) as the Gospel writers used these terms (cf. Acts 28:23; Acts 28:31). Generally preaching involved a wider audience and teaching a narrower, more committed one, in this case the disciples.

BROADUS, "Matthew 5:1. The multitudes—or, crowds—viz., the 'great crowds'

spoken of in the preceding sentence (see on "Matthew 4:25".) The connection goes right on without any break, the paragraph of Matthew 4:23-25 forming a sort of introduction to the discourse. (For the general connection, see on "Matthew 4:12".) On some occasion, in the course of the labours just described, occurred that which Matthew PROCEEDS to narrate. He went up. Was it to avoid the crowds, as some think, or was it not rather that the presence of such crowds made it proper to address them in an extended discourse, setting forth the nature of that Messianic kingdom, or reign, which he had been declaring to be at hand? Into a—the(1)— mountain. This more probably means the mountain-region, just as persons among us who live near such a region familiarly speak of it as "the mountain "— "He isn't at home, he's gone up in the mountain." The word 'mountain' is used for a mountain-region in Genesis 19:17, Genesis 19:19, Genesis 19:30, and elsewhere in O.T. The most common scene of all this part of our Lord's ministry was the lake-shore, and with this would easily contrast in the apostle's mind the adjacent mountain-region. So in Matthew 14:23, 'the mountain' is the mountain-region east of the lake, near where he had just fed the five thousand, and in Matthew 15:29, the same region further south. That such is tile meaning here becomes highly probable (if we hold Luke's discourse to be the same) from Mark 3:13, where the same expression 'he goes up into the mountain' occurs on the same occasion,—viz., the choice of the twelve, (Mark 3:13-19) which Luke (Luke 6:17) shows to have been immediately followed by the discourse—and the preceding connection (Mark 3:7-9) evidently makes it there mean that he goes up from the lake-shore into the mountain-region. This also best fits in Luke 6:12. The phrase 'the mountain,' might mean the particular mountain near them at the time (Meyer), or the well-known mountain (DeWette), as one or the other is probably meant in Luke 9:28, the Mount of the Transfiguration; though of this we know nothing. But the preponderance of usage and probability is for the other sense, the mountain-region. There is then nothing in the history to indicate what particular part of the adjacent mountain-region is meant. The connection in Mark, and the statement of Matthew (Matthew 8:5) and Luke (Luke 7:1) that he afterwards went to Capernaum, show that it was on the west side of the lake; but the latter statement does not, as so often urged, show that it was near Capernaum. There is no important objection to the tradition placing it at the double-top mountain now called "Horns of Hattin," which (Stanley) strikingly corresponds to the circumstances, since Jesus might well have spent the night on one of the two summits, and the next morning descended to the fiat space between the two, and there delivered the discourse. But the tradition is unknown to the Greek and Eastern writers, and among Latins first found in Brocardus, about A. D. 1283. (Robinson.) We can only say, therefore, that this may quite possibly have been the spot. When he was set, or, had sat down, sitting being among the Jews the customary posture for one engaged in teaching. Luke's expression (Luke 6:17) 'stood,' does not conflict with this, for that denotes simply the end of the descent, and not the posture in teaching. His disciples. The Greek word rendered 'disciple,' like the Latin discipulus, which we have borrowed, signifies a 'learner,' as opposed to a 'teacher,' and is used in that general sense in Matthew 10:24, literally, 'A learner is not above his teacher, nor a slave above his master.' The Greeks frequently APPLIED it to the pupils of a philosopher, as denoting those who received his instructions and were supposed to adopt his opinions. In a like sense we

read of the 'disciples of the Pharisees', (Matthew 22:16) and the 'disciples of John'; (Matthew 9:14, Matthew 11:2, Matthew 14:12; Mark 2:18, etc.) and similarly the 'disciples' of Jesus, in the present passage, and in general, are those who habitually heard his teachings, and were supposed to receive them as true. But the term, as there used, would have a more lax and a more strict APPLICATIO�, sometimes denoting the whole crowd of those who followed him for a while, and apparently believed his teachings (e. g., John 6:66), but commonly used of those who really did believe, and SUBMIT themselves to his authority as a teacher. In some passages (as Matthew 14:15 ff.) the connection shows that it means 'the disciples' by excellence, viz., the Twelve. After our Lord's ascension the application of the term was very naturally widened to embrace all who received as true the teachings of the Christian religion, Christ being in reality still their teacher, though he taught through others. We cannot here understand the term as denoting all who were present and listened to his teachings, for it is nowhere used in so loose a way; it must mean his disciples, as distinguished from others who were not such. This would include the four mentioned in Matthew 4:18 ff., but would not be confined to them. Matthew has not previously had the word but he employs it in that general sense with which all had become familiar at the time when he wrote. From Luke 6:12-20 we learn that, before delivering the discourse Jesus had selected the Twelve who were to be his special attendants; but Luke also mentions, (Luke 6:17, literally) a 'crowd of his disciples' as present when it was spoken. Matthew does not refer to the Twelve as a body till he comes to speak of their being sent forth two and two, (Matthew 10:1 ff.) just as he gives A� ACCOU�Tof John's imprisonment only in connection with the story of his death (compare on Matthew 4:12, Matthew 14:3). Came unto him, drew near after he had thus assumed the posture of a teacher. Or, came near while the people at large stood farther off.

TRAPP, "Ver. 1. And seeing the multitudes] As sheep without a shepherd, or as grain ripe and ready, falling, as it were, into the hands of the harvest man. The "children cried for bread, and there was none to break it," Lamentations 4:4. His eye therefore affected his heart, and out of deep commiseration,

He went up into a mountain] This mount was his pulpit, as the whole law was his text. It is said to be in the tribe of �aphtali, and called Christ’s mount to this day. As Moses went up into a mount to receive the law, so did the Messiah to expound it, and so must we to contemplate it. Sursum corda. Wind we up our hearts, which naturally bear downward, as the poise of a clock.

And when he was set] Either as being weary, or as intending a longer sermon. This at his first onset upon his office, and that at his last (when he left the world and went to his Father, John 14:15-17), being the longest and liveliest that are recorded in the Gospels. He preached, no doubt, many times many hours together. But as his miracles, so his oracles, are no more of them written than might suffice to make us believe, and live through his name, John 20:31. As the prophets of old, after they had preached to the people, set down the sum of their sermons, the heads only, for the use of the Church in all ages, so did the apostles record in their diaries the chief things in our Saviour’s sermons, out of which they afterwards (by the instinct and

guidance of the Spirit of God) framed this holy history. (Scultet. Annal. epist, dedic.)

His disciples came unto him] To sit at his feet and hear his word. Among the Jews the Rabbi sat, termed יושב or the sitter; the scholar, מתאבק or one that lieth along in the dust, a token of the scholar’s humility, subjecting himself even to the feet of his teacher. Thus Mary sat at Jesus’ feet, and heard his word, Luke 10:39. Thus all God’s saints are said to "sit at his feet, every one to receive his word," Deuteronomy 33:3. Thus Paul was brought up at the feet of Gamaliel, a great doctor in Israel, Acts 22:3. And this custom it is thought St Paul l

PULPIT, "And seeing the multitudes; i.e. those spoken of in Mat_4:25—the multitudes who were at that point of time following him. He went up. From the lower ground by the lake. Into a mountain; Revised Version, into the mountain ( εἰς τὸ ὄρος ); i.e. not any special mountain, but "the mountain nearest the place spoken of—the mountain near by" (Thayer); in contrast to any lower place, whether that was itself fairly high ground (as probably Luk_9:28) or the shore of the lake. The actual spot here referred to may have been far from, or, and more probably (Mat_4:18), near to, the Lake of Gennesareth. It cannot now be identified. The traditional "Mount of Beatitudes" is Karn-Hattin, "a round, rocky hill", "a square-shaped hill with two tops", about five miles north-west of Tiberias. This tradition, dating only from the time of the Crusades, is accepted by Stanley, especially for the reasons that

(1) τὸ ὄρος is equivalent to "the mountain" as a distinct name, and this mountain alone, with the exception of Tabor which is too distant, stands separate from the uniform barrier of hills round the lake;

(2) "the platform at the top is evidently suitable for the collection of a multitude, and corresponds precisely to the 'level place' ( τόπου πεδινοῦ , Luk_6:17) to which our Lord would 'come down,' as from one of its higher horns, to ADDRESS the people." But these reasons seem insufficient. And when he was set; Revised Version, had sat down; as his custom was when preaching. His disciples; i.e. the twelve, and also those others out of whom they had, as it seems, just been chosen (Luk_6:12, Luk_6:20). The word is used of all those personal followers who, as still more distinctly indicated in the Fourth Gospel, ATTACHED themselves to him to learn of him, at least until the time of the crisis in Joh_6:66, when many withdrew (cf. also infra, Mat_8:21, and for an example in the end of his ministry, Luk_19:37). In English we unavoidably miss some of the meaning of µαθητής , to our loss, as may be seen from the saying of Ignatius, 'Magn.,' § 10, Μαθηταὶ αὐτοῦ γενόµενοι µάθωµεν κατὰ Χριστιανισµὸν ζῇν Came unto him ( προσῆλθαν αὐτῷ ). Came up to him, and, presumably, sat down in front of him to listen.

BIBLICAL ILLUSTRATOR, "And taught them.

The Disciples

I. Who they are, not the rich, gay, self-asserting, satisfied. It. Their peculiar felicity.

1. Secure.

2. Manifold.

3. Ever-enlarging.

III. Their beneficent influence.

1. One effect of such a character is to provoke resistance.

2. But there comes out a more pleasing effect, “salt,” “light.”

3. Is your character such as the Saviour describes? (Sermons by the Monday Cloth.)

The Preacher

Jesus Christ was every way ennobled and qualified for the work of the ministry.

I. Christ was an intelligent preacher. He

(1) had the spirit without measure (Joh_3:34);

(2) Knew how to speak a word in due season, when to humble, when to comfort. He

(3) understood what doctrine would best suit with them; as the husbandman can tell what sort of grain is proper for such a soil.

II. Christ was a powerful preacher. He

(1) spake with authority;

(2) could set men’s sins before them, and show them their very hearts.

(3) He preached to the conscience;

(4) breathed as much zeal as eloquence: He often touched upon the heart-strings.

III. Christ was a successful preacher.

1. He had the art of converting souls.

2. Many believed on Him.

IV. Christ was a lawful preacher.

(1) He had His unction from His Father, so

(2) His mission. (Thomas Watson.)

The Pulpit

Christ expounds on the mount. From whence observe that Christ’s ministers, according to His pattern, must embrace every opportunity of doing good.

I. Their commission.

(1) God hath entrusted them as ambassadors. As an ambassador waits for a day of audience, and then faithfully and impartially delivers the mind of his prince, so

(2) Christ’s ministers, having a commission delegated to them to negotiate for souls, should be glad when there is a day of audience, that they may

(3) impart the mind and will of Christ to His people.

II. Their titles.

1. God’s seeds-men (1Co_9:11). Therefore they must upon all occasions use the blessed seed of the Word.

2. Stars: therefore they must shine by word and doctrine, in the firmament of the Church.

3. Christ calls them the light of the world (Mat_5:14), therefore they must be always giving forth their lustre. (Thomas Watson.)

The occasion

I. Christ’s ministers must catch at all occasions of doing good to others, in regard of the work they are about, and that is, saving of souls.

1. The soul is a flower of eternity, here in the bud, in heaven fully ripe and blown.

2. It is one of the richest pieces of embroidery God ever made; the understanding bespangled with light; the will invested with liberty; the affections, like musical instruments, tuned with the finger of the Holy Ghost.

3. The soul is Christ’s partner, the angels’ familiar. Oh, how zealously industrious should Christ’s ministers be to save these souls!

II. Christ’s ministers, seeing the multitude must ascend the mount, because so many emissaries of Satan wait to subvert souls.

1. Ministers must not only be pastors, but praeliatores; in one hand holding the

(1) bread of life, and feed the flock of God; in the other hand they must hold the

(2) sword of the Spirit, and fight against error.

III. Christ’s ministers should wait for all opportunities of soul service.

(1) Never did pilot meet with so many euroclydons and cross winds in a voyage as the

(2) spiritual pilots of God’s Church do, when they are transporting souls to heaven. (Thomas Watson.)

The Sermon

I. Some hearers have bad memories like leaking vessels; all the precious wine of holy doctrine poured in, runs out presently. Ministers cannot find a truth so fast as others can lose it.

(1) How many truths have they been robbed of which might have been so many death-bed cordials!

(2) If the Word preached slides so fast out of the memory, ministers had need go oftener up the preaching mount, that at least some truth may abide.

II. The ears of many hearers are stopped with cares of the world, that the Word preached will not enter.

(1) If a man be in a mill, though you speak never so loud to him, he doth not hear you for the noise of the mill.

(2) We preach to men about matters of salvation, but the mill of worldly business makes such a noise that they cannot hear.

(3) Therefore ministers need often ascend the mount, and lift up their voices like a trumpet, that the deaf ear may hear what the Spirit saith to the Churches.

III. Others have a stone in their hearts. Ministers must, if possible, pierce the heart of stone. When the earth is sun-scorched, it is so hard and crusted together that a shower of rain will not soften it; there must be shower after shower before it will be moist or fertile. So the hardened heart oft needs precept upon precept. Our doctrine must distil as dew, etc. (Deu_32:2). They that are teachers shall shine-not as lamps or tapers, but as stars; not as planets, but fixed stars in the firmament of glory for ever. (Thomas Watson.)

Introductory

I. The illustrious personage introduced to us.

1. He is wonderful in Person.

2. His extraordinary condescension.

3. His deep humiliation.

4. The work He came to accomplish.

II. The interesting objects which attract His attention. “The multitudes,” etc. Many circumstances rendered them interesting.

1. They were God’s creatures.

2. They were of the human race.

3. They were endowed with rational faculties.

4. They were immortal creatures.

5. They were the creatures He came to save.

III. The line of conduct which our Lord pursued.

1. “He went up into a mountain;” convenient for Him, and free from noise.

2. “He sat down.” The priests of the Mosaic economy sat down to deliver their instructions.

3. He opened His mouth and taught.”

(1) What did He teach? Purity of worship; pure morality.

(2) How did He teach? With simplicity; with authority; with tenderness. Give attentive ear to all our Lord has taught; be doers of the Word. (J. Jordan.)

Christ a Teacher

I. The character of Jesus as a Teacher. Greater than the prophets or the angels. He possessed infinite knowledge and wisdom, holiness and truth, goodness and love, condescension and patience. He enforced and ratified all by Divine power and authority.

II. The subjects of His instructions. They were all important, chiefly practical, perfect and

abiding.

III. The claims of Christ as a Teacher. Profound reverence, intense attention, highest gratitude, prompt obedience. (Types and metaphors.)

A concise view of the beatitudes

They all agree in three things.

1. They are all spiritual.

2. They are all unpopular.

3. They are all present. (F. Wagstaff.)

I. Happiness. Nine of these verses begin with “blessed.” The meaning of that word. Jesus came to bring happiness (Luk_2:14). “How to be happy” is everybody’s question. Jesus answers it in these “‘ beatitudes.”

II. True happiness is within. Not in pleasure, wealth, etc.

III. This happiness is endowed with many promises.

IV. This happiness may continue in adverse circumstances (vers. 10-12).

V. Such happiness is diffusive (vers. 13-16). (W. O. Simpson.)

The Christian character

I. Christian character, or the proper disposition for Christ’s disciples.

II. The influence which such character is sure to exert.

III. The persecutions which such characters must expect to meet with.

IV. The effort we must make to secure the exertion of good influence. Learn

(1) That the world may honour the strong and self-asserting, but Christ honours the meek;

(2) that only the penitent and the humble can receive forgiveness;

(3) that those who are forgiven will want to be made pure and righteous;

(4) that they must not wander if earnest piety brings outward persecution; and

(5) that if we have won any graces and virtues we must earnestly watch over them, and nourish them, lest they should be lost.

ELLICOTT, "(1) What is known as the Sermon on the Mount is obviously placed by St. Matthew (who appears in the earliest traditions connected with his name as a collector of our Lord’s “Oracles” or discourses) in the fore-front of his record of His work, as a great pattern-discourse, that which more than any other represented the teaching with which He began His work. Few will fail to recognise the fitness of its

position, and the influence which it has exercised wherever the Gospel record has found its way. More than any other part of that record did it impress itself on the minds of men in the first age of the Church, and more often is it QUOTED by the writers of that period—St. James, and Barnabas, and Clement of Rome, and Ignatius, and Polycarp. More than any other portion, in recent time, has it attracted the admiring reverence even of many who did not look on the Preacher of the Sermon as the faith of Christendom looks on Him. �ot unfrequently its teaching, as being purely ethical, has been contrasted with the more dogmatic character of the discourses that appear in St. John. How far that contrast really exists will appear as we interpret it. Two preliminary questions, however, present themselves: (1) Have we here the actual verbatim report of one single discourse? (2) Is that discourse the same as that which we find in Luke 6:20-49, and which, for the sake of distinctness, we may call the Sermon on the Plain? Following the method hitherto adopted in DEALI�G with problems which rise from the comparison of one Gospel with another, the latter inquiry will be postponed till we have to meet it in writing on St. Luke’s Gospel. Here it will be enough to state the conclusion which seems to be most probable, that the two discourses are quite distinct, and that each has traceably a purpose and method of its own. The other question calls for discussion now.

At first sight there is much that favours the belief that the Sermon on the Mount is, as it were, a pattern discourse, framed out of the FRAGME�TSof many like discourses. �ot only is there a large element common to it and to the Sermon on the Plain, but we find many other portions of it scattered here and there in other parts of St. Luke’s Gospel. Thus we have:—

(1) Matthew 5:13

. . .

Luke 14:34

(2) Matthew 5:18

. . .

Luke 16:17

(3) Matthew 5:25-26

. . .

Luke 12:58

(4) Matthew 5:32

. . .

Luke 16:18

(5) Matthew 6:9-13

. . .

Luke 11:2-4

(6) Matthew 6:19-21

. . .

Luke 12:33-34

(7) Matthew 6:22-23

. . .

Luke 11:34-36

(8) Matthew 6:24

. . .

Luke 16:13

(9) Matthew 6:25

. . .

Luke 12:22-23

(9) Matthew 6:26-34

. . .

Luke 12:24-31

(10) Matthew 7:7-11

. . .

Luke 11:9-13

(11) Matthew 7:13

. . .

Luke 13:24

(12) Matthew 7:22-23

. . .

Luke 13:25-27

In most of these passages St. Luke reports what served as the starting-point of the teaching. It conies as the answer to a question, as the rebuke of a special fault. We might be led to think that the two Evangelists, coming across a collection more or less complete of our Lord’s words (I use the term as taking in a wider range than discourses), had used them each after his manner: St. Matthew by seeking to dovetail them as much as he could into a CO�TI�UOUS whole; St. Luke by trying, as far as possible, to trace them to their sources, and connect them with individual facts. This line of thought is, however, traversed by other facts that lead to an opposite conclusion. In chapters 5 and 6 of the Sermon on the Mount there is strong evidence of a systematic plan, and therefore of unity. The Beatitudes and the verses that immediately follow (Matthew 5:2-16) set forth the conditions of blessedness, the ideal life of the kingdom of heaven. Then comes the contrast between the righteousness required for it and that which passed current among the scribes and Pharisees; and this is carried (1) through their way of dealing with the Commandments (Matthew 5:17-48), and (2) through the three great elements of the religious life—almsgiving, prayer, and fasting (Matthew 6:1-18). This is followed by warnings against the love of money, and the cares which it brings with it, as fatal to the religious LIFE I� all its forms (Matthew 6:19-34). In the precepts of chapter 7 there is less traceable sequence, but its absence is as natural on the supposition of missing links in the chain, as on that of pearls threaded on a string, or a tesselated mosaic made up of FRAGME�TS. The Sermon, as it stands, might have been spoken in thirty or forty minutes. There is no reason to think that this was the necessary or even customary limit of our Lord’s discourses. Assume a discourse somewhat longer than this, heard by a multitude, with no one taking notes at the time, but many trying, it may be some years afterwards, to put on record what they remembered; and then think of the writer of a Gospel coming to collect, with the aid of the Spirit (John 14:26), the disjecta membra which all held so precious; comparing, if he himself had heard it, what others had written or could tell him with what he recalled; placing together what he thus found with a visible order, where the lines had been left broad and deep; with an order more or less latent, where the trains of thought had been too subtle to catch the attention of the hearers—and we have a process of which the natural outcome is what we find here. On these grounds, then, we may reasonably believe that we have substantially the report of a single discourse, possibly with a few additions from other similar discourses,—the first great prophetic utterance, the first full proclamation of “the perfect law of liberty” (James 1:25), the first systematic protest against the traditions of Pharisees and scribes—that protest in which we find the groundwork of holiness, and the life of Jesus translating itself into speech. That it was not more than this; that it did not

reveal doctrines which, from our Lord’s own teaching and that of His apostles, we rightly hold to be essential to the true faith of Christians; that it is therefore wrongly made, as some would fain make it, the limit of theology—is explained by the fact that our Lord spake the word as men were able to hear it; that this was the beginning, not the end, of the training of His disciples; that the facts on which the fuller doctrines rested as yet were not. And so He was content TO BEGI� with “earthly things,” not “heavenly” (John 3:12), and to look forward to the coming of the Comforter to complete what He had thus begun. Those who would follow His method, must BEGI� as He began; and the Sermon on the Mount, both in its negative and positive elements, is therefore the eternal inheritance of the Church of Christ, at all ages “the milk for babes,” even though those of full age may be capable of receiving the food of higher truths.

PETT, "�OTEOn The Mountain.

It is probable that the mention of ‘the mountain’ is to be seen as significant in Matthew. Mountains in Matthew can be divided into three groups, mention of a ‘high (or very high) mountain’, mention of ‘the mountain’, and general mentions of mountains, including the Mount of Olives.

1). References to a high mountain.

There is one reference to ‘a very high mountain’ and one to ‘a high mountain’. The former was probably an ideal mountain, and the second literally one that really was unusually high. But both are places where Jesus had extreme experiences. Let us briefly consider them:

‘Again, the Devil takes him up into a very high mountain, and shows him all the kingdoms of the world, and the glory of them’ (Matthew 4:8).‘And after six days Jesus takes Peter, James, and John his brother, and brings them up into a high mountain APART’ (Matthew 17:1), and there He is transfigured before them.It will immediately be obvious that these are two ‘out of this world’ experiences. In the one the Devil is trying to draw Him into his clutches, in the other He is surrounded by God’s glory as His own glory is revealed (compare John 1:14; John 17:5). It may well therefore be that in these cases the height of the mountain was also to be seen as symbolic, as well as in one case literal.

2). References to ‘The Mountain’.

It may well be that when Matthew indicates that Jesus went up into ‘the mountain’ he wants us to know that He has an important message to convey, for each example contains an EVE�T of significance.

a ‘And seeing the crowds, He went up into the mountain, and when He was sat down, His disciples came to Him’ - (for discipleship instruction - Matthew 5:1).

When He was come down from the mountain, great crowds again followed him (Matthew 8:1).b ‘And after He had sent the crowds away, He went up into the mountain apart to pray, and when the evening was come, He was there alone’ (Matthew 14:23), after which he walked on water as a demonstration of His power over creation, and over nature. By this He makes clear that He is not only the Lord of the land, but is also the Lord of the sea, a sea of whose power His disciples were well aware. His people had good cause to remember His power over the sea (Exodus 15:8; Exodus 15:10; Exodus 15:19) and the sea was always an unknown force, the control of which by God was looked on with awe in the Psalms (Psalms 74:13; Psalms 77:19; Psalms 89:9). And the result is that they worshipped and said, ‘Truly You are the Son of God’ (Matthew 14:33).b ‘And Jesus departed from there, and came near to the sea of Galilee, and went up into the mountain, and sat down there’ (Matthew 15:29). And there the crowds came to Him and He performed miracles and fed four thousand men along with women and children at a covenant meal. ‘And they glorified the God of Israel’ (Matthew 15:31).a ‘And the eleven disciples went away into Galilee, into the mountain where Jesus had appointed them’ (Matthew 28:16). And there He appeared to them and gave them their commission to make disciples of all nations and promised His CO�TI�UI�G presence with them.It will be noted that in the first two cases the mountain is seen as a kind of haven from the crowds. In the third case it does not at first appear to be a haven from the crowds, but we should �OTE that this is a SPECIAL crowd. They are all included in the partaking of the covenant meal and have been with Him in that isolated place listening to His words for three days. They are therefore almost if not completely disciples, and not just the normal ‘crowds’. The fourth case fits into the pattern of the other three. It is where He meets with His disciples to give them their commission for the future.

Furthermore the first and the last examples are places where Jesus specifically charges the disciples with their responsibilities, while the two middle ones reveal His power over creation, and end with the glorifying, in the one case of Jesus, and in the other of the God of Israel. We are probable therefore justified in seeing mention of ‘the mountain’ as pointing to ‘mountain top’ experiences.

End of �ote.

And there ‘He sat down’ and His disciples ‘came to Him’. His sitting down suggests that their coming had been anticipated. It was normal for a Jewish TEACHER to teach His disciples sitting down. And once they were there He ‘opened His mouth’ (compare Matthew 13:35 citing Psalms 78:2). The idea behind this phrase would seem to be that of indicating something new that would be spoken (compare Ezekiel 3:27; Daniel 10:16). Then after that ‘He taught them’. We note therefore the careful preparations made to get everything right for the delivery of what He was about to say. He clearly considered it to be very important.

2 and he began to teach them.He said:

GILL, "And he opened his mouth,.... He spoke with a clear and strong voice, that all the people might hear him; and with great freedom, utterance, and cheerfulness, and things of the greatest moment and importance;

and taught them; not his disciples only, but the whole multitude, who heard him with astonishment; see Mat_7:28. Some things in the following discourse are directed to the disciples in particular, and others regard the multitude in general.

HAWKER, "We have a beautiful view of our dear LORD opening his commission as the Great Prophet of his church and people. The law had been given from the Mount, therefore JESUS will here also deliver his Gospel. But there were bounds set, when the law was given, which the people were not to pass. Not so with JESUS and his Gospel. JESUS saith, Come ye near unto me and’ hear ye this. I pray the Reader to turn to the sweet scripture, Isa_48:16-17. Oh! how blessed must it have been to have sat at JESUS’ feet on this occasion, and to have heard the gracious words which proceeded out of his mouth? Let the poor man learn how sweetly his LORD hath consecrated places for the manifestation of himself. JESUS preached on the mountain; from a ship; in the fields; everywhere and every place is sacred which the LORD makes holy. Moses found Christ first at the Bush. Exo_3:2. And Jacob, ages before, at Bethel, Gen_28:10-22. And why may not the Reader of this Poor Man’s Commentary have gracious manifestations of the Lord JESUS at his labor, in his work, at home, or abroad; in the house of God, or in his own house. Joh_14:23; Isa_2:3-5; Mic_4:1-2; Heb_1:1.

JAMISO�, "And he opened his mouth — a solemn way of arousing the reader’s attention, and preparing him for something weighty. (Job_9:1; Act_8:35; Act_10:34).

and taught them, saying — as follows.

COFFMAN, "This indicates more than merely OPENING one's mouth in order to pronounce words. It denotes formal preparation and declaration of the cardinal principles set forth in the ensuing discourse, called the Sermon on the Mount.

BARCLAY, "BEFORE we study each of the beautitudes in detail there are two general facts which we must note.

(i) It can be seen that every one of the beatitudes has precisely the same form. As we read them as they are commonly printed in our Bibles we note that in each one of them in the English version the word are is printed in

italic, or sloping, type. When a word appears in italic type in the Authorised Version it means that in the Greek, or in the Hebrew, there is no equivalent word, and that that word has had to be added to bring out the meaning of the sentence. This is to say that in the beatitudes there is no verb, there is no are. Why should that be? Jesus did not speak the beatitudes in Greek ; He spoke them in Aramaic, which was the kind of Hebrew which people spoke in His day. Aramaic and Hebrew have a very common kind of expression, which is in fact an exclamation and which means, " O the blessedness of . . ." That expression (adhere in the Hebrew) is very common in the Old Testa-ment. For instance, the first Psalm begins in the Hebrew: " O the blessedness of the man that walketh not in the counsel of the ungodly " {Psalm I: 1). That is the form in which Jesus first spoke the beatitudes. The beatitudes are not simple statements; they are exclamations: " O the blessedness of the poor in spirit! "

That is most important, for it means that the beatitudes are not pious hopes of what shall be; they are not glowing, but nebulous prophecies of some future bliss; they are congratulations on what is. The blessedness which belongs to the Christian is not a blessedness which is postponed to some future world of glory ; it is a blessedness which exists here and now. It is not something into which the Christian will enter; it is something into which he has entered. True, it will find its fulness and its consummation in the presence of God; but for all that it is a present reality to be enjoyed here and now. The beatitudes in effect say, " O the bliss of being a Christian! O the joy of following Christ! O the sheer happiness of knowing Jesus Christ as Master, Saviour and Lord! " The very form of the beatitudes is the state-ment of the joyous thrill and the radiant gladness of the Christian life. In face of the beatitudes a gloom-encom-passed Christianity is unthinkable.

(ii) The word blessed which is used in each of the beati-tudes is a very special word. It is the Greek word makarios. Makarios is the word which specially describes the gods. In Christianity there is a divine and godlike joy. The meaning of makarios can best be seen from one particular usage of it. The Greeks always called Cyprus he makaria (the feminine form of the adjective), which means The Happy Isle, and they did so because they believed that Cyprus was so lovely, so rich, and so fertile an island that a man would never need to go beyond its coastline to

find the perfectly happy life.\ It had such a climate, such flowers and fruits and trees, such minerals, such natural resources that it contained within itself all the materials for perfect happiness. Makarios then describes that joy which has its secret within itself, that joy which is serene and untouchable, and self-contained, that joy which is completely independent of all the chances and the changes of life. The English word happiness gives its own case away. It contains the root hap which means chance. Human happiness is something which is dependent on the chances and the changes of life, something which life may give and which life may also destroy. The Christian blessedness is completely untouchable and unassailable. " Your joy," said Jesus, "no man taketh from you" (John 16: 22). The beatitudes speak of that joy which seeks us through our pain, that joy which sorrow and loss, and pain and grief, are powerless to touch, that joy which shines through tears, and which nothing in life or death can take away.

The world can win its joys, and the world can equally well lose its joys. A change in fortune, a collapse in health, the failure of a plan, the disappointment of an ambition, even a change in the weather, can take away the fickle joy the world can give. But the Christian has the serene and untouchable joy which comes from walking for ever in the company and in the presence of Jesus Christ.

The greatness of the beatitudes is that they are not wist-ful glimpses of some future beauty; they are not even golden promises of some distant glory; they are trium-phant shouts of bliss for a permanent joy that nothing in the world can ever take away.

CALVI�, "2. OPE�I�Ghis mouth. This redundancy of expression ( πλεονασµὸς) partakes of the Hebrew idiom: for what would be faulty in other languages is frequent among the Hebrews, to say, He opened his mouth, instead of, He began to speak. Many look upon it as an emphatic mode of expression, employed to draw attention to any thing important and remarkable, either in a good or bad sense, which has been uttered: but as some passages of Scripture countenance an opposite view, I prefer the former exposition. I shall also dismiss the ingenious speculation of those, who give an allegorical turn to the fact of our Lord teaching his disciples on a mountain, as if it had been intended to teach them to elevate their minds far above worldly cares and EMPLOYME�TS. In ascending the mountain, his design rather was to seek a retreat, where he might obtain relaxation for himself and his disciples at a distance from the multitude.

�ow let us see, in the first place, why Christ spoke to his disciples about true

happiness. We know that not only the great body of the people, but even the learned themselves, hold this ERROR, that he is the happy man who is free from annoyance, attains all his wishes, and leads a joyful and easy life. At least it is the general opinion, that happiness ought to be estimated from the present state. (361) Christ, therefore, in order to accustom his own people to bear the cross, exposes this mistaken opinion, that those are happy who lead an easy and PROSPEROUS life according to the flesh. For it is impossible that men should mildly bend the neck to bear calamities and reproaches, so long as they think that patience is at variance with a happy life. The only consolation which mitigates and even sweetens the bitterness of the cross and of all afflictions, is the conviction, that we are happy in the midst of miseries: for our patience is blessed by the Lord, and will soon be followed by a happy result.

This doctrine, I do acknowledge, is widely removed from the common opinion: but the disciples of Christ must learn the philosophy of placing their happiness beyond the world, and above the affections of the flesh. Though carnal reason will never admit what is here taught by Christ, yet he does not bring forward any thing imaginary, — as the Stoics (362) were wont, in ancient times, to amuse themselves with their paradoxes, — but demonstrates from the fact, that those persons are truly happy, whose condition is supposed to be miserable. Let us, therefore remember, that the leading object of the discourse is to show, that those are not unhappy who are oppressed by the reproaches of the wicked, and subject to various calamities. And not only does Christ prove that they are in the wrong, who measure the happiness of man by the present state, because the distresses of the godly will soon be changed for the better; but he also exhorts his own people to patience, by holding out the hope of a REWARD.

BROADUS, "Matthew 5:2. This expanded statement is in accordance with that circumstantially in description which is characteristic of the Hebrew language and adds beauty to the Scripture narratives. It serves, in a case like this, to fix attention upon the important discourse which follows. (Compare Job 3:1; Acts 8:35, Acts 10:34) Taught is imperfect tense, and describes the teaching as in progress—you see it going on. The English 'was teaching' or 'went to teaching,' would here be too strong. Them refers especially to his disciples, who are especially distinguished in the preceding verse from the crowds, (compare Luke 6:20) and are especially addressed in such passages of the discourse as Matthew 5:11, Matthew 5:13-16, etc.; but that the crowds also heard would be naturally suggested by the connection, and is affirmed in Matthew 7:28 f.

COKE, "Matthew 5:2. And he OPE�ED his mouth— This phrase denotes speaking in a solemn and authoritative manner, intimating the importance of what is going to be delivered, and is not always used as a pleonasm. Comp. Judges 11:35-36. Job 3:1; Job 33:2. Matthew 13:35. Acts 8:35; Acts 10:34. In order to E�TER into the beauty of this discourse, it is necessary to consider it as addressed not merely to the apostles, but to Christ's disciples in general, and to vast numbers of people, who, affected with the sight or fame of his miracles, were now assembled around him; probably expecting that he would immediately declare himself the Messiah, and full

of those false notions of his kingdom which so generally prevailed. Dr. Blair, in his excellent discourses on this sermon, has shewn beyond all others, how directly the beginning of it is levelled against these prejudices; CALCULATED, as the whole of it is, to correct those erroneous notions of the Messiah's kingdom, which were so common, and which would prove so pernicious to those who were governed by them. He has also observed, as it is very necessary to do, what a beautiful correspondence there is between the characters described in these beatitudes, and the blessings CO��ECTEDwith them. Jesus began his sermon with the doctrine of happiness; a subject which the teachers of wisdom have always considered as the principal thing in morals; and for that reason they have laboured to give their true disciples an idea of it. Most of the Jews seem to have considered the enjoyments of sense, as the sovereign good. Riches, mirth, revenge, women, conquest, liberty, fame, and other things of the same kind, afforded them such pleasures, that they wished for no better in the Messiah's kingdom, which theyalmost all considered as a secular one: even the apostles themselves long retained this notion of a temporal kingdom, and were at first too much influenced by the expectation of the honours, profits, and pleasures attending the posts which they expected under him. Therefore, to shew his hearers in general, and his disciples in particular, the grossness of their ERROR, our Lord declared that the higher happiness of men consists in the graces of the spirit; because from the possession and exercise of them,thepurest pleasures result,—pleasures, which satisfy the great God himself, and constitute his ineffable felicity. See Wetstein, Doddridge, and Macknight.

It may be proper, before we enter upon this discourse, to observe, once for all, that whoever examines the discourses of our Lord with attention, may find in them a certain character and way of speaking, in a great measure peculiar to himself. This manner, by which our Saviour's discourses are distinguishable, consists in raising matter of instruction and moral reflection from the objects which presented themselves to him and his audience while he was speaking. Hence his sermons to the multitude, and his conversation with his disciples, allude perpetually to the time of the year, to the place where he is, to the objects that surround him, to the occupation and circumstances of those whom he addresses, or to the state of public affairs, &c. Thus the blessed Jesus in the spring went into the fields, where he sat down on an eminence, and made this discourse, which is full of observations arising from things which presented themselves to his view. Hence, when he exhorts hisdisciples to trust in God, he bids them behold, εµβλεψατε, look upon, the birds of the air, which were then flying about them, and were fed by Providence, though they did not sow, nor reap, nor gather into barns. Consider, says our blessed Lord, Matthew 5:28 take notice of the lilies of the field, which were then blown, and were so beautifully clothed by the same power, and yet toiled not like the husbandmen, who were then at work. Being in a place where they had a wide prospect of a cultivated land, he bade them observe how God caused the sun to shine, and the rain to descend upon the fields and gardens, even of the wicked and ungrateful; and he continued to convey his doctrine to them under rural images; speaking of good trees, and CORRUPT trees; of knowing men by their fruits; wolves in sheep's clothing; grapes not growing upon thorns, nor figs on thistles; of the folly of casting precious things to dogs and swine; of good measure pressed down, and shaken together, and

running over, and a variety of other particulars, which will occur to every reader's observation. From this peculiarityin the style and genius of our Saviour's discourses, we may conclude that the writers of the gospel have given us always the substance, and often the very words of our Lord's sermons; and we may also plainly see in the discourses of the Lord Jesus Christ his great design,—which was to instruct; therefore he conveys knowledge in a familiar way: he adapts his language to his hearers. He speaks to their eyes, and to their ears. He chooses images and comparisons which would strike them most powerfully,and make the most lasting impression upon their minds. See Jortin's Discourses, p. 212 and the note on Matthew 5:14.

GUZIK, "Then He OPE�ED His mouth and taught them, saying:

a. Then He OPE�ED His mouth: This means that Jesus used his voice in a strong way to teach this crowd. He spoke with energy, projecting His thoughts with earnestness.

i. "It is not superfluous to say that 'he opened his mouth, and taught them,' for he had taught them often when his mouth was closed." (Spurgeon)

ii. "He began to speak to them with freedom, so as the multitude might hear." (Poole) "Jesus Christ spoke like a man in earnest; he enunciated clearly, and spake loudly. He lifted up his voice like a trumpet, and published salvation far and wide, like a man who had something to say which he desired his audience to hear and feel." (Spurgeon)

iii. "In Greek, it is used of a solemn, grave and dignified utterance. It was used, for instance, of the saying of an oracle. It is the natural preface to a most weighty saying." (Barclay)

b. And taught them, saying: What they heard was a message that has long been recognized as the sum of Jesus' - or anyone's - ethical teaching. In the Sermon on the Mount, Jesus tells us how to live.

i. It has been said if you took all the good advice for how to live ever uttered by any philosopher or psychiatrist or counselor, took out the foolishness and boiled it all down to the real essentials, you would be left with a poor imitation of this great message by Jesus.

ii. The Sermon on the Mount is sometimes thought of as Jesus' "Declaration of the Kingdom." The American Revolutionaries had their Declaration of Independence. Karl Marx had his Communist Manifesto. With this message, Jesus declared what His Kingdom is all about.

iii. It presents a radically different agenda than what the nation of Israel expected from the Messiah. It does not present the political or material blessings of the Messiah's reign. Instead, it expresses the spiritual implications of the rule of Jesus in

our lives. This great message tells us how we will live when Jesus is our Lord. "In the first century there was little agreement among Jews as to what the messianic kingdom would be like. One very popular assumption was that the Roman yoke would be shattered and there would be political peace and mounting PROSPERITY." (Carson)

iv. It is important to understand that the Sermon on the Mount does not DEAL with salvation as such, but it lays out for the disciple and the potential disciple how regarding Jesus as King translates into ethics and daily living.

v. It can't be proved, but in my opinion, the Sermon on the Mount was Jesus' "standard" sermon. It was the core of His itinerant message: a simple proclamation of how God expects us to live, contrasting with common Jewish misunderstandings of that life. It may be that when Jesus preached to a new audience, He often preached this sermon or used the themes from it.

vi. Yet we can also regard this as Jesus TRAI�I�G the disciples in the message He wanted them to carry to others. It was His message, meant to be passed onto and through them. "In the Sermon on the Mount, Matthew shows us Jesus instructing his disciples in the message which was his and which they were to take to men." (Barclay) In the Gospel of Luke, the material similar to the Sermon on the Mount comes immediately after Jesus chose the Twelve.

vii. Barclay also points out that the verb TRA�SLATED taught is in the imperfect tense, "Therefore it describes repeated and habitual action, and the translation should be: 'This is what he used to teach them."

viii. It is clear that the Sermon on the Mount had a significant impact on the early church. The early Christians make constant reference to it and their lives display the glory of radical disciples.

TRAPP, "2 And he OPE�ED his mouth, and taught them, saying,

VER 2. And he OPE�ED his mouth] This phrase is not superfluous (as some may conceit), but betokeneth free and full discourse, Ephesians 6:19, of some weighty and important matter, Psalms 78:2, uttered with great alacrity of spirit and vehemency of speech.

And taught them, saying] He taught them sometimes (saith Theodoret) when he opened not his mouth, sc. δια του βιου και θαυµατων, by his holy life and wondrous works. A MIRROR for ministers, who as they should open their mouths with wisdom (heaven never opened in the Revelation, but some great matter followed), so their lives should be consonant to the tenor of their teaching, a very visible comment on the audible word. Timothy must be a stamp, a standard, a pattern, a precedent to the believers, both in word and conversation ( τυπος), 1 Timothy 4:12. Aaron must have both bells and pomegranates on his vesture. And ministers should (as Gideon’s

soldiers) carry trumpets of sound doctrine in one hand and lamps of good living in the other. There should be a happy harmony, a constant consent between their lips and their lives, ινα συνδραµοι ο βιος τω λογω, that their doctrine and conversation may run parallel, as Isidore saith in one place; or (as he hath it more emphatically in another), ινα ο λογος η υπο της πραξεως εµψυχωµενος, that their preaching may have life put into it by their practice. �olite, saith one, magis eloqui magna, quam vivere. Vivite concionibus, concionamini moribus: ορθοτοµειτε, ορθοποδειτε: λεγοντες πρακτικως πραττοντες λογικως: Sic vocalissimi eritis praecones, etiam cum tacetis. Speak not, but live sermons, preach by YOUR practice: the life of teaching is the life of the teacher.

The Beatitudes

3 “Blessed are the poor in spirit, for theirs is the kingdom of heaven.

SBC, "General Outline of the Sermon on the Mount.

The Sermon on the Mount consists—

I. Of an introduction, beginning at Mat_5:3 and ending with Mat_5:16 of Matt. 5 The peculiar characteristic of these opening sentences is, the kind of man whom Christ pronounces happy. The Beatitudes open up to us a new world of spiritual character and holy beauty, and consequent joy, such as had not entered into the heart of man to conceive. They show us that happiness lies, not in outward circumstances, but in inward life.

II. The text or topic of the discourse (Mat_5:17-19): "Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil." This appears to me to be the great leading principle discussed and illustrated in the remainder of the sermon. Christ did not come to destroy the law. Indeed, no true servant of God is ever sent merely on a work of destruction. He may have to pluck up, to pull down, but he has also to build and to plant.

III. Such being the great theme of this sermon, the rest of it appears to me intended to illustrate and enforce this statement. And He explains this principle by showing that the law must be kept, and not in the letter only, but in the spirit. (2) The second illustration of the great idea of the sermon is comprised in the first eighteen verses of the sixth chapter, and it is to the effect that God’s law can only be fulfilled by utter sincerity and truthfulness. (3) The theme of the sermon is further enforced by a series of warnings and illustrations directed specially against a worldly spirit, and enjoining a practical faith in God, and this third part occupies the remainder of chap. vi., from Mat_5:19 to the end. (4) The last illustration of the way in which the law is to be fulfilled is finely expressed in chap. Mat_7:12: "Whatsoever ye would that men should do to you, do ye even so to them." This is the great law of sympathy, without which we cannot do the will

of our Father in heaven.

W. C. Smith, The Sermon on the Mount, p. 1.

SBC, "I. The Beatitudes open that discourse which, whatever may be the difficulties of particular parts of it, has always been recognized as the most important part of the New Testament. It is, as it has been well called, the magna charta of Christianity.

II. The Beatitudes put before us what are those qualities and what are those results which alone the Founder of our religion regarded as of supreme excellence. Often in revivals and in confessions on our death-beds people ask us, "Are you happy?" "Are you saved?" Christ gives us the answer: "You are happy, you are saved, if you seek the happiness (1) of modesty, (2) of compassion with sorrow, (3) of gentleness, (4) of an eager desire for justice, (5) of purity and singleness of purpose, (6) of kindness to man and beast, (7) of pacific and loving intercourse, (8) of perseverance in spite of difficulty."

III. Again, the Beatitudes, as they are called, or in other words declaring the happiness of those who fulfil these things in their own lives, is perhaps the best way of leading us to practise them. He does not say, "Be merciful," or "Be pure in heart," but He says, "Happy are the merciful, happy are the pure in heart"—that is to say, He points out that the happiness of which we all of us, rich or poor, are in search can be found in one or other of these Divine qualities.

IV. The Beatitudes furnish to us the great goal or end which will solve to us many difficulties in the great battle of life which we all have before us. Those qualities of which our Saviour spoke are within the reach of all of us; and they amply serve to sustain us in all the conflicts of poverty and distress with which many of us are encompassed.

A. P. Stanley, Christian World Pulpit, vol. xix., p. 385.

MEYER, "There are many doors into the life of blessedness. It does not depend on outward possessions, such as worldly goods or high birth. There is no soul of man, however illiterate, lonely, or poor, that may not step suddenly into this life of beatitude and begin to drink of the river that makes glad the city of God. Our Lord lived this life before He described it. He has opened the doors for us. If you cannot enter by the gate of purity, can you not come in by that which is reserved for those who hunger and thirst?

Note the passive side of the blessed life. To be poor in spirit, that is, to be lowly in one’s self-estimate; to be meek, not always interested in one’s rights; to mourn for the evils of one’s own heart and for the sin and sorrow around; to hunger and thirst after Jesus Christ, the Righteous One. These dispositions do not purchase blessedness, but to cultivate them is to be blessed. On the positive side are mercy, purity, peace and willingness to suffer all things for Christ. Here is 1Co_13:1-13 anticipated!

BAR�ES, "Blessed are the poor in spirit - The word “blessed” means “happy,” referring to that which produces felicity, from whatever quarter it may come.

Poor in spirit - Luke says simply, Blessed are the poor. It has been disputed whether Christ meant the poor in reference to the things of this life, or to the humble. The gospel is said to be preached to the poor, Luk_4:18; Mat_11:5. It was predicted that the Messiah would preach to the poor, Isa_61:1. It is said that they have special facilities for being saved, Mat_19:23; Luk_18:24.

The state of such persons is therefore comparatively blessed, or happy. Riches produce care, anxiety, and dangers, and not the least is the danger of losing heaven by them. To be poor in spirit is to have a humble opinion of ourselves; to be sensible that we are sinners, and have no righteousness of our own; to be willing to be saved only by the rich grace and mercy of God; to be willing to be where God places us, to bear what he lays on us, to go where he bids us, and to die when he commands; to be willing to be in his hands, and to feel that we deserve no favor from him. It is opposed to pride, and vanity, and ambition. Such are happy:

1. Because there is more real enjoyment in thinking of ourselves as we are, than in being filled with pride and vanity.

2. Because such Jesus chooses to bless, and on them he confers his favors here.

3. Because theirs will be the kingdom of heaven hereafter.

It is remarkable that Jesus began his ministry in this manner, so unlike all others. Other teachers had taught that happiness was to be found in honor, or riches, or splendor, or sensual pleasure. Jesus overlooked all those things, and fixed his eye on the poor and the humble, and said that happiness was to be found in the lowly vale of poverty more than in the pomp and splendors of life.

Theirs is the kingdom of heaven - That is, either they have special facilities for entering the kingdom of heaven, and of becoming Christians here, or they shall enter heaven hereafter. Both these ideas are probably included. A state of poverty a state where we are despised or unhonored by people is a state where people are most ready to seek the comforts of religion here, and a home in the heavens hereafter. See the notes at Mat_2:2.

CLARKE, "Blessed are the poor in spirit, etc. - Or, happy, µακαριοι from µα or µη, not, and κηρ, fate, or death: intimating, that such persons were endued with immortality, and consequently were not liable to the caprices of fate. Homer, Iliad i, 330, calls the supreme gods, Θεων µακαρων, the ever happy and Immortal gods, and opposes them to θνητων ανθρωπων, mortal men.

τω δ’ αυτω µαρτυροι εστωνΠρος τε Θεων µακαρων, προς τε θνητων ανθροπων

“Be ye witnesses before the immortal gods, and before mortal men.”

From this definition we may learn, that the person whom Christ terms happy is one who is not under the influence of fate or chance, but is governed by an all-wise providence, having every step directed to the attainment of immortal glory, being transformed by the power into the likeness of the ever-blessed God. Though some of the persons, whose states are mentioned in these verses, cannot be said to be as yet blessed or happy, in being made partakers of the Divine nature; yet they are termed happy by our Lord, because they are on the straight way to this blessedness.

Taken in this light the meaning is similar to that expressed by the poet when describing a happy man.

Felix, qui potuit rerum cognoscere causas: Atque metus omnes et inexorabile FatumSubjecit pedibus; strepitumque Acherontis avari!

Virg. Geor. ii. v. 490

Which may be thus paraphrased: -

“Happy is he who gains the knowledge of the first cause of all things; who can trample on every fear, and the doctrine of inexorable Fate; and who is not terrified by death, nor by the threatened torments of the invisible world!”

Poor in spirit - One who is deeply sensible of his spiritual poverty and wretchedness. Πτωχος, a poor man, comes from πτωσσω, to tremble, or shrink with fear. Being destitute of the true riches, he is tremblingly alive to the necessities of his soul, shrinking with fear lest he should perish without the salvation of God. Such Christ pronounces happy, because there is but a step between them and that kingdom which is here promised. Some contend, that µακαριοι should be referred to πνευµατι, and the verse translated thus: Happy, or blessed in spirit, are the poor. But our Lord seems to have the humiliation of the spirit particularly in view.

Kingdom of heaven - Or, των ουρανων, of the heavens. A participation of all the blessings of the new covenant here, and the blessings of glory above. See this phrase explained, Mat_3:2(note). Blessed are the poor! This is God’s word; but who believes it? Do we not say, Yea, rather, Blessed is the rich?

The Jewish rabbins have many good sayings relative to that poverty and humility of spirit which Christ recommends in this verse. In the treatise called Bammidbar Rabbi, s. 20, we have these words: There were three (evils) in Balaam: the evil eye, (envy), the towering spirit, (pride), and the extensive mind (avarice).

Tanchum, fol. 84. The law does not abide with those who have the extensive mind, (avarice), but with him only who has a contrite heart.

Rabbi Chanina said, “Why are the words of the law compared to water? Because as waters flow from heights, and settle in low places, so the words of the law rest only with him who is of an humble heart.” See Schoettgen.

GILL, "Blessed are the poor in spirit,.... Not the poor in purse, or who are so with respect to things temporal: for though God has chosen and called many, who are in such a condition of life, yet not all; the kingdom of heaven cannot be said to belong to them all, or only; but such as are poor in a spiritual sense. All mankind are spiritually poor; they have nothing to eat that is fit and proper; nor any clothes to wear, but rags; nor are they able to purchase either; they have no money to buy with; they are in debt, owe ten thousand talents, and have nothing to pay; and in such a condition, that they are not able to help themselves. The greater part of mankind are insensible of this their condition; but think themselves rich, and increased with goods: there are some who are sensible of it, who see their poverty and want, freely acknowledge it, bewail it, and mourn over it; are humbled for it, and are broken under a sense of it; entertain low and mean thoughts of themselves; seek after the true riches, both of grace and glory; and frankly acknowledge, that all they have, or hope to have, is owing to the free grace of God. Now these are the persons intended in this place; who are not only "poor", but are poor "in spirit"; in their own spirits, in their own sense, apprehension, and judgment: and may even be called "beggars", as the word may be rendered; for being sensible of their poverty, they place themselves at the door of mercy, and knock there; their language is, "God be merciful"; their posture is standing, watching, and waiting, at wisdom's gates, and at the posts of her door; they are importunate, will have no denial, yet receive the least favour with thankfulness. Now these are pronounced "blessed", for this reason,

for theirs is the kingdom of heaven; not only the Gospel, and the ministration of it, which belongs to them. "The poor have the Gospel preached": it not only reaches their ears, but their hearts; it enters into them, is applied unto them, they receive and embrace it with the utmost joy

and gladness; but eternal glory, this is prepared for them, and given to them; they are born heirs of it, have a right unto it, are making meet for it, and shall enjoy it.

HE�RY, "Christ begins his sermon with blessings, for he came into the world to bless us (Act_3:26), as the great High Priest of our profession; as the blessed Melchizedec; as He in whom all the families of the earth should be blessed, Gen_12:3. He came not only to purchase blessings for us, but to pour out and pronounce blessings on us; and here he does it as one having authority, as one that can command the blessing, even life for evermore, and that is the blessing here again and again promised to the good; his pronouncing them happy makes them so; for those whom he blesses, are blessed indeed. The Old Testament ended with a curse (Mal_4:6), the gospel begins with a blessing; for hereunto are we called, that we should inherit the blessing. Each of the blessings Christ here pronounces has a double intention: 1. To show who they are that are to be accounted truly happy, and what their characters are. 2. What that is wherein true happiness consists, in the promises made to persons of certain characters, the performance of which will make them happy. Now,

1. This is designed to rectify the ruinous mistakes of a blind and carnal world. Blessedness is the thing which men pretend to pursue; Who will make us to see good? Psa_4:6. But most mistake the end, and form a wrong notion of happiness; and then no wonder that they miss the way; they choose their own delusions, and court a shadow. The general opinion is, Blessed are they that are rich, and great, and honourable in the world; they spend their days in mirth, and their years in pleasure; they eat the fat, and drink the sweet, and carry all before them with a high hand, and have every sheaf bowing to their sheaf; happy the people that is in such a case; and their designs, aims, and purposes are accordingly; they bless the covetous (Psa_10:3); they will be rich. Now our Lord Jesus comes to correct this fundamental error, to advance a new hypothesis, and to give us quite another notion of blessedness and blessed people, which, however paradoxical it may appear to those who are prejudiced, yet is in itself, and appears to be to all who are savingly enlightened, a rule and doctrine of eternal truth and certainty, by which we must shortly be judged. If this, therefore, be the beginning of Christ's doctrine, the beginning of a Christian's practice must be to take his measures of happiness from those maxims, and to direct his pursuits accordingly.

2. It is designed to remove the discouragements of the weak and poor who receive the gospel, by assuring them that his gospel did not make those only happy that were eminent in gifts, graces, comforts, and usefulness; but that even the least in the kingdom of heaven, whose heart was upright with God, was happy in the honours and privileges of that kingdom.

3. It is designed to invite souls to Christ, and to make way for his law into their hearts. Christ's pronouncing these blessings, not at the end of his sermon, to dismiss the people, but at the beginning of it, to prepare them for what he had further to say to them, may remind us of mount Gerizim and mount Ebal, on which the blessings and cursings of the law were read, Deu_27:12, etc. There the curses are expressed, and the blessings only implied; here the blessings are expressed, and the curses implied: in both, life and death are set before us; but the law appeared more as a ministration of death, to deter us from sin; the gospel as a dispensation of life, to allure us to Christ, in whom alone all good is to be had. And those who had seen the gracious cures wrought by his hand (Mat_4:23, Mat_4:24), and now heard the gracious words proceeding out of his mouth, would say that he was all of a piece, made up of love and sweetness.

4. It is designed to settle and sum up the articles of agreement between God and man. The scope of the divine revelation is to let us know what God expects from us, and what we may then expect from him; and no where is this more fully set forth in a few words than here, nor with a more exact reference to each other; and this is that gospel which we are required to believe; for what is faith but a conformity to these characters, and a dependence upon these promises? The way to happiness is here opened, and made a highway (Isa_35:8); and this coming from the

mouth of Jesus Christ, it is intimated that from him, and by him, we are to receive both the seed and the fruit, both the grace required, and the glory promised. Nothing passes between God and fallen man, but through his hand. Some of the wiser heathen had notions of blessedness different from the rest of mankind, and looking toward this of our Saviour. Seneca, undertaking to describe a blessed man, makes it out, that it is only an honest, good man that is to be so called: De Vitâ Beatâ. cap. 4. Cui nullum bonum malumque sit, nisi bonus malusque animus - Quem nec extollant fortuita, nec frangant - Cui vera voluptas erit voluptatum comtemplio - Cui unum bonum honestas, unum malum turpitudo. - In whose estimation nothing is good or evil, but a good or evil heart - Whom no occurrences elate or deject - Whose true pleasure consists in a contempt of pleasure - To whom the only good is virtue, and the only evil vice.

Our Saviour here gives us eight characters of blessed people; which represent to us the principal graces of a Christian. On each of them a present blessing is pronounced; Blessed arethey; and to each a future blessing is promised, which is variously expressed, so as to suit the nature of the grace or duty recommended.

Do we ask then who are happy? It is answered,

I. The poor in spirit are happy, Mat_5:3. There is a poor-spiritedness that is so far from making men blessed that it is a sin and a snare - cowardice and base fear, and a willing subjection to the lusts of men. But this poverty of spirit is a gracious disposition of soul, by which we are emptied of self, in order to our being filled with Jesus Christ. To be poor in spirit is, 1. To be contentedly poor, willing to be emptied of worldly wealth, if God orders that to be our lot; to bring our mind to our condition, when it is a low condition. Many are poor in the world, but high in spirit, poor and proud, murmuring and complaining, and blaming their lot, but we must accommodate ourselves to our poverty, must know how to be abased, Phi_4:12. Acknowledging the wisdom of God in appointing us to poverty, we must be easy in it, patiently bear the inconveniences of it, be thankful for what we have, and make the best of that which is. It is to sit loose to all worldly wealth, and not set our hearts upon it, but cheerfully to bear losses and disappointments which may befall us in the most prosperous state. It is not, in pride or pretence, to make ourselves poor, by throwing away what God has given us, especially as those in the church of Rome, who vow poverty, and yet engross the wealth of the nations; but if we be rich in the world we must be poor in spirit, that is, we must condescend to the poor and sympathize with them, as being touched with the feeling of their infirmities; we must expect and prepare for poverty; must not inordinately fear or shun it, but must bid it welcome, especially when it comes upon us for keeping a good conscience, Heb_10:34. Job was poor in spirit, when he blessed God in taking away, as well as giving. 2. It is to be humble and lowly in our own eyes. To be poor in spirit, is to think meanly of ourselves, of what we are, and have, and do; the poor are often taken in the Old Testament for the humble and self-denying, as opposed to those that are at ease, and the proud; it is to be as little children in our opinion of ourselves, weak, foolish, and insignificant, Mat_18:4; Mat_19:14. Laodicea was poor in spirituals, wretchedly and miserably poor, and yet rich in spirit, so well increased with goods, as to have need of nothing, Rev_3:17. On the other hand, Paul was rich in spirituals, excelling most in gifts and graces, and yet poor in spirit, the least of the apostles, less than the least of all saints, and nothing in his own account. It is to look with a holy contempt upon ourselves, to value others and undervalue ourselves in comparison of them. It is to be willing to make ourselves cheap, and mean, and little, to do good; to become all things to all men. It is to acknowledge that God is great, and we are mean; that he is holy and we are sinful; that he is all and we are nothing, less than nothing, worse than nothing; and to humble ourselves before him, and under his mighty hand. 3. It is to come off from all confidence in our own righteousness and strength, that we may depend only upon the merit of Christ for our justification, and the spirit and grace of Christ for our sanctification. That broken and contrite spirit with which the publican cried for mercy to a poor sinner, is that poverty of spirit. We must call ourselves poor, because always in want of God's grace, always begging at God's door, always

hanging on in his house.

Now, (1.) This poverty in spirit is put first among the Christian graces. The philosophers did not reckon humility among their moral virtues, but Christ puts it first. Self-denial is the first lesson to be learned in his school, and poverty of spirit entitled to the first beatitude. The foundation of all other graces is laid in humility. Those who would build high must begin low; and it is an excellent preparative for the entrance of gospel-grace into the soul; it fits the soil to receive the seed. Those who are weary and heavy laden, are the poor in spirit, and they shall find rest with Christ.

(2.) They are blessed. Now they are so, in this world. God looks graciously upon them. They are his little ones, and have their angels. To them he gives more grace; they live the most comfortable lives, and are easy to themselves and all about them, and nothing comes amiss to them; while high spirits are always uneasy.

(3.) Theirs is the kingdom of heaven. The kingdom of grace is composed of such; they only are fit to be members of Christ's church, which is called the congregation of the poor (Psa_74:19); the kingdom of glory is prepared for them. Those who thus humble themselves, and comply with God when he humbles them, shall be thus exalted. The great, high spirits go away with the glory of the kingdoms of the earth; but the humble, mild, and yielding souls obtain the glory of the kingdom of heaven. We are ready to think concerning those who are rich, and do good with their riches, that, no doubt, theirs is the kingdom of heaven; for they can thus lay up in store a good security for the time to come; but what shall the poor do, who have not wherewithal to do good? Why, the same happiness is promised to those who are contentedly poor, as to those who are usefully rich. If I am not able to spend cheerfully for his sake, if I can but want cheerfully for his sake, even that shall be recompensed. And do not we serve a good master then?

JAMISO�, "Blessed — Of the two words which our translators render “blessed,” the one here used points more to what is inward, and so might be rendered “happy,” in a lofty sense; while the other denotes rather what comes to us from without (as Mat_25:34). But the distinction is not always clearly carried out. One Hebrew word expresses both. On these precious Beatitudes, observe that though eight in number, there are here but seven distinct features of character. The eighth one - the “persecuted for righteousness’ sake” - denotes merely the possessors of the seven preceding features, on account of which it is that they are persecuted (2Ti_3:12). Accordingly, instead of any distinct promise to this class, we have merely a repetition of the first promise. This has been noticed by several critics, who by the sevenfoldcharacter thus set forth have rightly observed that a complete character is meant to be depicted, and by the sevenfold blessedness attached to it, a perfect blessedness is intended. Observe, again, that the language in which these Beatitudes are couched is purposely fetched from the Old Testament, to show that the new kingdom is but the old in a new form; while the characters described are but the varied forms of that spirituality which was the essence of real religion all along, but had well-nigh disappeared under corrupt teaching. Further, the things here promised, far from being mere arbitrary rewards, will be found in each case to grow out of the characters to which they are attached, and in their completed form are but the appropriate coronation of them. Once more, as “the kingdom of heaven,” which is the first and the last thing here promised, has two stages - a present and a future, an initial and a consummate stage - so the fulfillment of each of these promises has two stages - a present and a future, a partial and a perfect stage.

Blessed are the poor in spirit — All familiar with Old Testament phraseology know how frequently God’s true people are styled “the poor” (the “oppressed,” “afflicted,” “miserable”) or “the needy” - or both together (as in Psa_40:17; Isa_41:17). The explanation of this lies in the fact that it is generally “the poor of this world” who are “rich in faith” (Jam_2:5; compare 2Co_6:10; Rev_2:9); while it is often “the ungodly” who “prosper in the world” (Psa_73:12). Accordingly, in Luk_6:20, Luk_6:21, it seems to be this class - the literally “poor” and “hungry”

- that are specially addressed. But since God’s people are in so many places styled “the poor” and “the needy,” with no evident reference to their temporal circumstances (as in Psa_68:10; Psa_69:29-33; Psa_132:15; Isa_61:1; Isa_66:2), it is plainly a frame of mind which those terms are meant to express. Accordingly, our translators sometimes render such words “the humble” (Psa_10:12, Psa_10:17), “the meek” (Psa_22:26), “the lowly” (Pro_3:34), as having no reference to outward circumstances. But here the explanatory words, “in spirit,” fix the sense to “those who in their deepest consciousness realize their entire need” (compare the Greek of Luk_10:21; Joh_11:33; Joh_13:21; Act_20:22; Rom_12:11; 1Co_5:3; Phi_3:3). This self-emptying conviction, that “before God we are void of everything,” lies at the foundation of all spiritual excellence, according to the teaching of Scripture. Without it we are inaccessible to the riches of Christ; with it we are in the fitting state for receiving all spiritual supplies (Rev_3:17, Rev_3:18; Mat_9:12, Mat_9:13).

for theirs is the kingdom of heaven — (See on Mat_3:2). The poor in spirit not only shall have - they already have - the kingdom. The very sense of their poverty is begun riches. While others “walk in a vain show” - “in a shadow,” “an image” - in an unreal world, taking a false view of themselves and all around them - the poor in spirit are rich in the knowledge of their real case. Having courage to look this in the face, and own it guilelessly, they feel strong in the assurance that “unto the upright there ariseth light in the darkness” (Psa_112:4); and soon it breaks forth as the morning. God wants nothing from us as the price of His saving gifts; we have but to feel our universal destitution, and cast ourselves upon His compassion (Job_33:27, Job_33:28; 1Jo_1:9). So the poor in spirit are enriched with the fullness of Christ, which is the kingdom in substance; and when He shall say to them from His great white throne, “Come, ye blessed of My Father, inherit the kingdom prepared for you,” He will invite them merely to the full enjoyment of an already possessed inheritance.

CALVIN, "3.Happy are the poor in spirit. Luke 6:20.Happy (are ye) poor. Luke gives nothing more than a simple metaphor: but as the poverty of many is accursed and unhappy, Matthew expresses more clearly the intention of Christ. Many are pressed down by distresses, and yet CONTINUE to swell inwardly with pride and cruelty. But Christ pronounces those to be happy who, chastened and subdued by afflictions, submit themselves wholly to God, and, with inward humility, betake themselves to him for protection. Others explain the poor in spirit to be those who claim nothing for themselves, and are even so completely emptied of confidence in the flesh, that they acknowledge their poverty. But as the words of Luke and those of Matthew must have the same meaning, there can be no doubt that the appellation poor is here given to those who are pressed and afflicted by adversity. The only difference is, that Matthew, by adding an epithet, confines the happiness to those only who, under the discipline of the cross, have learned to be humble.

For theirs is the kingdom of heaven. We see that Christ does not swell the minds of his own people by any unfounded belief, or harden them by unfeeling obstinacy, as the Stoics do, but leads them to entertain the hope of eternal life, and animates them to patience by assuring them, that in this way they will pass into the heavenly kingdom of God. It deserves our attention, that he only who is reduced to nothing in himself, and relies on the mercy of God, is poor in spirit: for they who are broken or overwhelmed by despair murmur against God, and this proves them to be of a proud and haughty spirit.

BARCLAY, "IT seems a surprising way to begin talking about happiness by saying, " Blessed are the poor in spirit." There are two

ways in which we can come at the meaning of this word poor.

As we have them the beatitudes are in Greek, and the word that is used for poor is the word ptochos. In Greek there are two words for poor. There is the word penes. Penes describes a man who has to work for his living; it is defined by the Greeks as describing the man who is auto-diakonos, that is, the man who serves his own needs with his own hands. Penes describes the working man, the man who has nothing superfluous, the man who is not rich, but who is not destitute either. But, as we have seen, it is not penes that is used in this beatitude, it is ptochos, which describes absolute and abject poverty. It is connected with the root ptassein, which means to crouch or to cower; and it describes the poverty which is beaten to its knees. As it has been said, penes describes the man who has nothing super-fluous; ptochos describes the man who has nothing at all. So this beatitude becomes even more surprising. Blessed is the man who is abjectly and completely poverty-stricken. Blessed is the man who is absolutely destitute.

As we have also seen the beatitudes were not originally spoken in Greek, but in Aramaic. �ow the Jews had a special way of using the word povr. In Hebrew the word is 'ani or ebidn. These words in Hebrew underwent a four-stage development of meaning, (i) They began by meaning simply poor, (ii) They went on to mean, because poor, therefore having no influence or power, or help, or prestige. (Hi) They went on to mean, because having no influence, therefore down-trodden and oppressed by men. (iv) Finally, they came to describe the man who, because he has no earthly resources whatever, puts his whole trust in God. So in Hebrew the word poor was used to describe the humble and the helpless man who put his whole trust in God. It is thus that the Psalmist used the word, when he writes, " This poor man cried, and the Lord heard him, and saved him out of all his troubles " (Psalm 34: 6). It is in fact true that in the Psalms the poor man, in this sense of the term, is the good man who is dear to God. " The expectation of the poor shall not perish for ever" (Psalm 9: 18). God delivers the poor (Psalm 35: 10). " Ihou, O God, hast prepared of Thy goodness for the poor" (Psalm 68: 10). " He shall give justice to the poor of the people " (Psalm 72: 4). " Yet setteth He the poor on high from affliction, and maketh him families like a flock" (Psalm 107: 41). " I will satisfy the poor with bread " (Psalm 132: 15).

In all these cases the poor man is the humble, helpless man who has put his trust in God.

Let us now take the two sides, the Greek and the Aramaic, and put them together. Ptochos describes the man who is absolutely destitute, the man who has nothing at all; 'ani and ebidn describe the poor, and humble, and helpless man who has put his whole trust in God. Therefore, " Blessed are the poor in spirit" means:

Blessed is the man who has realised his own utter helplessness, and who has put his whole trust in God.

If a man has realised his own utter helplessness, and has put his whole trust in God, there will enter into his life two things which are opposite sides of the same thing. He will become completely detached from things, for he will know that things have not got it in them to bring happiness or security; and he will become completely attached to God, for he will know that God alone can bring him help, and hope, and strength. The man who is poor in spirit is the man who has realised that things mean nothing, and that God means everything.

We must be careful not to think that this beatitude calls actual material poverty a good thing. Poverty is not a good thing. Jesus would never have called blessed a state where people live in slums and have not enough to eat, and where health rots because conditions are all against it. That kind of poverty it is the aim of the Christian gospel to remove. The poverty which is blessed is the poverty of spirit, the spirit which realises its own utter lack of resources to meet life, and which finds its help and strength in God.

Jesus says that to such a poverty belongs the Kingdom of Heaven. Why should that be so? If we take the two petitions of the Lord's Prayer and set them together:

Thy Kingdom come.

Thy will be done in earth as it is in heaven,

we get the definition: The Kingdom of God is a society where God's will is as perfectly done in earth as it is in heaven. That means that only he who does God's will is a citizen of the Kingdom; and we can only do God's will

when we realize our own utter helplessness, our own utter ignorance, our own utter inability to cope with life, and when we put our whole trust in God. Obedience is always founded on trust. The Kingdom of God is the possession of the poor in spirit, because the poor in spirit have realised their own utter helplessness without God, and have learned to trust and obey.

So then, the first beatitude means:

O THE BLISS OF THE MA� WHO HAS REALISED HIS OW� UTTER HELPLESS�ESS, A�D WHO HAS PUT HIS WHOLE TRUST I� GOD, FOR THUS ALO�E HE CA� RE�DER TO GOD THAI PERFECT OBEDIE�CE WHICH WILL MAKE HIM A CITIZE� OF THE KI�GDOM OF HEAVE�

COFFMA�, "The word "blessed" means "happy" and is so translated by some. The "poor in spirit" is understood in two ways, both of which harmonize with the Holy Scriptures: (1) It is that quality of recognizing one's spiritual destitution in such a degree as to enable the sinner to approach God, not as the Pharisee, but as the publican, supplicating the Father for all necessary and desirable blessing. The poor in spirit are the opposite of the proud, conceited, arrogant and disdainful. Only the poor in spirit can enter God's kingdom. Others will never feel their need nor know their poverty until too late. (2) Another conception of the poor in spirit is seen in the ACCOU�Tof this beatitude by Luke (Luke 6:20), "Blessed are ye poor." Dummelow expressed it thus, "A Christian, whether rich or poor, must have the spirit of poverty, he must possess his wealth as if he possessed it not, and be able to resign it at any moment without regret, and to say with JOB, `The Lord gave, and the Lord hath taken away; blessed be the name of the Lord'."[3]

Theirs is the kingdom of heaven means that persons with the attitude of the poor in spirit shall have the privilege of becoming members of the kingdom, namely by E�TERI�G it by means of the new birth.

E�D�OTE:

[3] J. R. Dummelow, op. cit., p. 639.

BE�SO�, "Matthew 5:3. Blessed are the poor in spirit — The word µακαριοι, here rendered blessed, properly means happy, and it may be better to translate it so, because our Lord seems to intimate by it, not only that the dispositions here recommended are the way to future blessedness, but that they immediately confer the truest and most noble felicity. As happiness was the great end to which the wisest philosophers undertook to conduct their hearers, and as it is our common aim, and an object to the pursuit of which we are continually urged by an innate instinct, our Lord, whose great business in coming into the world was, to make

mankind happy by making them holy, wisely and graciously begins his divine institution, which is the complete art of happiness, by pointing out the necessary connexion it has with holiness, and inciting to the latter by motives drawn from the former. In doing this we cannot but observe his benevolent condescension. He seems, as it were, to lay aside his supreme authority as our legislator, that he may the better act the part of our friend and Saviour. Instead of using the lofty style in positive commands, he, in a more gentle and engaging way, insinuates his will and our duty by pronouncing those happy who comply with it. And, in order to render his hearers more attentive, he proposes his doctrine in certain paradoxical dogmas, which, at first sight, may seem false to such as judge by appearance, but which, when attentively considered, are found to be most true. I�DEED, as an old writer remarks, “All the beatitudes are affixed to unlikely conditions, to show that the judgment of the word and of the world are contrary.” By this expression, the poor in spirit, Grotius and Baxter understand those who bear a state of poverty and want with a disposition of quiet and cheerful submission to the divine will; and Mr. Mede interprets it of those who are ready to part with their possessions for charitable uses. But it seems much more probable that the truly humble are intended, or those who are sensible of their spiritual poverty, of their ignorance and sinfulness, their guilt, depravity, and weakness, their frailty and mortality; and who, therefore, whatever their outward situation in life may be, however affluent and exalted, think meanly of themselves, and neither desire the praise of men, nor covet high things in the world, but are content with the lot God assigns them, however low and poor. These are happy, because their humility renders them teachable, submissive, resigned, patient, contented, and cheerful in all estates; and it enables them to receive PROSPERITY or adversity, health or sickness, ease or pain, life or death, with an equal mind. Whatever is allotted them short of those everlasting burnings which they see they have merited, they consider as a grace or favour. They are happy, because theirs is the kingdom of heaven — The present, inward kingdom, righteousness, peace, and joy in the Holy Ghost, as well as the eternal kingdom, if they endure to the end. The knowledge which they have of themselves, and their humiliation of soul before God, prepare them for the reception of Christ, to dwell and reign in their hearts, and all the other blessings of the gospel; the blessings both of grace and glory. For thus saith the high and lofty One that inhabiteth eternity, whose name is Holy, I dwell in the high and holy place: with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones. Isaiah 57:15; Isaiah 66:2. And those in whom God dwells here shall dwell with him hereafter.

COKE, "Matthew 5:3. Blessed are the poor in spirit— Happy, &c. Doddridge: and so throughout the beatitudes: I use the word happy rather than blessed, says he, as more exactly answering to the original word ΄ακαριοι, as the word blessed does to the Greek word ευλογηµενοι : and I the rather choose to render it thus, because our Lord seems to intimate by it, not only that the dispositions here RECOMME�DED would be the wayto future blessedness, but that they would immediately be attended with the truest happiness, and the most noble pleasures. In ORDER to render his hearers more attentive, Christ proposes his doctrine in certain paradoxical dogmas, which, at first appearance, may seem false to the carnal eye, but are found most true

by the attentive and sincere considerer. "It is notable, says an old writer, that all the beatitudes are affixed to unlikely conditions, to shew that the judgment of the word and of the world, are contrary." Bengelius observes, that in the present sermon we have, first, an exordium, containing a sweet invitation to true holiness and happiness, Matthew 5:3-12.; secondly, a persuasive to impart it to others, Matthew 5:13-16.; thirdly, a description of true Christian holiness, Matthew 5; Matthew 3—Matthew 7:12 in which it is easy to observe, that the latter part exactly answers to the former; fourthly, the conclusion; giving a sure mark of the true way, warning against false prophets, and exhorting to follow after righteousness. St. Luke APPLIES this first beatitude to the poor, properly so called; but though poverty of spirit may include a disposition which bears poverty rightly, there seems no doubt that it here primarily refers to humility of heart. Dr. Heylin's seems the true interpretation: the phrase, poor in spirit, says he, expresses an inward disposition or state of mind, by an outward worldly circumstance; namely, poverty, which signifies want; the sense whereof obliges men to dependence upon others for supply, by begging or servitude: so by exact analogy, poverty of spirit implies want, and consequently an habitual address to, and dependence upon God, for supply, by prayer,faith, and obedience. The beatitude therefore may be thus paraphrased: "You naturally CO�GRATULATE the rich and the great, and expect, under the reign of the Messiah, to be advanced to wealth, dignity, and power; but your notions of these things are very false and vitiated; for I say unto you, happy are the poor in spirit; those humble souls, who, deeply conscious of their ignorance and guilt, can quietly resign to the divine teachings and disposals, and accommodate themselves to the lowest circumstances which Providence shall appoint them: for, however they may be despised and trampled on by men, theirs is the kingdom of heaven: they will be most likely to embrace the Gospel, and they alone will be intitled to its blessings, both in time and in eternity." See Doddridge, Wetstein, and Bengelius.

Dr. Campbell TRA�SLATES the verse, happy the poor, &c. observing that it has more energy, after the example of the original, and all the ancient versions, to omit the substantive verb. The idiom of our language admits this freedom as easily as the Italian, and more so than the French. �one of the Latin versions express the verb. Another reason, he adds, which induced me to adopt this manner is to render these aphorisms, in regard to happiness, as similar in form as they are in the original, to the aphorisms in regard to wretchedness, which are, Luke 6 contrasted with them, woe to you that are rich, &c.

DR. CO�STABLE, "The "poor in spirit" are those who recognize their natural unworthiness to stand in God's presence and who depend utterly on Him for His mercy and grace (cf. Psalms 37:14; Psalms 40:17; Psalms 69:28-29; Psalms 69:32-33; Proverbs 16:19; Proverbs 29:23; Isaiah 61:1). They do not trust in their own goodness or possessions for God's acceptance. The Jews regarded material PROSPERITY as an indication of divine approval since many of the blessings God promised the righteous under the Old Covenant were material. However the poor in spirit does not regard these things as signs of intrinsic righteousness but confesses his or her total unworthiness. The poor in spirit acknowledges his or her lack of personal righteousness. This condition, as all the others the Beatitudes identify,

describes those who have repented and are broken (Matthew 3:2; Matthew 4:17).

"'Poverty in spirit' is not speaking of weakness of character ('mean-spiritedness') but rather of a person's relationship with God. It is a positive spiritual orientation, the converse of the arrogant self-confidence which not only rides roughshod over the interests of other people but more importantly causes a person to treat God as irrelevant." [�ote: France, The Gospel . . ., p. 165.]Such a person can have joy in his or her humility because an attitude of personal unworthiness is necessary to enter the kingdom. This kingdom does not go to the materially wealthy only but to those who admit their spiritual bankruptcy. One cannot purchase citizenship in this kingdom with money as people could purchase Roman citizenship, for example. What qualifies a person for citizenship is that person's attitude toward his or her intrinsic righteousness.

One writer believed that Jesus was not talking about E�TERI�G the kingdom but possessing it (i.e., it will be theirs in the sense that the poor in spirit will reign over it with Jesus [cf. Revelation 3:21]). [�ote: Hodges, "Possessing the Kingdom," The KERUGMA Message 1:1 (May-June 1991):1-2.]

The first and last beatitudes give the reason for blessedness: "for theirs is the kingdom of heaven" (cf. Matthew 5:10). This phrase forms an inclusio or E�VELOPE that surrounds the remaining beatitudes. The inclusio is a literary device that provides unity. Speakers and writers used it, and still use it, to indicate that everything within the two uses of this term refers to the entity mentioned. Here that entity is the kingdom of heaven. In other words, this literary form shows that all the beatitudes deal with the kingdom of heaven.

ELLICOTT, "(3) Blessed.—The word differs from that used in Matthew 23:39; Matthew 25:34, as expressing a PERMA�E�T state of felicity, rather than the passive reception of a blessing bestowed by another.

The poor in spirit.—The limitation, as in “the pure in heart,” points to the region of LIFE I� which the poverty is found. In Luke 6:20 there is no such qualifying clause, and there the words speak of outward poverty, as in itself a less perilous and therefore happier state than that of riches. Here the blessedness is that of those who, whatever their outward state may be, are in their inward life as those who feel that they have nothing of their own, must be receivers before they give, must be dependent on another’s bounty, and be, as it were, the “bedesmen” of the great King. To that temper of mind belongs the “kingdom of heaven,” the eternal realities, in this life and the life to come, of that society of which Christ is the Head. Things are sometimes best understood by their contraries, and we may point to the description of the church of Laodicea as showing us the opposite type of character, thinking itself “rich” in the spiritual life, when it is really as “the pauper,” destitute of the true riches, BLI�D and naked.

BROADUS, "Matthew 5:3. In Matthew 5:3-12 our Lord sets forth the characteristics and privileges of the subjects of the kingdom of heaven. These

sentences are commonly called the "beatitudes," from beatus, 'blessed' or 'happy,' the word here employed in the Latin versions, and by some are called macarisms, from the Greek word. Some writers compare with these the benedictions of Deuteronomy 28; but the cases are not similar. Others mark out an elaborate parallel to the giving of the Ten Commandments; but this is highly artificial, and tends to divert attention from our Lord's real design. It would be more appropriate to compare such passages as Psalms 1:1, Psalms 31:1 f.; Psalms 144:15; Proverbs 3:13, Daniel 12:12, where a character is described as well as happiness declared. The Jews expected great felicity under the reign of Messiah; witness the saying of one of them (Luke 14:15. lit.), 'Happy he who shall eat bread in the kingdom of God.' Our Lord, by telling who are the happy in the Messianic kingdom, gives at once a very distinct glimpse into the nature and requirements of that kingdom. It is immediately seen to be quite the reverse of the carnal expectations cherished among the Jews. �ot the rich, the rejoicing and proud, not conquering warriors nor popular favourites, are the happy under the Messianic reign, but these—the poor, the mourning and meek, the peacemakers, the persecuted. Most of these sayings are therefore striking paradoxes, and the whole forms a singularly felicitous introduction to his discourse, touching a chord that vibrates in all human hearts—happy, happy—instantly awakening the liveliest attention, and also conveying important instruction as to the great theme. Luther: "�ow that's a fine, sweet, friendly beginning of his teaching and preaching. For he goes at it, not like Moses or a teacher of the law, with commands and threats, but in the very friendliest way, with nothing but attractions and allurements and lovely promises." It was also a beautifully natural introduction (Weiss), because he came to preach the 'good news' of the kingdom, (Matthew 4:23) the fulfilment of all the Messianic hopes and promises.

Blessed. Happy more nearly expresses the sense of the Greek word than 'blessed.' It is rendered 'happy' in the common version of John 13:17, Acts 26:2; Romans 14:22; 1 Corinthians 7:40; 1 Peter 3:14, 1 Peter 4:14, and the corresponding verb in James 5:11; and this might be used almost everywhere, leaving 'blessed' to translate another term found in Matthew 21:9, Matthew 23:39, Matthew 25:34, etc., and a kindred word in Mark 14:61; Romans 9:5, etc. Our 'happy' could not, it is true, be APPLIED to God, as in 1 Timothy 1:11, 1 Timothy 6:15 (Bib. Un. VER. 'blissful'), where 'blessed,' though familiar to us, is really also inadequate. But more is gained than is lost by keeping the terms distinct, for the difference is often quite important. The shock which many persons feel at the introduction of 'happy' here, is partly a reproduction of the surprise felt by our Lord's first hearers—happy the poor, happy the mourners, etc.—the paradox is really part of the meaning.(1) The sense is quite similar (and the same Greek word is used) in Matthew 16:17; Romans 4:6-8; 1 Corinthians 7:40; James 1:12; 1 Peter 3:14; Revelation 14:13. The original has in this case no verb—not 'happy are,' but simply 'happy the poor,' etc. So in the Greek of Psalms 1:1, etc. The poor. The Jews looked upon wealth, being one of the chief elements of worldly prosperity, as a sure proof that its possessor was the object of God's favour, an ERROR which our Lord subsequently sought to correct in the parable of the rich man and Lazarus. (Luke 16:19) In like manner they no doubt supposed that in Messiah's kingdom the rich, the "better class," would enjoy the

highest privileges. In striking opposition to these expectations, he says, 'Happy the poor, for theirs is the kingdom of heaven.' This is all that Luke (Luke 5:20, lit.) gives; and certainly the poor were more likely to share the privileges of the Messianic reign than the rich, because more likely to he humble and looking for Messiah's coming.(2) (Compare Matthew 11:5, Matthew 19:23, Luke 4:18; Isaiah 61:1, Isaiah 66:2; James 2:5; and below on Matthew 5:4-5) But while men need not, they might misunderstand or misrepresent this general term (as well as 'hunger,' 'weep,' in Luke 6:21) Thus the Emperor Julian mockingly said he wished to confiscate the property of the Christians, in order that as poor men they might enter the kingdom of heaven. �ow Matthew's ACCOU�T shows that our Lord took pains to define more precisely what he meant, by saying the poor in spirit. Poverty, want, sorrow, do not of themselves SECURE spiritual blessings; these are promised to such as have the corresponding state of thought and feeling. The grammatical construction 'poor in the spirit' is the same as in 'pure in the heart.' (Matthew 5:8) The meaning may be (Bleek) (a) 'poor in the (sphere of the) spirit,' in spiritual matters, or (b). 'poor in their spirit,' consciously poor. Probably the former is here meant by the phrase, while the latter thought is SUGGESTED by the connection. The poor, not outwardly only, but in the inner man; not in the temporal but the spiritual sphere; and it is involved, in the nature of the case, that they are conscious of their spiritual destitution (compare Isaiah 66:2, and contrast Revelation 3:17). Those who in the sphere of the spirit, in the spiritual life, are destitute, and feel their need. A good example is the publican of the parable. It is quite possible for a man rich in the temporal sphere to be at the same time poor in spirit.(3) Edersheim QUOTES from the Mishna, "Ever he more and more lowly in spirit, since the expectancy of man is to become the food of worms," and calls it the exact counterpart of this saying, "marking not the optimism, but the pessimism of life." For. It would be a little more exact to render 'because' in all the beatitudes (see on "Matthew 5:12"). Theirs has in the original an emphatic position; it is theirs, they are precisely the persons who possess and enjoy the riches, dignities, privileges of Messiah's reign (see on "Matthew 3:2"). Compare James 2:5 These privileges already belong to them, and shall henceforth be enjoyed by them—notice the future tense in the following sentences. How different is all this from worldly kingdoms. In Luke 6:24, is recorded the opposite of this first beatitude,"Woe to you who are rich, for you have received your consolation," have all the consolation you will get.

GUZIK, ""Blessed are the poor in spirit, for theirs is the kingdom of heaven."

a. Blessed: Jesus promised blessing to His disciples, promising that the poor in spirit are blessed. The idea behind the ancient Greek word for blessed is "happy," but in the truest, godly sense of the word, not in our modern sense of merely being comfortable or entertained at the moment.

i. This same word for blessed - which in some sense means "happy" - is APPLIED to God in 1 Timothy 1:11: ACCORDI�Gto the glorious gospel of the blessed God. "Makarios then describes that joy which has its secret within itself, that joy which is serene and untouchable, and self-contained, that joy which is completely

independent of all the chances and changes of life." (Barclay)

ii. In Matthew 25:34, Jesus said that on the Day of Judgment He would say to His people, Come, you blessed of My Father, inherit the kingdom prepared for you from the foundation of the world. On that day, He will judge between the blessed and the cursed - He both knows and explains what are the requirements for the blessed one. We can also say that no one was ever blessed more than Jesus; He knows what goes into a blessed life.

iii. "You have not failed to notice that the last word of the Old Testament is 'curse,' and it is suggestive that the OPE�I�G sermon of our Lord's ministry commences with the word 'Blessed.'" (Spurgeon)

iv. "�ote, also, with delight, that the blessing is in every case in the present tense, a happiness to be now enjoyed and delighted in. It is not 'Blessed shall be,' but 'Blessed are.'" (Spurgeon)

b. The poor in spirit: This is not a man's confession that he is by nature insignificant, or personally without value, for that would be untrue. Instead, it is a confession that he is sinful and rebellious and utterly without moral virtues adequate to commend him to God.

i. The poor in spirit recognize that they have no spiritual "assets." They know they are spiritually bankrupt. We might say that the ancient Greek had a word for the "working poor" and a word for the "truly poor." Jesus used the word for the truly poor here. It indicates someone who must beg for whatever they have or get.

ii. Poverty of spirit cannot be artificially induced by self-hatred; the Holy Spirit and our response to His working in our hearts bring it about.

iii. This beatitude is first, because this is where we start with God. "A ladder, if it is to be of any use, must have its first STEP near the ground, or feeble climbers will never be able to mount. It would have been a grievous discouragement to struggling faith if the first blessing had been given to the pure in heart; to that excellence the young beginner makes no claim, while to poverty of spirit he can reach without going beyond his line." (Spurgeon)

iv. Everyone can start here; it isn't first blessed are the pure or the holy or the spiritual or the wonderful. Everyone can be poor in spirit. "�ot what I have, but what I have not, is the first point of contact, between my soul and God." (Spurgeon)

c. For theirs is the kingdom of heaven: Those who are poor in spirit, so poor they must beg, are REWARDED. They receive the kingdom of heaven, because poverty of spirit is an absolute prerequisite for receiving the kingdom of heaven, and as long as we harbor illusions about our own spiritual resources, we will never receive from God what we absolutely need to be saved.

i. "The kingdom of heaven is not given on the basis of race, earned merits, the military zeal and prowess of Zealots, or the wealth of a Zacchaeus. It is given to the poor, the despised publicans, the prostitutes, those who are so 'poor' they know they can offer nothing and do not try. They cry for mercy and they alone are heard." (Carson)

ii. "The poor in spirit are lifted from the dunghill, and set, not among hired servants in the field, but among princes in the kingdom'Poor in spirit;' the words sound as if they described the owners of nothing, and yet they describe the inheritors of all things. Happy poverty! Millionaires sink into insignificance, the treasure of the Indies evaporate in smoke, while to the poor in spirit remains a boundless, endless, faultless kingdom, which renders them blessed in the esteem of him who is God over all, blessed for ever." (Spurgeon)

iii. The call to be poor in spirit is placed first for a reason, because it puts the following commands into perspective. They cannot be fulfilled by one's own strength, but only by a beggar's reliance on God's power. �o one mourns until they are poor in spirit; no one is meek towards others until he has a humble view of himself. If you don't sense YOUR own need and poverty, you will never hunger and thirst after righteousness; and if you have too high a view of yourself, you will find it difficult to be merciful to others.

WHEDO�, "I. CHRISTIA� PIETY, AS DISTI�GUISHED FROM IRRELIGIO�.

The �ine Benedictions, Matthew 5:3-12.

3. Blessed — The Gospel OPE�S with a blessing, again and again. There are more than the sacred seven. There are the thrice three; the well rounded nine benedictions. How many were the woes which solemnly echoed to them we know not; for Matthew omits them, and Luke gives them, perhaps, incompletely. This word blessed conveys not an opinion or a prayer, as human benedictions do, but a sentence or a decree. Such things are blessed, not because he says they are merely, but because he makes and pronounces them so. It is an anticipation of that final, “Come ye blessed,” which he will pronounce upon his judgment throne. Our Lord here truly speaks with authority, as the one who will be the final judge of human destiny.

Blessed means not merely happy, as even Mr. Wesley renders it. As happiness is higher than pleasure, so blessedness is higher than happiness. Blessedness is more truly divine. It is the more than happiness produced by God’s sunshine in the soul.

Poor in spirit — The spirit is the immortal nature in man; and especially the moral part of the human soul wherewith a man is religious and receives and communes with the Divine Spirit. He whose spirit the Gospel finds ALREADY supplied and falsely rich with something else than the Gospel, cannot receive the Gospel. If the spirit be full and satisfied with some false religion, or pride, or earthly good, or moralism, it has no room or receptivity for the Gospel, and no blessing from Christ.

So the outright, self-conscious sinner, morally poor in fact and poor in spirit, is often more likely to receive the Gospel than he who has something that is not religion in the place of religion. Blessed, then, is he who has a receptive vacancy, a poverty, real and felt, for the Gospel.

Kingdom of heaven — A very bountiful filling up of the vacuity. The pauper shall be a king; his empty box shall be filled with royal treasures.

TRAPP, "Ver. 3. Blessed] The word signifieth such as are set out of the reach of evil, in a most joyous condition, having just cause to be everlastingly merry, as being beati re et spe, blessed in hand and in hope, and such as shall shortly transire a spe ad speciem, "for theirs is the kingdom of heaven." They are already possessed of it, as by turf and twig. There were eighty opinions among heathens about man’s blessedness. These did but beat the bush: God hath given us the bird in this golden sermon, µακαριοι, quasi µη κηρι υποκειµενοι; vel απο του µαλιστα χαιρειν. (Aristot.)

Are the poor in spirit] Beggars in spirit ( Mendici spiritu. Tertul. Qui suarum virium agnoscunt ουδενειαν, hi pauperes spiritu): such as have nothing at all of their own to support them, but being nittily needy, and not having (as we say) a cross wherewith to bless themselves, get their living by begging, and subsist merely upon alms. Such beggars God hath always about him, Matthew 26:11. And this the poets hammered at, when they feigned that litae or prayers were the daughters of Jupiter, and stood always in his presence. (Homer.) Lord, I am hell, but thou art heaven, said Hooper. I am a most hypocritical wretch, not worthy that the earth should bear me, said Bradford. I am the most unfit man for this high office of suffering for Christ that ever was appointed to it, said sincere Saunders. Oh that my life, and a thousand such wretches’ lives more (saith John Careless, martyr, in a letter to Mr Bradford), might go for yours! Oh! why doth God suffer me and such other caterpillars to live, that can do nothing but consume the alms of the Church, and take away you so worthy a workman and labourer in the Lord’s vineyard? But woe be to our sins and great unthankfulhess, &c. (Acts and Mon.) These were excellent patterns of this spiritual poverty, which our Saviour here maketh the first; and is indeed the first, second, and third of Christianity, as that which teacheth men to find out the best in God and the worst in themselves. This Christ lays as the foundation of all the following virtues. Christianity is a frame for eternity, and must therefore have a good foundation; since an ERROR there can hardly be mended in the fabric.

For theirs is the kingdom of heaven] Heaven is that true Macaria, or the blessed kingdom. So the island of Cyprus was anciently called for the abundance of commodities that it sendeth forth to other countries, of whom it craveth no help again. Marcellinus, to show the fertility thereof, saith, that Cyprus aboundeth with such plenty of all things, that, without the help of any other foreign country, it is of itself able to build a tall ship, from the keel to the topsail, and so put it to sea, furnished of all things needful. And Sextus Rufus writing thereof, saith, Cyprus famosa divitiis, paupertatem Populi Rom. ut occuparetur, sollicitavit: Cyprus,

famous for riches, tempted the poor people of Rome to seize upon it. What marvel then if this kingdom of heaven solicit these poor in spirit to offer violence to it, and to take it by force, since it is all made of gold? Revelation 21:21; yea, SEARCH is made there through all the bowels of the earth to find out all the precious treasures that could be had, gold, pearls, and precious stones of all sorts. And what can these serve to? only to shadow out the glory of the walls of the �ew Jerusalem, and the gates, and to pave the streets of that city.

PULPIT, "Blessed ( µακάριοι ); Vulgate, beati; hence "Beatitudes." The word describes "the poor in spirit," etc., not as recipients of blessing ( εὐλογηµένοι ) from God, or even from men, but as possessors of "happiness" (cf. the Authorized Version of Joh_13:17, and frequently). It describes them in reference to their inherent state, not to the GIFTS or the rewards that they receive. It thus answers in thought to the common éøùÑ ) of the Old Testament; e.g. 1Ki_10:8; Psa_1:1; Psa_32:1; Psa_84:5. Blessed are the poor in spirit: for theirs, is the kingdom of heaven. The first Beatitude is the sum and substance of the whole sermon. Poverty of spirit stands in contrast to self sufficiency (Rev_3:17) and as such is perhaps the quality which is most of all opposed to the Jewish temper in all ages (cf. Rom_2:17-20). For in this, as in much else, the Jewish nation is the type of the human race since the Fall. Observe that Psa_84:3, Psa_84:4 ( οἱπτωχοί οἱπενθοῦντες , possibly also Psa_84:5, vide infra) recall Isa_61:1, Isa_61:2. As recently in the synagogue at �azareth (Luk_4:18, Luk_4:19), so also here, he bases the explanation of his work on the prophecy of that work in the Book of Isaiah. The poor ( οἱπτωχοί ). Πτωχός , in classical and philosophical usage, implies a lower DEGREE of poverty than πένης (2Co_9:9 and LXX.). "The πένης may be so poor that he earns his bread by daily labour; but the πτωχός is so poor that he only obtains his living by begging The τένης has nothing superfluous, the πτωχός nothing at all" (Trench, 'Syn.,' § 36.). Hence Tertullian purposely altered Beati pauperes of the Old Latin to Beati mendici, and elsewhere ('De Idol.,' 12) rendered it by egeni. But in Hellenistic Greek, so far as the usage of the LXX. and the Hexapla goes, the distinction seems hardly to hold good. Hatch even infers—on, we think, very insufficient premisses—that these two words, with τακεινός and πραύς (but vide infra), designate the poor of an oppressed country, i.e. the peasantry, the fellahin of Palestine as a class, and he considers it probable that this special meaning underlies the use of the words in these verses. Whether this be the case or not, the addition of τῷ πνεύµατι completely excludes the supposition that our Lord meant to refer to any merely external circumstances. In spirit; Matthew only ( τῷ πνεύµατι ). Dative of sphere (cf. Mat_11:29; 1Co_7:34; 1Co_14:20; Rom_12:11). Jas_2:5 ( τοὺς πτωχοὺς τῷ κόσµω ) forms an apparent rather than a real contrast; for the dative there marks, not the sphere in which, but the object with reference to which, the poverty is felt ("the poor as to the world," Revised Version; Wiesinger in Huther), or possibly the object which is the standard of comparison, i.e. in the judgment of the world (Winer, § 31.4, a). Christ here affirms the blessedness of those who are in their spirit absolutely devoid of wealth. It cannot mean that they are this in God's opinion, for in God's opinion all are so. It means, therefore, that they are this in their own opinion. While many feel in themselves a wealth of soul-satisfaction, these do not, but realize their insufficiency. Christ says that they realize this "in (their) spirit;"

for the spirit is that part of us which specially craves for satisfaction, and which is the means by which we lay hold of true satisfaction. The actual craving for spiritual wealth is not mentioned in this verse. It is implied, but direct mention of it comes partly in Jas_2:4, and especially in Jas_2:6. For theirs. Emphatic, as in all the Beatitudes ( αὐτῶν αὐτοί ,). Is. �ot hereafter (Meyer), but even ALREADY. The kingdom of heaven. The poor in spirit already belong to and have a share in that realm of God which now is realized chiefly in relation to our spirit, but ultimately will be realized in relation to every element of our nature, and to all other persons, and to every part, animate and inanimate, of the whole world.

SBC, "I. "Blessed are the poor in spirit." This, like so many of our Saviour’s words, is, as it were, a little parable in itself. As the poor man is with regard to the substance of this world, so is the poor man in spirit with regard to the various attractions of the soul and spirit. It is, as we should say, "Blessed are the unselfish; happy are those who live for others, and not for themselves; happy are those who leave a large margin in their existence for the feelings which come to us from what is above, and also from what is around us. It is well said that theirs is the kingdom of heaven. We do not, perhaps, perceive at once the success of those who are thinking of higher things; but nevertheless, in the long run, it is sure to be theirs. There is a story told of a Welsh chieftain, who, on coming with his followers to a river, said, "He who will be master must first make himself a bridge;" and he carried them, one after another, on his back until they reached the opposite shore. That is what we must do; we must make ourselves the slaves of others, doing their work, securing their interests; if we wish to be in a high sense their lords and masters, we must be all of us in our way servants of the public, not by doing their bidding, but by defending their interests, not by listening to their follies, but by seeking their good.

BIBLICAL ILLUSTRATOR, "Poor in spirit.

Poor in spirit

I. Examine the character here spoken of.

1. We should not confound the poor in spirit with the poor in worldly circumstances.

2. We are not to associate the mean-spirited with the poor in spirit.

3. We are not to understand that the poor in spirit are poor in spirituality. Poorness of spirit involves-

(1) Humility;

(2) Contentment;

(3) Submission;

(4) Gratitude.

II. In what their blessedness consists.

1. Theirs are the privileges of the Church on earth; reconciliation; illumination; communion; joy.

2. The felicities of the Church in heaven. (J. Jordan.)

The blessedness of the poor in spirit

I. By the poor in spirit are meant those who have been convinced of their spiritual poverty. All without Christ are wretched, blind, naked, poor. They are sensible of their wants; the higher their attainments, the deeper their humiliation. Have high thoughts of Christ. We are not to understand the poor in this world; not the poor-spirited or cowardly in the service of Christ; not the excessively timid and poor-spirited.

II. In what does their blessedness consist? By whom was this assurance given? By Him who is the source of all blessings. They are heirs of the kingdom of peace, righteousness, and joy. (D. Rees.)

Poverty of spirit

1. Do not misjudge a Christian’s expression of lowliness, for these are genuine expressions of poverty of spirit.

2. So far as you find restfulness and complacency in your own attainments, you may doubt the reality of your growth.

3. Poverty of nature rather than poverty of spirit may be revealed by censoriousness.

4. The Holy Spirit alone can correct self-ignorance; from His illumination will result genuine poverty of spirit. (J. T. Duryea, D. D.)

A few considerations which may serve to cherish this spirit

I. Let us think much on the character of God as shown to us in His Holy Word.

II. Let us be careful to separate any good intentions which we may find springing up in our hearts from ourselves, and ascribe them to God’s Holy Spirit.

III. Let us be watchful against occasions of pride.:IV. Another great step to the attainment of humility, is to forget those things which are behind, and press onward to those before.

V. We must be ever looking at the Cross. (H. Alford, M. A.)

The blessedness of the poor in spirit

1. The promises of the gospel belong to them.

2. They enjoy the means of grace.

3. In the Christian conflict the humble man has all the advantage. (H. Alford, M. A.)

The poor in spirit

I. Some things which must be rejected as not intended by Christ. It is not a mere peculiarity of temperament-not the obsequiousness and meanness often associated with poverty-not the simple fact of being poor-not voluntary religious poverty.

II. The features of spiritual poverty.

1. The conditions: In a spiritual sense all are poor.

2. The state of mind-poor in spirit, implying great humbling-difficult of attainment, so repugnant to the flesh, so opposed to our fancied excellence.

III. The blessing promised. It is the spirit in which the kingdom is to be received (Mat_18:1-5). Is the spirit of the Master (Php_2:1-12). Blessed with all the titles and riches of the kingdom (Jas_2:5). Is the essence of a filial spirit. (W. Barker.)

Blessedness is the perfection of a rational creature; it is the whetstone of a Christian’s industry; the height of his ambition; the flower of his joy; the desire of all men.

I. Let us so deport ourselves that we may express to others that we do believe a blessedness to come, by seeking after an interest in God, and that our union with God and the chief good makes us blessed.

II. Let us proclaim to the world that we believe in blessedness to come, by living blessed lives; walk as become the heirs of blessedness. Let us lead blessed lives, and so declare plainly that we seek a country (Heb_11:14). (Thomas Watson.)

You may as well expect fruit to grow without a root, as the other graces without this; till a man be poor in spirit he cannot mourn.

I. Till we are poor in spirit we are not capable of receiving grace.

1. God doth first empty a man of himself, before He pours in the precious wine of His grace.

2. None but the poor in spirit are within Christ’s commission.

II. Till we are poor in spirit, Christ is never precious.

(1) Before we see our own wants we never see

(2) Christ’s worth.

(3) He that wants bread, and is ready to starve, will have it, whatever it cost; bread he must have, or he is undone;

(4) So to him that is poor in spirit, that sees his want of Christ, how precious is the Saviour i

III. Till we are poor in spirit we cannot go to heaven.

(1) The great cable cannot go through the eye of the needle, but let it be untwisted and made into small threads, then it may.

(2) Poverty of spirit untwists the great cable;

(3) Makes a man little in his own eyes, and now an entrance shall be made unto him. (Thomas Watson.)

I. He that is poor in spirit is weaned from himself.

1. The vine catcheth hold of everything that is near, to stay itself upon. There is some bough or other, a man would be catching hold of to rest upon; how hard it is to be brought quite off

himself.

II. He that is poor in spirit is a Christ-admirer.

1. He sees himself wounded, and, as the wounded deer runs to the water, so he thirsts for the water of life.

2. “Lord,” saith he, “give me Christ, or I die.”

III. He that is poor in spirit is ever complaining of his spiritual estate.

1. He ever complains, “I want a broken heart, a thankful heart.”

2. He mourns he hath on more grace.

IV. He that is poor in spirit is lowly in heart.

1. Submissive.

2. He blusheth more at the defects of his graces, than others do at the excess of their sins.

V. He that is poor in spirit is much in prayer.

1. Ever begging for spiritual alms.

2. Will not away from the gate, till he have his dole.

VI. The poor in spirit is content to take Christ upon His own terms.

1. Sees himself lost without Christ.

2. Willing to have Him upon His own terms.

VII. He that is poor in spirit is an exalter of free grace.

1. He blesses God for the least crumb that falls from the table of free grace.

2. He magnifies mercy, and is thankful. (Thomas Watson.)

Poverty of spirit

Christ begins with this, and we must begin here if ever we be saved. Poverty of spirit is the foundation stone on which God lays the superstructure of glory. There are four things may persuade Christians to be poor in spirit:-

I. This poverty is your riches.

1. You may have the world’s riches, and yet be poor.

2. You cannot have this poverty, but you must be rich.

3. Poverty of spirit entitles you to all Christ’s riches.

II. This poverty is your nobility.

1. God looks upon you as persons of honour.

2. He that is wile in his own eyes, is precious in God’s eyes.

3. The way to rise is to fall.

4. God esteems the valley highest.

III. Poverty of spirit doth sweetly quiet the soul.

(1) When a man is brought of himself to rest on Christ, what a

(2) blessed calm is in the heart!

IV. Poverty of spirit paves a causeway for blessedness.

1. Are you poor in spirit? You are blessed. (Thomas Watson.)

The kingdom for the poor in spirit.

Here is comfort to the people of God.

I. God hath provided them with a kingdom.

1. A child of God is oft so low in the world that he hath not a foot of laud to inherit; he is poor in purse, as well as poor in spirit.

2. Here is a fountain of consolation opened.

3. The poorest saint who hath lost all his golden fleece is heir to a kingdom.

II. This kingdom excels all the kingdoms and principalities of the world.

III. The hope of this kingdom, saith Basil, should carry a Christian with courage and cheerfulness through all his afflictions; and it is a saying of Luther’s “The sea of God’s mercy, overflowing in spiritual blessings, should drown all the sufferings of this life.”

IV. What though thou goest now in rags! Thou shalt have thy white robes. What though thou art fed like Daniel, with pulse, and hast coarser fare! Thou shalt feast when thou comest to the kingdom. Here thou drinkest the water of tears; shortly thou shalt drink the wine of paradise. Be comforted with the thoughts of a kingdom. (Thomas Watson.)

I. Who are meant by the poor in spirit? To the poor in spirit, or those that possess a spirit of poverty, the text annexes a blessedness, and promises a reward.

II. What are the proper virtues of a poor and low estate, such as every man, whether high or low, rich or poor, is bound to endeavour after?

(1) Humility;

(2) Patience;

(3) Contentment;

(4) Trust and hope in God. (Bishop Ofspring Blackall, D. D.)

Virtues taught by a state of poverty of spirit are

(1) Industry. They that want nothing think it needless to labour;

(2) Temperance;

(3) Frugality;

(4) Contempt of the world. (Sir William Davies, Ban. , D. D.)

Neither indigence nor wealth in itself has the least connection with real religion.

I. Poverty of spirit consists in A deep conviction of guilt and depravity, before a pure and holy Being.

(1) By the entrance of God’s Word into the mind, and the

(2) triumph of His grace in the soul, we become “poor in spirit.”

(3) When conviction flashes in the conscience of a sinner, when he sees the

(4) number of his sins,

(5) strength of his corruptions, and

(6) weakness of his resolutions, then this disposition is implanted in him. Already he hath a beginning of blessedness in his breast,

II. Poverty of spirit consists in humility through every stage of the Christian’s pilgrimage.

1. It commences with a deep sense of sin, guilt, and desert of punishment.

2. It is the vital principle of the believer’s spiritual constitution.

3. It grows with his grace.

4. Increases with the increase of his knowledge in God.

5. As he becomes a father in Christ, he will become a little child in his own estimation.

6. The most eminent Christian is the most humble.

7. His humility exalts him, and makes him great.

III. Poverty of spirit includes contentment with the allotments of Providence.

1. It is opposed to the restlessness of ambition, and the haughtiness of pride.

2. It turns away from that “covetousness which is idolatry.”

3. It does not eagerly and improperly desire the honours and riches of this world.

4. “Having food and raiment,” it has learned to be contented therewith.

Such an elevation of soul should be acquired, and such a spirit of cheerful contentment should be cultivated by all who have taken on them the Christian name. (J. E. Good.)

There may be pride in poverty as well as in wealth

There was a story in old times told of a severe, cynical philosopher, visiting the house of one who was far his superior in genius as in modesty. He found the good philosopher living in a comfortable house, with easy-chairs and pleasant pictures round him, and he came in with his feet stained with dust and mud, and said, as he walked upon the beautiful carpets, “Thus I trample on the pride of Plato.” The good philosopher paid no attention at first, but returned the visit, and when he saw the ragged furniture and the scanty covering of the floor of the house in which the other ,ostentatiously lived, he said, “I see the pride of Diogenes through the holes in his carpet.” Many a one there is whose pride is thus seen by his affecting to be without it; many a one whose poverty, whose modesty in spirit, can best be appreciated by seeing how the outward comforts and splendour of life can be used by him without paying any attention to them. (Dean Stanley.)

Poverty of spirit conducive to prayer.

Never pauper pleaded more at your gate for some gift of charity than he does. And because he has nothing but what he receives, therefore he is always asking. (J. Vaughan, M. A.)

GREAT TEXTS OF THE BIBLE, "The First BeatitudeBlessed are the poor in spirit: for theirs is the kingdom of heaven.—Mat_5:3.

1. The Beatitudes, which stand in the forefront of Christ’s moral system, are not meant to convey an exhaustive description of the Christian character; they refer to moral qualities of which society can take no cognizance and to which it offers no rewards—unobtrusive qualities which press no claims and exact no recognitions, and which depend for their existence on a man’s own inward self-regulation. No doubt the qualities here described issue in action, and often in very striking action. They are the motive power of many noble acts, they inspire much of the heroism of the world, their results win the praise, the enthusiasm, the homage of mankind; but in themselves they must exist, before anything of this kind can take place, as deliberately chosen laws of character and of inward being. They do not easily lend themselves to that self-advertisement which is the bane of our modern quasi-religious movements, and it would be hard to construct out of them materials for a thrilling biography; and yet, when accepted as a basis of character, they are full of power—their un-self-conscious influence is the strongest thing in the world, the thing that still works miracles, the thing that attracts, and moves, and sways, and tells in spite of every external gulf. They are to be cultivated for themselves, not for their results; for a man would find it hard, if not impossible, to cultivate any one of them for the value of the power and influence it would give him. The passion of the heart must love them for their own sake, if it would take them in perfectly and distribute all around their precious results. They come down from heaven, and none may summon the gifts of heaven for any ulterior reason; those who would win them must love them for themselves, for their own intrinsic beauty. Every one of them, if rightly looked at, will kindle within us that sense of beauty, that desire, that longing, which is the first step towards possession. It is something to admire, to envy, to long for them, to be able to appreciate their moral beauty, to have “eyes to see and ears to hear,” even if one fails grievously to reproduce them in oneself. And the very tone and temper of our day, while in some ways it is a hindrance, comes in here to help us. In an age when men were weary of the rules of ecclesiastics, the hair-splittings of mere ceremonialists and of moral expedients, Christ first uttered them, and their simple ethical beauty went into the hearts of those who heard them. Who can say that there is not much in our modern conditions of the same weariness, produced, too, by much the same means?

Last night I spent at home; I meant to dedicate the time to writing, but I was in a mood too dark and hopeless to venture. The exhaustion of Sunday remained; I tried light reading in vain. At last Charley came in from school, and I made him do his Latin exercise before me; all the while I kept my eyes fixed on that engraving of the head of Christ by Leonardo da Vinci, which I have had framed, and felt the calm majesty of the countenance by degrees exerting an influence over me, which was sedative. Then I made him read over, slowly, the Beatitudes, and tried to fix my mind and heart upon them, and believe them; explaining them to him afterwards, and to myself as I went on. “Blessed are”—not the successful, but “the poor in spirit.” “Blessed,” not the rich, nor the admired, nor the fashionable, nor the happy, but “the meek and the pure in heart, and the merciful.” They fell upon my heart like music.1 [Note: Life and Letters of the Rev. F. W. Robertson, 442.]

2. Our Lord begins His reckoning of blessedness with poverty in spirit. And this is evidently just; for if blessedness depends upon attainments, then the first step is to be conscious of poverty. He

who thinks himself already rich, why should he desire increase? Poverty in spirit leads to mourning and to hunger and thirst for righteousness. The heavenly throne is given to those for whom it is prepared; but they must previously have been prepared, and preparation of heart involves the poverty in spirit from which the golden ladder of the Beatitudes climbs upward to blessedness. Earthly thrones are generally built with steps up to them; the remarkable thing about the thrones of the eternal kingdom is that the steps are all down to them. We must descend if we would reign, stoop if we would rise, gird ourselves to wash the feet of the disciples as a common slave in order to share the royalty of our Divine Master.

The world has its own idea of blessedness. Blessed is the man who is always right. Blessed is the man who is satisfied with himself. Blessed is the man who is strong. Blessed is the man who rules. Blessed is the man who is rich. Blessed is the man who is popular. Blessed is the man who enjoys life. These are the beatitudes of sight and this present world. It comes with a shock, and opens a new realm of thought, that not one of these men entered Jesus’ mind when He treated of blessedness.1 [Note: John Watson, The Mind of the Master, 55.]

I

The Poor

1. Whom did Jesus mean by the poor in spirit? It is usually supposed that He meant the humble-minded, but this was probably not His meaning, as we see from the corresponding passage in St. Luke’s Gospel. There we find the Beatitude in a simpler form: “Blessed are ye poor”; and this phrase must be taken in a literal sense of material poverty, because it is followed by the words, “Woe unto you that are rich!” and it is impossible, of course, to suppose that Jesus would have condemned those who are spiritually rich. We may feel tolerably sure that the very same people whom St. Luke calls simply “poor” are called by St. Matthew “poor in spirit.” But why the variation of phrase, and which of the two phrases did Jesus actually use? The latter question is beside the mark. Strictly speaking, He did not use either. He spoke Aramaic, the language which in His day had superseded Hebrew in Palestine, and the Gospels were written in Greek. Both phrases are therefore translations, and the actual words used are beyond our reach. There is reason, however, to think that St. Matthew’s “poor in spirit” is the later, and St. Luke’s “poor” the earlier, version of the saying.

We might illustrate our Lord’s point of view by a reference to the Psalms. The Psalmist frequently speaks of the poor (the poor and needy) as if they were as a matter of course the servants of God. They are constantly identified with the godly, the righteous, the faithful; they suffer undeservedly; God has a special care of them and listens to their cry. There is a certain amount of truth, no doubt, in this picture of the poor which the Psalms draw. It is true to some extent nowadays. Poverty still has a tendency to wean people from worldliness. Poverty may, of course, be so grinding as to fill the mind continually with sordid anxieties and so make a spiritual life almost impossible. But poor people are often strikingly unworldly.

There is a tendency in all material possession to obscure the needs it cannot satisfy. A full hand helps a man to forget an empty heart. The things that effectually empty life are the things that are commonly supposed to fill it. The man who is busy building barns and storehouses is sometimes shutting out the sweet alluring light of the city of God and the vision of heavenly mansions. “Property” is not the best stimulus to faith. “Blessed are the poor.” There are fewer obstacles and obstructions between them and the Kingdom. They are not compassed about with spurious satisfactions. There are not so many things standing between them and life’s essentials. There is one delusion the less to be swept from their minds. History bears all this out. If you look into the story of the Kingdom, you will find it has ever been the kingdom of the poor. They have ever been the first to enter in.

The poverty which was honoured by the great painters and thinkers of the Middle Ages was an

ostentatious, almost a presumptuous poverty: if not this, at least it was chosen and accepted—the poverty of men who had given their goods to feed the simpler poor, and who claimed in honour what they had lost in luxury; or, at the best, in claiming nothing for themselves, had still a proud understanding of their own self-denial, and a confident hope of future reward. But it has been reserved for this age to perceive and tell the blessedness of another kind of poverty than this; not voluntary nor proud, but accepted and submissive; not clear-sighted nor triumphant, but subdued and patient; partly patient in tenderness—of God’s will; partly patient in blindness—of man’s oppression; too laborious to be thoughtful—too innocent to be conscious—too long experienced in sorrow to be hopeful—waiting in its peaceful darkness for the unconceived dawn; yet not without its own sweet, complete, untainted happiness, like intermittent notes of birds before the daybreak, or the first gleams of heaven’s amber on the eastern grey.1 [Note: Ruskin, Academy Notes, 1858.]

2. Yet the picture which the Psalms put before us is, after all, an ideal one. It is very far from being true that all poor people are, or ever were, followers of righteousness and godliness. Our Lord felt this, just as He also felt the corresponding truth about the rich. He begins by telling His disciples how hard it is for them that have riches to enter into the Kingdom of God, and then He modifies the saying by restricting it to them that trust in riches. Exactly the same modification has taken place in St. Matthew’s version of the Beatitude as compared with St. Luke’s. The blessing is pronounced on the poor, not, however, on the actual poor, but on those who embrace poverty in spirit, even though as a matter of fact they are rich. The man who by the external accident of his position in life is rich is not necessarily debarred from the blessing, because he can be, and indeed ought to be, in spirit poor.

In saying “Blessed are the poor in spirit,” then, Jesus is saying, Blessed are the unworldly; blessed are they who, though in the world, are not of the world. The world says, Get all you can and keep all you get. Jesus says, Blessed are they who in will and heart at any rate have nothing. He does not say to every one, “Sell that thou hast, and give to the poor.” That is a counsel of perfection beyond the reach of the average man; it needs the spirituality of a Francis of Assisi to hear and obey that command. But He does say to us all, Do not cling to your possessions as though they were your own by some inalienable right. Be ready to resign them freely and cheerfully if need be. Remember that they are a trust from God. Be ready always to use them in His service and for the good of your fellow-men. If you can do all this, you are poor in spirit, and the blessing is yours.

So long as 1700 years ago a tract was written upon this subject by Clement of Alexandria, entitled, Quis dives salvetur? (“What rich man shall be saved?”). The teaching of this ancient Father is still to the point: “Riches in themselves are a thing indifferent; the question with regard to them being this, as to whether they are used as an cf2 ὄργανον of good. By those whom He praises as poor in spirit, Christ means to denote those who, be they rich or poor, are in heart loosened from worldly possessions, are therefore poor; and to this idea an admirable parallel passage might be found in 1Co_7:29, ‘They that possess, as though they possessed not’ (comp. Jer_9:23); and in St. Jas_1:9-10, ‘But let the brother of low degree glory in his high estate: and the rich, in that he is made low.’ ”1 [Note: E. G. Loosley.]

II

The Poor in Spirit

The more usual interpretation of “the poor in spirit,” however, has more interest and attractiveness, and deserves consideration.

1. Poverty of spirit is not poverty in the lower soul but in that higher part of man which comes into immediate contact with the Divine, in the higher soul which comes face to face with God, in that spirit with which “the Spirit bears witness that we are the children of God.”

The simplest way to grasp its meaning is perhaps to consider its opposite, i.e., the moral

distortion of being lifted up in spirit. This uplifted spirit is the spirit of self-exaltation which filled the heart of Nebuchadnezzar when he contemplated the glories of the great Babylon which he had built. This is the spirit of those who are self-satisfied and at ease, who call their lands after their own names, and look at everything through the medium of their own self-importance. For such the world has no significance except as it affects their interest or their convenience. This is the radical spirit of worldliness; for it is the spirit which makes self the centre of everything. This spirit is the seed-ground of sin. All kinds of wrong become possible to the man who makes his own pleasure or aggrandizement the supreme rule of his life. Conscience has little place in the heart of the man who makes self the axis of reference in all his conduct. This inflated egotism is flat against the order of the universe, and essentially hostile to the Kingdom of God It is in one sense the starting-place of evil; it is in another sense its climax. Egotism in moral life is the cause of most of the heedlessness and sinfulness of the world; and yet it is only after a prolonged indulgence of selfishness that the humane and kindly instincts of nature are destroyed. The evil principle of self works till all the finer, better, and purer feelings and aspirations are brought to naught. It stands out then as the naked antagonist of all that is good.

And so Vergil and Dante come at last to the Angel-Guardian of the Cornice, against the place of ascent to the next ring—the Angel of Humility, “in his countenance such as a tremulous star at morn appears.” He bids them to the steps and beats his wings on Dante’s forehead. There comes to Dante’s ears the sound of sweet voices singing, “Blessed are the poor in spirit,” and he notices that, though mounting steep stairs, he is lighter than when walking on the level below. Why is this? Vergil explains that one of the seven Sin-marks on Dante’s brow has been erased by the Angel’s wings, the Pride-mark, and that all the remaining six have, at the same time, become much fainter than before; a beautiful indication this of the doctrine that Pride is the deadliest foe of human salvation. When the last Sin-mark is removed Dante will experience not merely no difficulty in mounting but actual delight. Dante feels his brow on hearing this and finds that only six of the marks remain, and Vergil smiles at this. True humility is not even conscious of being humble.1 [Note: H. B. Garrod, Dante, Goethe’s Faust, and Other Lectures, 140.]

2. Poverty of spirit is not a feeling of self-disgust which comes over us when we compare our gifts and talents with those of others; it is born from no earthly inspiration, it proceeds from coming face to face with God. A man may be poor in spirit while his soul is on fire with enthusiasm for the cause of God, for the good of man. It is born of a double sense, both of the Divine greatness and of the Divine nearness. It is shown in unrepining acquiescence in our present limitations; it is shown in acceptance of the will of God in everything; it is shown not in self-depreciation, but in the strength that comes of trustfulness. It is the attitude which, in the presence of God, recognizes its entire dependence, empties itself, and is as a poor man, not that it may be feeble, but that God may fill it. It is the virtue which sends a man to his knees bowed and humbled and entranced before the Divine Presence, even in the hour of his most thrilling triumph. He cannot vaunt himself, he cannot push himself, he is but an instrument, and an instrument that can work only as long as it is in touch with its inward power; the “God within him” is the source of his power. What can he be but poor in spirit, how can he forget, how can he call out “worship me,” when he has seen the Vision and heard the Voice, and felt the Power of God? Poor in spirit, emptied of mere vain, barren conceit, deaf to mere flattery he must be, because he has seen and known; he has cried “Holy, Holy, Holy”; he knows God, and henceforth he is not a centre, not an idol, but an instrument, a vessel that needs for ever refilling, if it is to overflow and do its mission. His is the receptive attitude; not that which receives merely that it may keep, but that which receives because it must send forth. And so he accepts all merely personal conditions, not as perfect in themselves, but as capable of being transmuted by that inward power which is his own yet not his own—his own because God is within him, not his own because he is the receiver, not the inspirer.

I am sure there must be many who have a difficulty in understanding these words of our Lord—

“Blessed are the poor in spirit.” It must almost seem to them as if He had meant to pronounce a blessing on the cowardly and mean-spirited; whereas the blessing is on those who know and keep their place in the Divine hierarchy. We are dependent creatures, not self-existent or self-sufficing; but there is nothing degrading in this dependence, for we share it with the eternal Son. When we forget this, we lose our blessedness, for it consists in the spirit of sonship, by which alone we can receive and respond to our Father’s love. God does not call for the acknowledgment of our dependence as a mere homage to His sovereignty, but because we are His children, and it is only through this acknowledgment that we can receive His fatherly love and blessing. The blessedness arises out of the spirit of dependence, and when that spirit departs the blessedness departs with it; therefore as the spirit of independence is the spirit of this world, we need not wonder at its unblessedness, for that spirit shuts the heart against God and cuts off its supply from the Fountain of Life.1 [Note: Thomas Erskine of Linlathen, The Spiritual Order, 233.]

3. Only he who has discerned the ideal can feel what is described in the text as poverty of spirit. The man contented with himself, satisfied with his work and his position, to whom no ideal opens itself as something yet unattained, can never feel poverty of spirit. In short, this foundation Beatitude, on which all the other Beatitudes are built up, sets forth a universal law of human life; it describes the attitude of mind characteristic of the wisest, strongest, best of the human family. The greater a man is in any walk of life the wider his vision, and the keener his insight the greater is his poverty of spirit in the presence of the perfection he has seen.

So doth the greater glory dim the less.

A substitute shines brightly as a king

Until a king be by; and then his state

Empties itself, as doth an inland brook

Into the main of waters.

The vision of the greater glory, showing the contrast between what he has seen and what he has in possession, makes the man full of poverty of spirit. The stars shine as brightly during the daylight as they do at night, but they are invisible because of the greater glory of the sun. One can be content with his present state only when he has seen no brighter, clearer vision.

Miss Ellice Hopkins writes her impressions of a visit to the Briary at this time:

“At a very unassuming looking house at the foot of the Downs lived another of the Immortals, our great painter, who always went by the name of the ‘Divine Watts.’ Mrs. Cameron took us to see his studio, and to be introduced to him. We found a slightly built man with a fine head, most courteous in manner, and with the simplicity and humility of the immortal child that so often dwells at the heart of true genius. There was something pathetic to me in the occasional poise of the head, the face slightly lifted, as we see in the blind, as if in dumb beseeching to the fountain of Eternal Beauty for more power to think his thoughts after Him. There is always in his work a window left open to the infinite, the unattainable ideal.”1 [Note: George Frederic Watts, i. 299.]

4. Poverty of spirit comes first because it must be first. It is the foundation on which alone the fabric of spiritual character can rise. It is the rich soil in which alone other graces will grow and flourish. Hill-tops are barren because the soil is washed off by the rains; but the valleys are fertile because there the rich deposits gather. In like manner proud hearts are sterile, affording no soil in which spiritual graces can grow; but lowly hearts are fertile with grace, and in them all lovely things grow. If only we are truly poor in spirit, our life will be rich in its fruits.

A consciousness of want and shortcoming is the condition of success and excellence in any sphere. Of those who aspire to be doctors, lawyers, painters, musicians, scholars, I would say, “Blessed are the poor in spirit—blessed are they who are conscious of their defect and want—for

to them the high places of their professions belong.” The only hopeless people in the world are the self-satisfied people, the people who do not think they need anything. The only man who will ever make a great scholar is the man who is keenly conscious of his own ignorance, who feels, like Sir Isaac Newton, that he has but gathered a few pebbles on the shore of the infinite ocean of truth; who carries the satchel still, like Michel Angelo, into an old age, and who, like J. R. Green, dies learning. But the man who starts by thinking he knows everything dooms himself to lifelong ignorance. A sense of want, humility of mind, is the very condition of excellence and success.1[Note: J. D. Jones, The Way into the Kingdom, 31.]

The most marked of all the moral features in Dr. Duncan’s character was humility. He was singularly humble, in consideration of his great talents, of his vast treasures of learning, and of his attainments in the Divine life. But if we set all these aside, and compare him with other Christian men, we cannot but come to the conclusion that out of all the guests bidden in these days by the King within the circle of our knowledge, it was he that took the lowest room at the feast. This lowliness was allied to the childlike simplicity which pervaded his whole Christian course, and was made more evident by the helplessness which rendered him so unfit to guide himself in common matters, and so willing to be guided by others. But its root lay in his sense of the majesty of God, which was far more profound than in other men, and humbled him lower in the dust; in his perception and his love of holiness, and the consciousness of his own defect; in his sense of ingratitude for the unparalleled love of the Lord Jesus Christ, and in his abiding conviction of past sin and of present sinfulness. This habitual humbling was deepened by the wounding of his very tender conscience, through yielding himself to be carried away by what chanced to take hold of his mind. These combined elements rendered him an example of an altogether rare and inimitable humility. Men who may be reckoned holier might be named out of those who served the Lord along with him; but among them all it would be hard to find one so humble. The holiness of Robert M‘Cheyne, if not so deep, was more equal, and more thoroughly leavened the character hour by hour. The holiness of William Burns was in some respects as deep, and it was singularly constant. They were both more watchful, and therefore more evenly holy. But in the race to stoop down into their Lord’s sepulchre, John Duncan outran them both; he was the humblest of the three, and of all the men whom most of us have known.1 [Note: A. Moody

Stuart, Recollections of the late John Duncan, 175.]

5. We must also distinguish between poverty of spirit and self-depreciation. There is a false humility which finds pleasure in calling itself a worm and a miserable sinner, simply as an excuse for being no better. It is a false humility which pleads its humbleness as an excuse for aiming low. It is a false humility which says, “We are no better than our fathers were,” as an excuse for not trying to rise to a higher level, and for maintaining a low standard and perpetuating abuses. It is a false humility which leads us to take the lower room, that we may shirk our duties and avoid taking a lead when we are called upon to do so. It was not true humility that led the idle servant to bury his talent in the ground. Whatever name it may assume, it is conceit and pride that in the heart believes itself fitted for higher things, and is discontented with its part on the world’s stage. It is pride that wishes to be ministered unto, and is too conceited to minister. There is no true humility in pretending to be worse than we are, in underrating the gifts that God has given us, in declining to take the part for which we are fitted.

Do you want a cure for that false humility, that mock modesty which says, “I am not worthy,” and trumpets its denial till all the world knows that an honour has been offered; which, while it says with the lips, “It is too great for me,” feels all the time in the heart that self-consciousness of merit which betrays itself in the affected walk and the showy humility? Would you be free from this folly? Feel that God is all; that whether He makes you great, or leaves you unknown, it is best for you, because it is His work.2 [Note: Stopford A. Brooke.]

III

The Benediction

1. The bulk of the remaining Beatitudes point onward to a future; this deals with the present; not “theirs shall be,” but “theirs is the kingdom.” It is an all-comprehensive promise, holding the succeeding ones within itself, for they are but diverse aspects—modified according to the necessities which they supply—of that one encyclopædia of blessings, the possession of the Kingdom of Heaven.

The Kingdom of Heaven—what is it here? Surely we shall read the words aright if we think of them as conveying the promise of a present dominion of no ordinary kind; an inward power that comes here and now, and finds its exercise in ways all unknown to the possessor, that blesses those whom it has never seen and cheers those who have felt only its shadow; an inward un-self-conscious, often unrealized, power that flows out and is conveyed in a word or a look, or even by something more subtle still. So does Christian influence work among men. The poor in spirit make men believe that Christ is God, because they show the Divine beneath the human.

Often, as formerly with Jesus, a look, a word sufficed Francis to attach to himself men who would follow him until their death. It is impossible, alas! to analyze the best of this eloquence, all made of love, intimate apprehension, and fire. The written word can no more give an idea of it than it can give us an idea of a sonata of Beethoven or a painting by Rembrandt. We are often amazed, on reading the memoirs of those who have been great conquerors of souls, to find ourselves remaining cold, finding in them all no trace of animation or originality. It is because we have only a lifeless relic in the hand; the soul is gone. It is the white wafer of the sacrament, but how shall that rouse in us the emotions of the beloved disciple lying on the Lord’s breast on the night of the Last Supper?1 [Note: Paul Sabatier, Life of St. Francis of Assisi, 131.]

2. The Kingdom of Heaven belongs to those who feel their own unworthiness and utter need, and who seek in Christ the sufficiency they do not find in themselves. They have already entered into their heritage because they have learnt their true position in it—fit to rule because they have learnt to serve, fit to influence because they have felt the Divine spark kindling them. They may not be called to high office; their place in the world may be a very lowly one, but their rule is more of a fact now than if they had the mastery of many legions. For there is no influence so certain, so strong, so compelling, as that which is founded upon the assured sense of the Divine indwelling, and the Divine co-operation; if a man has that sense he must become poor in spirit, emptied of mere conceit and shallow pride, because he has seen what real greatness is.

The clearest and most significant of all the relationships of this grace of humility is that which connects it with greatness. Humility and greatness always walk together. I do not think that Ruskin ever spoke a truer word than when he said, “I believe the first test of a truly great man is his humility.” That truth shines with lustre upon every page of our human record. There is nothing more beautiful in the whole of the human story than the humility of the greatest men. The mind of the seer is not so far from the heart of the little child as we sometimes imagine. Most of the great scientific discoveries have been achieved through the spirit of humility. Men have been willing to be led to great discoveries through observation of the simplest things—an apple falling from the tree or steam coming through a kettle’s spout. The willingness to learn has opened the doors to the most fruitful discoveries. An over-assertive knowledge is always the cloak of ignorance. And as with knowledge, so with everything else. Power always veils itself. It does not seek to produce an impression. It does not need to do that. It walks in the paths of the humble. There are many people in the world who will not stoop to menial tasks. In their blindness they imagine humble duties to be a sign of lowly station or inferior nature. If they but knew, there is no sign of inferiority so patent as that which cannot stoop in lowliness or work in secret. There is a beautiful and significant sentence in St. John’s record of the ministry of our Lord which illustrates this association between greatness and humility. This is how it reads: “Jesus knowing that the Father had given all things into his hands, and that he was come from

God, and went to God; he riseth from supper, and laid aside his garments; and took a towel, and girded himself … and began to wash the disciples’ feet.” The moment when He was most conscious of greatness was the time when He performed the most menial duty. And that association is always true in humble life. Greatness is never ashamed to be found in lowly guise. The surest sign of a high nature is that it can stoop without apologizing for itself.1 [Note: Sidney M.

Berry, Graces of the Christian Character, 78.]

3. We can understand the happiness of this attitude. The man is absorbed in the work—the God-given work—before him. He has no leisure to pause and ask what the world thinks of him. There is a real work to do, and he is alive to its importance and to the necessity of turning his whole energy into it. The work has to be done; the trust must be discharged; the criticisms of the world, whether favourable or unfavourable, are of little moment. Egotism has so small a place in his spirit that he is neither uplifted nor depressed by the words of men’s lips. His soul is set on other things. He seeks the Kingdom of God, and no kingdom of self—and it is in the emancipation of self from self that he finds that Divine Kingdom. He loses himself to find himself. This is the note that seals the possession of the Kingdom of Heaven. In fact, this is the keynote of all our Lord’s teaching. It is the note of His own life. It is expressly what He says of Himself: “Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls.” It is what He teaches by His example. For He ever watched the Father’s hand. He spoke the Father’s words, He did the Father’s works, and all He thought, felt, and did was done in obedience to the Father. He emptied Himself. At every fresh departure in His work He spent the night in prayer and fellowship with the Father, and whenever He needed wisdom and power for His life-work He sought these from the Father. Thus in virtue of His poverty of spirit He was in possession of the Kingdom.

I cannot tell you how great a point our Blessed Father made of self-abandonment, i.e., self-surrender into the hands of God. In one place he speaks of it as: “The cream of charity, the odour of humility, the flower of patience, and the fruit of perseverance. Great,” he says, “is this virtue, and worthy of being practised by the best-beloved children of God.” And again, “Our Lord loves with a most tender love those who are so happy as to abandon themselves wholly to His fatherly care, letting themselves be governed by His divine Providence without any idle speculations as to whether the workings of this Providence will be useful to them to their profit, or painful to their loss, and this because they are well assured that nothing can be sent, nothing permitted by this paternal and most loving Heart, which will not be a source of good and profit to them. All that is required is that they should place all their confidence in Him, and say from their heart, ‘Into thy hands I commend my spirit,’ my soul, my body, and all that I have, to do with them as it shall please Thee.”1 [Note: J. P. Camus, The Spirit of St. Francis De Sales, 278.]

Christ showed that sacrifice, self-surrender, death, is the beginning and the course and the aim and the essential principle of the higher life. To find life in our own way, to wish to save it, to seek to gain it, to love it, is, He proclaims, to miss it altogether.… The law of sacrifice is based on essential moral relations, justified by the facts of common experience, welcomed by the universal conscience.… Sacrifice alone is fruitful.… The essence of sin is selfishness in respect of men, and self-assertion in respect of God, the unloving claim of independence, the arrogant isolation of our interests.… That which we use for ourselves perishes ignobly: that which He uses for us but not on us proves the beginning of a fuller joy. Isolation is the spring of death; life is revealed through sacrifice.… Vicarious toil, pain, suffering, is the very warp of life. When the Divine light falls upon it, it becomes transformed into sacrifice.… Not one tear, one pang, one look of tender compassion, one cry of pitying anguish, one strain of labouring arm, offered in the strength of God for the love of man, has been in vain. They have entered into the great life with a power to purify, and cheer, and nerve, measured not by the standard of our judgment but by the completeness of the sacrifice which they represent.2 [Note: Bishop Westcott, The

�ISBET, "It must have been an hour never to have been forgotten when Jesus, on

that Mount, which was ever afterwards to be named, after His words, ‘The Mount of Beatitudes,’ ‘opened His mouth,’ and began His public ministry, with that term—so expressive of love, and hopefulness, and joy,—‘Blessed!’ Let all TEACHERS, ministers, parents, learn the lesson, and copy His example. Place happiness first.

I. Who are ‘the poor in spirit’?—Who are those who are SI�GLED out for the first place in this college of the saints? �ot the ‘poor-spirited’ only, for a ‘poor-spirited’ Christian is a contradiction in terms! Who, then, are they of whom He speaks?

(a) One who REPAYS injury by kindness. I see a man. There was not a time when that man could not have been provoked by an unkind word, or an angry look. But see that man now he has become acquainted with Christ. He repays injury by kindness, and gives love for hatred.

(b) One who is humble before God. Follow a Christian into his RETIREME�T! You will see the earnestness of his devotions. Yet that man is the one that would tell you that his great trouble is the miserable poverty of all he prays, and all he says, and all he is.

(c) One who is always asking. There is another man. What a beggar he is at the door of mercy. He is always knocking at the door. Because he has nothing but what he receives, therefore he is always asking. �ot as one who deserves anything, but as one who has no other claim, and all because of his own deep feeling of emptiness, and desolateness, and the Master’s kind promise.

II. The Kingdom is theirs.—Observe the present tense. It does not say ‘Their’s will be the kingdom of heaven.’ But now, in this present world, in all their poverty, now, at this moment, little as they see it, ‘Their’s is the Kingdom of Heaven.’ There is a kingdom of heaven at this moment in their heart. What is the kingdom of heaven? ‘Joy and peace in believing.’

III. Poorest here, richest there.—If there are DEGREES of blessings in the upper world, the poorest here in heart will be the richest there in glory! Be ‘poor’ enough in your own eyes, and God has not a blessing to give which is not YOURS!

The Rev. James Vaughan.Illustration

‘People have often said, “Give us the Sermon on the Mount; that is enough for us.” Those persons would have been almost shocked by a hymn like “There is a Fountain filled with Blood,” or, “Come, ye sinners, poor and wretched.” They imagine the Sermon is only a set of moral rules. But they make a very great mistake. The fact is, our Lord BEGI�S by explaining life. “Blessed are the poor in spirit,”—those who can say with Toplady, “�othing in my hand I bring.” �o, no, this is not “morality,” it is the Evangel of Jesus, and behind it is the “Cross-crowned Calvary.”’

(SECO�D OUTLI�E)

CHARACTERISTICS OF POVERTYWhat is this poverty of which our Lord speaks? Plainly it is not poverty in estate, but poverty in spirit.

I. An inward attitude.—The rich man may be poor in spirit, and the poor man may have, in a bad sense of the word, pride of spirit. The poverty is not an outward condition, but an inward attitude. The poor, in the Bible sense of the word, are those who in the midst of the world’s display and power and vaunting and ridicule, keep themselves APART, ‘whose eyes are ever looking unto the Lord,’ and who find in Him their all-sufficient strength and stay.

II. Independence of the world.—This poverty of spirit has two characteristics closely akin to one another. The first is independence of the world—detachment—not to press claims upon life with urgent anxiety, but to take what comes with a cheerful spirit. It is to refuse to surrender oneself to the world, but rather to possess one’s own soul. These are days of self-advertisement, of love of notoriety, of adulation, of cleverness, of morbid self-consciousness, of over-strain of nerves. What we need as THE HEALI�Gfor this spirit of the time is to have this poverty of spirit of which our Lord speaks. If we are to be God’s free men, we must first be God’s poor men.

III. Dependence upon God.—Poverty of spirit is not only independence of the world, but dependence upon God. We cannot separate the one from the other. The decisive question of life is, what is our horizon? Is it God or self? Is it time or eternity? The poor-spirited man in Christ’s sense is the man who stakes all upon God, and because of the greatness of the venture which he makes, knows that only God Himself can crown it with success.

Bishop C. G. Lang.Illustration

‘That low man with a little thing to do,Sees it and does it.This high man with a great thing to pursueDies ere he knows it.SHORTwas the world here—should he need the next—Let the world mind him.He throws himself on God, and unperplexedSeeking shall find Him.’

CHARLES SIMEO�, "THE BLESSED�ESS OF THE HUMBLE

Mat_5:1-4. And seeing the multitudes, he went up into a mountain: and when he was set, his disciples came unto him: and he opened his mouth, and taught them, saying, Blessed are the poor in spirit: for theirs is the kingdom of heaven. Blessed are they that mourn: for they shall be comforted.

THERE is no portion of the Holy Scriptures for which mankind at large express so great a reverence, as that which is called the Sermon on the Mount. Some exalt it in opposition to the rest of the sacred volume, and affirm, that we need not attend to any other part. This is certainly wrong, since every part of that blessed book is given by inspiration from God. On the other hand, there are some who would get rid of it altogether, by supposing that it was addressed to the Apostles only, and that common Christians have nothing to do with it. But these also do greatly err: for, not to mention that the Apostles were not yet chosen from among the disciples; the very declaration of St. Matthew, at the end of this discourse, shews that it was spoken to all the people [�ote: Mat_7:28.]. The multitudes being too numerous to be accommodated in any house or synagogue, our Lord went up into a mountain, and sat down after the custom of the Jewish teachers, in order to instruct them. Those disciples who were most eager for instruction, drew nigh unto him; whilst those who were more indifferent about it, contented themselves with remoter situations: but, for the benefit of all, “he opened his mouth” with peculiar solemnity, and taught them.

His design in this sermon, was to open to them the nature of that kingdom which he had before announced as about to be established, and to rescue the moral law from those false glosses which the Pharisees had put upon it. The people in general had an idea, that their Messiah should establish a temporal kingdom, under which they were to enjoy the highest privileges and blessings. To counteract this vain expectation, he tells them, that his subjects would be indeed most blessed; but that their character and blessedness were widely different from any thing that they supposed. They dreamed of riches and mirth; but the persons whom he pronounced blessed, were the poor and mournful.

To illustrate and confirm the declarations of our Lord, we shall inquire,

I. Who are depicted under these characters—

[Poverty of spirit, if viewed in all its extent, will include a variety of dispositions and feelings, which will more properly fall under our consideration in other parts of the Sermon on the Mount. On this ACCOU�T, we shall confine ourselves to one view of it, which, however, we consider as most appropriate and most important. It is thought by many, to import a disregard of riches and honours: but we consider it as designating a far more peculiar state of mind, not specified in any other part of this discourse [�ote: The parallel passage in Luk_6:20-21; Luk_6:24-25. cannot be understood of worldly poverty or sorrow, but of that which is spiritual.]. What poverty is, we need not be told. That man is poor who is destitute of all things needful for the body. From hence we may collect what poverty of spirit is: it is a sense of utter want and helplessness in relation to the soul.

All men by nature are poor, because they are destitute of every thing that is good —— — But many who are in this state, are far enough from poverty of spirit; they think they are “rich, and increased with goods, and have need of nothing” — — —When they are become poor in spirit they are of a very different mind; they know

that “they are wretched, and miserable, and poor, and BLI�D, and naked.” They feel themselves altogether destitute of wisdom [�ote: Job_8:9; Job_11:12. They feel their want of spiritual discernment, 1Co_2:14 and pray, Psa_119:18.] — — —goodness [�ote: Job_40:4. Isa_6:5; Isa_64:6.] — — — strength [�ote: Joh_15:5. 1Co_12:3. 2Co_3:5.] — — — and every good thing [�ote: Rom_7:18. Isa_1:6.] — ——

�early allied to these are “they that mourn.” As poverty of spirit implies a sense of want and helplessness, so “mourning” implies a sense of guilt and CORRUPTIO�.

All men are guilty, and all CORRUPT — — — but, as in the former case, so in this, many are insensible of their state, and “think more highly of themselves than they ought to think.” �ot so “the mourners in Zion:” they know their real character: they look back through their whole lives, and see that they have been altogether “alienated from God,” and have “lived without him in the world.” They see that their transgressions have been multiplied beyond the sands upon the seashore. They behold their iniquities set, as it were, in array against them; their rebellions against their God and Father — — — their contempt of Christ and his salvation — — —their resistance to all the motions of the Holy Spirit — — — the particular evils to which they have been more especially addicted — — — the evils that yet cleave to them, in spite of their better judgment, and repeated endeavours to east them off —— — the mixture that there is in all their principles—the defect in all their duties—and the iniquity even of their holiest actions—and, in the view of all these things, “they groan, being burthened;” they “blush and are confounded;” they “abhor themselves in dust and ashes;” they cry day and night, “O wretched man that I am! who shall deliver me?” It appears to them a miracle of mercy, that they are out of hell; and that too, not only for the transgressions of their former lives, but for the opposition which their flesh, or corrupt nature, is daily and hourly making to “the spirit,” or heavenly principle, which has been imparted to them [�ote: Gal_5:17.].

These two characters, “the poor in spirit,” and “the mourners,” though distinguished in the text, are so nearly allied, that they are united by the prophet Isaiah [�ote: Isa_66:2.], and therefore are united by us. In fact, they are never separate: they always participate in each other’s feelings, and always are subjects of the same blessedness.

Let us, in the next place, inquire,]

II. In what their blessedness consists—

Doubtless, to carnal eyes, there is little in such characters that can render them objects of envy: to a superficial observer, they appear rather to be in a most melancholy and pitiable condition. But they are truly blessed:

1. Their privileges are great—

[“The kingdom of heaven is theirs,”even that kingdom which Christ has established

in the world, and maintains in the hearts of men. The blessings of that kingdom are precisely such as they want; and they are in the very state to which all those blessings are promised. The Lord Jesus Christ has come into the world, in order to seek and save them that were lost. In him is treasured up all that they can desire. “He is wisdom” to the blind, “righteousness” to the guilty, “sanctification” to the polluted, “redemption” to the enslaved [�ote: 1Co_1:30.]. He addresses himself to the very persons who are thus mourning over their blind, naked, destitute condition; and bids them accept at his hands, “gold, that they may be enriched; raiment, that they may be clothed; and eye-salve, that they may see [�ote: Rev_3:17-18.].” To feel and to lament their need of these things, is all the qualification that he requires for the reception of them. To those who are insensible of their need he will impart nothing; but to the humble and contrite he will give more than they can either ask or think. Indeed the “kingdom of heaven” is theirs: they have not only a title to all its blessings, but an earnest of them already in their souls. Their poverty and contrition are evidences that the throne of Christ is already established in their hearts: and as certainly as they are made partakers of the kingdom of grace, so shall they in due time inherit the kingdom of glory.

And are not these persons justly called “happy [�ote: ì á ê Ü ñ é ï é .]?” Who are “happy, but they who have their unrighteousness forgiven, and their sin covered [�ote: Psa_32:1-2.]?” Who are happy, but they who have Christ for their friend, and heaven for their everlasting inheritance? — — —]

2. Their comforts are great also—

[Strange as it may appear, there is a comfort, an exceeding great comfort, in mourning for sin; insomuch that the true Christian reckons the seasons of his deepest humiliation among the happiest hours of his life. But view the penitent when APPLYI�G to his soul the great and precious promises of the Gospel: feels he no comfort in this exercise? — — — View him when he obtains a glimpse of his Lord and Saviour, and a taste of his pardoning love: with what “unspeakable, and even glorified joy” is he filled! The admiration, the love, the gratitude which he feels on such occasions, sometimes overwhelm him; and he is silent, not for want of will, but for want of power, to declare what God has done for his soul — — — What views has he at times of that inheritance which is reserved for him! With what adoring thoughts does he contemplate it; with what ardent longings does he desire it; with what assured confidence does he expect it! — — — Yes, beloved; his poverty and mourning, so far from robbing him of these joys, are the means of obtaining, enhancing, and perpetuating them — — —

Tell me, then, whether these be not comforts far beyond all that the world can give? Yet these are but the beginnings of the Christian’s joy: for the cup which he but tastes of upon earth, he shall drink of to the full in heaven, where there are rivers of pleasure at God’s right hand for evermore.]

There are two descriptions of persons to whom we wish in few words to address this subject:

1. To those who seek after happiness, but are not religious—

[How long shall it be ere ye shall be convinced of your ERROR? Have ye not had ample proof that Solomon’s verdict respecting all worldly enjoyments is true? Have ye not found them to be “vanity and vexation of spirit?” Is there one amongst you that has found the creature to be any thing better than “a broken cistern?” We appeal to the aged, who have had leisure to reflect upon their past experience: we appeal even to the young in the midst of all their gaieties; have ye found in earthly things any solid and permanent satisfaction? have ye found a portion suited to the desires and capacities of your immortal souls? Go, ask the rich, the great, the gay, Are ye happy? They must all tell you, that “in the fulness of their sufficiency they are in straits [�ote: Job_20:22.].” Know ye then, that “God is the only fountain of living water:” in Christ only can ye “find rest for your souls.” Continue to seek happiness in the world, and you will only treasure up sorrow and disappointment: begin to seek it in the exercises of religion, and you will soon find that “her ways are ways of pleasantness, and all her paths are peace.”]

2. To those who seek after religion, but are not happy—

[Whence is this? Has our blessed Lord deceived us? Has he talked so much about the blessedness of being poor in spirit, and of mourning for sin, and is it all a delusion? �o, surely: if you find not happiness in these exercises, it is because you do not engage in them aright. You either will not endure to think so meanly of yourselves as you ought, or you are making your own vileness a reason for distrusting the tender mercy of your God. The reverse of this must be your conduct. You must endeavour to get the most humiliating views of your own guilt and helplessness; and must make that a reason not for staying away from the Saviour, but for going to him. The more you feel your need of a physician, the more earnest you should be in your application to him; and the more will he be glorified in your salvation. Only follow his direction in going to him weary and heavy laden, and you shall soon experience the truth of his promise in finding rest unto your souls.

Peradventure there is some hidden abomination that you do not see, or will not part with. If so, it is no wonder that you are not happy: you may as well expect to be at case whilst thorns are festering in your flesh, as to be happy while sin is harboured in your souls. But if it be indeed so, that you are upright before God, and are seeking the Saviour with true humility of mind, and yet, through the present CLOUDS that encompass you, you are not happy, God directs you to “stay yourself on him,” and gives you this word for your encouragement, that “light is sown for the righteous, and gladness for the upright in heart:” it is sown, though at present it be under the clods; and in due time it shall assuredly spring up in your souls: your “heaviness may endure for a night; but joy shall come in the morning.”]

4 Blessed are those who mourn, for they will be comforted.

BAR�ES, "Blessed are they that mourn - This is capable of two meanings: either, that those are blessed who are afflicted with the loss of friends or possessions, or that they who mourn over sin are blessed. As Christ came to preach repentance, to induce people to mourn over their sins and to forsake them, it is probable that he had the latter particularly in view. Compare 2Co_7:10. At the same time, it is true that the gospel only can give true comfort to those in affliction, Isa_61:1-3; Luk_4:18. Other sources of consolation do not reach the deep sorrows of the soul. They may blunt the sensibilities of the mind; they may produce a sullen and reluctant submission to what we cannot help: but they do not point to the true source of comfort. In the God of mercy only; in the Saviour; in the peace that flows from the hope of a better world, and there only, is there consolation, 2Co_3:17-18; 2Co_5:1. Those that mourn thus shall be comforted. So those that grieve over sin; that sorrow that they have committed it, and are afflicted and wounded that they have offended God, shall find comfort in the gospel. Through the merciful Saviour those sins may be forgiven. In him the weary and heavy-ladened soul shall find peace Mat_11:28-30; and the presence of the Comforter, the Holy Spirit, shall sustain them here Joh_14:26-27, and in heaven all their tears shall be wiped away, Rev_21:4.

CLARKE, "Blessed are they that mourn - That is, those who, feeling their spiritual poverty, mourn after God, lamenting the iniquity that separated them from the fountain of blessedness. Every one flies from sorrow, and seeks after joy, and yet true joy must necessarily be the fruit of sorrow. The whole need not (do not feel the need of) the physician, but they that are sick do; i.e. they who are sensible of their disease. Only such persons as are deeply convinced of the sinfulness of sin, feel the plague of their own heart, and turn with disgust from all worldly consolations, because of their insufficiency to render them happy, have God’s promise of solid comfort. They Shall Be comforted, says Christ, παρακληθησονται, from παρα, near, and καλεω, I call. He will call them to himself, and speak the words of pardon, peace, and life eternal, to their hearts. See this notion of the word expressed fully by our Lord, Mat_11:28, Come Unto Me all ye who are weary and heavy laden, and I will give you rest.

GILL, "Blessed are they that mourn,.... For sin, for their own sins; the sin of their nature, indwelling sin, which is always working in them, and is a continual grief of mind to them; the unbelief of their hearts, notwithstanding the many instances, declarations, promises, and discoveries of grace made unto them; their daily infirmities, and many sins of life, because they are committed against a God of love, grace, and mercy, grieve the Spirit, and dishonour the Gospel of Christ: who mourn also for the sins of others, for the sins of the world, the profaneness and wickedness that abound in it; and more especially for the sins of professors, by reason of which, the name of God, and ways of Christ, are evil spoken of: who likewise mourn under afflictions, spiritual ones, temptations, desertions, and declensions; temporal ones, their own,

which they receive, either more immediately from the hand of God, or from men; such as they endure for the sake of Christ, and the profession of his Gospel; and who sympathize with others in their afflictions. These, how sorrowful and distressed soever they may appear, are blessed

for they shall be comforted: here in this life, by the God of all comfort, by Christ the comforter; by the Spirit of God, whose work and office it is to comfort; by the Scriptures of truth, which are written for their consolation; by the promises of the Gospel, through which the heirs of promise have strong consolation; by the ordinances of it, which are breasts of consolation; and by the ministers of the word, who have a commission from the Lord to speak comfortably to them; and then are they comforted, when they have the discoveries of the love of God, manifestations of pardoning grace, through the blood of Christ, and enjoy the divine presence: and they shall be comforted hereafter; when freed from all the troubles of this life, they shall be blessed with uninterrupted communion with Father, Son, and Spirit, and with the happy society of angels and glorified saints. Isa_61:1 seems to be referred to, both in this, and in the preceding verse.

HE�RY, "They that mourn are happy (Mat_5:4); Blessed are they that mourn. This is another strange blessing, and fitly follows the former. The poor are accustomed to mourn, the graciously poor mourn graciously. We are apt to think, Blessed are the merry; but Christ, who was himself a great mourner, says, Blessed are the mourners. There is a sinful mourning, which is an enemy to blessedness - the sorrow of the world; despairing melancholy upon a spiritual account, and disconsolate grief upon a temporal account. There is a natural mourning, which may prove a friend to blessedness, by the grace of God working with it, and sanctifying the afflictions to us, for which we mourn. But there is a gracious mourning, which qualifies for blessedness, an habitual seriousness, the mind mortified to mirth, and an actual sorrow. 1. A penitential mourning for our own sins; this is godly sorrow, a sorrow according to God; sorrow for sin, with an eye to Christ, Zec_12:10. Those are God's mourners, who live a life of repentance, who lament the corruption of their nature, and their many actual transgressions, and God's withdrawings from them; and who, out of regard to God's honour, mourn also for the sins of others, and sigh and cry for their abominations, Eze_9:4. 2. A sympathizing mourning for the afflictions of others; the mourning of those who weep with them that weep, are sorrowful for the solemn assemblies, for the desolations of Zion (Zep_3:18; Psa_137:1), especially who look with compassion on perishing souls, and weep over them, as Christ over Jerusalem.

Now these gracious mourners, (1.) Are blessed. As in vain and sinful laughter the heart is sorrowful, so in gracious mourning the heart has a serious joy, a secret satisfaction, which a stranger does not intermeddle with. They are blessed, for they are like the Lord Jesus, who was a man of sorrows, and of whom we never read that he laughed, but often that he wept. The are armed against the many temptations that attend vain mirth, and are prepared for the comforts of a sealed pardon and a settled peace. (2.) They shall be comforted. Though perhaps they are not immediately comforted, yet plentiful provision is made for their comfort; light is sown for them; and in heaven, it is certain, they shall be comforted, as Lazarus, Luk_16:25. Note, The happiness of heaven consists in being perfectly and eternally comforted, and in the wiping away of all tears from their eyes. It is the joy of our Lord; a fulness of joy and pleasures for evermore; which will be doubly sweet to those who have been prepared for them by this godly sorrow. Heaven will be a heaven indeed to those who go mourning thither; it will be a harvest of joy, the return of a seed-time of tears (Psa_126:5, Psa_126:6); a mountain of joy, to which our way lies through a vale of tears. See Isa_66:10.

JAMISO�, "Blessed are they that mourn: for they shall be comforted — This “mourning” must not be taken loosely for that feeling which is wrung from men under pressure of the ills of life, nor yet strictly for sorrow on account of committed sins. Evidently it is that entire feeling which the sense of our spiritual poverty begets; and so the second beatitude is but

the complement of the first. The one is the intellectual, the other the emotional aspect of the same thing. It is poverty of spirit that says, “I am undone”; and it is the mourning which this causes that makes it break forth in the form of a lamentation - “Woe is me! for I am undone.” Hence this class are termed “mourners in Zion,” or, as we might express it, religious mourners, in sharp contrast with all other sorts (Isa_61:1-3; Isa_66:2). Religion, according to the Bible, is neither a set of intellectual convictions nor a bundle of emotional feelings, but a compound of both, the former giving birth to the latter. Thus closely do the first two beatitudes cohere. The mourners shall be “comforted.” Even now they get beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness. Sowing in tears, they reap even here in joy. Still, all present comfort, even the best, is partial, interrupted, short-lived. But the days of our mourning shall soon be ended, and then God shall wipe away all tears from our eyes. Then, in the fullest sense, shall the mourners be “comforted.”

BARCLAY, "THE BLISS OF THE BROKE� HEART Matthew 5: 4

Blessed are they that mourn, for they shall be comforted.

IT is first of ail to be noted about this beatitude that the Greek word for to mourn, used here, is the strongest word for mourning in the Greek language. It is the word which is used for mourning for the dead, for the passionate lament for one who was loved. In the Septuagint, the Greek version of the Old Testament, it is the word which is used of Jacob's grief when he believed that Joseph, his son, was dead (Genesis 37: 34). It is defined as the kind of grief which takes such a hold on a man that it cannot be hid. It is not only the sorrow which brings an ache to the heart; it is the sorrow which brings the unrestrainable tears to the eyes. Here then indeed is an amazing kind of bliss:

Blessed is the man who mourns like one mourning for the dead.

There are three ways in which this beatitude has been taken, and can be taken.

(i) It can be taken quite literally: Blessed is the man who has endured the bitterest sorrow that life can bring. The Arabs have a proverb: "All sunshine makes a desert." The land on which the sun always shines will soon become an arid place in which no fruit will grow. There are certain things which only the rains will produce; and certain experiences which only sorrow can beget. Sorrow can do two things for us. It can show us, as nothing else can, the essential kindness of our fellow-men; and it can show u^ as

nothing else can the comfort and the compassion of God. Many and many a man i n the hou r of his sorrow has discovered his fellow-men and his God as he never did before. When things go well it is possible to live for years on the surface of things ; but when sorrow comes a man is driven to the deep things of life, and, if he accepts it aright, a new strength and beauty enter into his soul.

I walked a mile with Pleasure, She chattered all the way, But left me none the wiser For all she had to say.

I walked a mile with Sorrow,

And ne'er a word said she, But, oh, the things I learned from her

When Sorrow walked with mel "

(H) Some people have taken this beatitude to mean:

Blessed are those who are desperately sorry for the sorrow and the suffering of this world.

When we were thinking of the first beatitude we saw that it is always right to be detached from things, but it is never right to be detached from people. This world would have been a very much poorer place, if there had not been those who cared intensely about the sorrows and the sufferings of others. Lord Shaftesbury probably did more for ordinary working men and women and for little children than any social reformer ever did. It all began very simply. When he was a boy at Harrow, he was going along the street one dav, and he met a pauper's funeral. The coffin was a shoddy, ill-made box. It was on a hand-barrow. The barrow was being pushed by a quartette of men who were drunk; and as they pushed the barrow along, they were singing ribald bongs, and joking and jesting among them-selves. As they pushed the barrow up the hill the box, which was the coffin, fell off the barrow and burst open. Some people would have thought the whole, business a good joke ; some would have turned away in fastidious dis-gust ; some would have shrugged their shoulders and would have felt that it had nothing to do with them, although it might be a pity that such things should happen. The young Shaftesbury saw it and said to himself, " When I grow up,

I'm going to give my life to see that things like that don't happen." So he dedicated his life to curing for others. Christianity is caring. This beatitude does mean: is the man who cares intensely for the sufferings, and for the sorrows, and for the needs of others.

(iii) �o doubt both these thoughts are in this beatitude, but the main thought of this beatitude undoubtedly is: Blessed is the man who is desperately sorry for his own sin and his own unworthiness. As we have seen, the very first word of the message of Jesus was, " Repent! " �o man can repent unless he is sorry for his sins. The thing which really changes men is when they suddenly come up against something which opens their eyes to what sin is md to what sin does. A boy or a girl may go his or her own way, and may never think of effects and consequences; and then some day something may happen, and that boy or girl may see the stricken look in a father's or a mother's eyes; and suddenly sin is seen for what it is. That is what the Cross does for us. As we look at the Cross, we are bound to say, " That is what sin can do. Sin can take the loveliest lite in all the world and smash it on a Cross." One of the great functions of the Cross is to open the eyes of men and women to the horror of sin. And when a man sees sin in till its horror he cannot do anything else but experience this intense sorrow for his sin.

Christianity begins with a sense of sin. Blessed is the man who is intensely sorry for his sin, the man who is heart-broken for what his sin has done to God and to Jesus Christ, the man who sees the Cross and who is appalled by the havoc wrought by sin.

It is the man who has that experience who will indeed be comforted; for that experience is what we call penitence, and the broken and the contrite heart God will never despise (Psalm 51: 17). The way to the joy ui forgiveness is through the desperate sorrow of the broken heart.

The real meaning of the second beatitude is:

O THE BLISS OF THE MA� WHOSE HEART IS BROKE� FOR THE WORLD'S SUFFLR1�G A�D K)R HIS OW� SI�, FOR OUT OF HJS SORROW HE WILL FI�D JHb JOY OF GOD!

COFFMA�, "It is, of course, a paradox to say, "Happy are they that grieve!" but

that is exactly what this beatitude means. The ministry of grief, mourning, and sorrow as affecting the development of Christian character is set forth in detail in the �ew Testament. Tribulation results in patience (Romans 5:3,4). It yields the peaceable fruit of righteousness (Hebrews 12:11). Godly sorrow leads to repentance (2 Corinthians 7:10). What a generous and merciful arrangement of Almighty God that even life's sorrows shall bless and reward his servants! "Sweet," I�DEED, "are the uses of adversity." Why should Christians mourn? They mourn for the world which lies in the darkness of sin. They mourn for the sins that mar their own lives. They mourn for loved ones and members of their families out of Christ. They mourn for the slain who have fallen in the encounter with the evil one. They mourn from those sorrows and bereavements which are the common lot of all men. How unspeakably blessed, therefore, is the promise of our Saviour, "THEY SHALL BE COMFORTED!"

CALVI�, "4.Happy are they that mourn. This statement is closely connected with the preceding one, and is a sort of appendage or CO�FIRMATIO� of it. The ordinary belief is, that calamities render a man unhappy. This arises from the consideration, that they constantly bring along with them mourning and grief. �ow, nothing is supposed to be more inconsistent with happiness than mourning. But Christ does not merely affirm that mourners are not unhappy. He shows, that their very mourning contributes to a happy life, by preparing them to receive eternal joy, and by furnishing them with excitements to seek true comfort in God alone. ACCORDI�GLY, Paul says,

“We glory in tribulations also knowing that tribulation produces patience, and patience experience, and experience hope: and hope maketh not ashamed,” (Romans 5:3.)

BE�SO�, "Matthew 5:4. Blessed [or happy] are they that mourn — �amely, for their own sins and those of other men, and are steadily and habitually serious, watchful, and circumspect; for they shall be comforted — Even in this world, with the consolation that arises from a sense of the forgiveness of sins, peace with God, clear discoveries of his favour, and well-grounded, lively hopes of the heavenly inheritance, and with the full enjoyment of that inheritance itself in the world to come.

COKE, "Matthew 5:4. Blessed are they that mourn— "Either for their own sins, or for other men's, and who are steadily and habitually serious; they shall be comforted, most solidly and deeply in this world, and eternally in heaven. What they now sow in tears, they shall reap in joy." See 1 Corinthians 5:2 and Bengelius. Possibly our Saviour might refer still farther in this blessing to the mourning rightly improved on account of afflictions; and in this light nothing can be more true than the present aphorism; because, if any thing under the grace of God brings a man to holiness, it is affliction; the natural tendency thereof being to give him a feeling of the vanity of the world, and consequently to convince him how necessary it is that he should seek his happiness in things more solid and durable. Affliction awakens serious thoughts in the mind, composes it into a grave and settled frame, very

different from the levity which PROSPERITYinspires; gives it a fellow-feeling of the sorrows of others, and makes it, when accompanied by the operation of the Divine Spirit, sensible of the evil of departing from God, the source and centre of its joy. See Macknight.

DR. CO�STABLE, ""Those who mourn" do so because they sense their spiritual bankruptcy (Matthew 5:4). The Old Testament revealed that spiritual poverty results from sin. True repentance produces contrite tears more than jubilant rejoicing because the kingdom is near. The godly remnant in Jesus' day that responded to the call of John and of Jesus wept because of Israel's national humiliation as well as because of personal sin (cf. Ezra 10:6; Psalms 51:4; Psalms 119:136; Ezekiel 9:4; Daniel 9:19-20). It is this mourning over sin that resulted in personal and national humiliation that Jesus referred to here.

The promised blessing in this beatitude is future comfort for those who now mourn. The prophets CO��ECTED Messiah's appearing with the comfort of His people (Isaiah 40:1; Isaiah 66:1-3; Isaiah 66:13). All sorrow over personal and national humiliation because of sin will end when the King sets up His kingdom and the repentant E�TER into it.

ELLICOTT, "(4) They that mourn.—The verb is commonly coupled with weeping (Mark 16:10; Luke 6:25; James 4:9; Revelation 18:15-19). Here, as before, there is an implied, though not an expressed, limitation. The “mourning” is not the sorrow of the world that worketh “death” (2 Corinthians 7:10) for failure, suffering, and the consequences of sin, but the sorrow which flows out in the tears that cleanse, the mourning over sin itself and the stain which it has left upon the soul.

They shall be comforted.—The pronoun is emphatic. The promise implies the SPECIAL comfort (including counsel) which the mourner needs; “comforted” he shall be with the sense of pardon and peace, of restored purity and freedom. We cannot separate the promise from the word which Christendom has chosen (we need not now discuss its accuracy) to express the work of the Holy Ghost the Comforter, still less from the yearning expectation that then prevailed among such of our Lord’s hearers as were looking for the “consolation”—i.e., the “comfort”—of Israel (Luke 2:25).

BROADUS, "Matthew 5:4. The regular gradation which some endeavour to point out in the several beatitudes is artificial, if not imaginary. They are simply grouped in a natural way, and the transition from the poor to the mourners is natural enough.(1) Observe (Tholuck) that the three first classes, poor, mourning, meek, are all in the prediction of Isaiah 61:1-3, to which our Lord repeatedly referred as fulfilled in his ministry. (Matthew 11:5, Luke 4:17-21)

Happy they that grieve, is a very striking paradox, suited to awaken attention and lead to reflection. They that mourn, over any of the distresses of life, temporal or spiritual; but with the implication that if over temporal distresses, they mourn in a religious spirit. Under the reign of Messiah they shall be comforted—the kind of

comfort corresponding of course to the kind of distress, and suited to their highest good. The second part of Isaiah BEGI�S, (Isaiah 40:1) with 'comfort ye my people,' and is pervaded throughout by that idea, it being distinctly declared (Isaiah 61:2) that Messiah is to comfort all that mourn. The later Jews caught this conception, and in the Talmud the Messiah is sometimes called Menahem, 'comforter.' At the time of his birth some truly devout ones were 'waiting for the consolation of Israel.' (Luke 2:25) They is emphatic, and so in Isaiah 61:5-8. In Luke 6:25 is recorded the opposite of this beatitude.

GUZIK, ""Blessed are those who mourn, for they shall be comforted."

a. Blessed are those who mourn: The ancient Greek grammar indicates an intense DEGREE of mourning. Jesus does not speak of casual sorrow for the consequences of our sin, but a deep grief before God over our fallen state.

i. "The Greek word for to mourn, used here, is the strongest word for mourning in the Greek language. It is the word which is used for mourning for the dead, for the passionate lament for one who was loved." (Barclay)

ii. The weeping is for the low and needy condition of both the individual and society; but with the awareness that they are low and needy because of sin. Those who mourn actually mourn over sin and its effects.

iii. This mourning is the godly sorrow that produces repentance to salvation that Paul described in 2 Corinthians 7:10.

b. For they shall be comforted: Those who mourn over their sin and their sinful condition are promised comfort. God allows this grief into our lives as a path, not as a destination.

i. Those who mourn can know something special of God; the fellowship of His sufferings (Philippians 3:10), a closeness to the Man of Sorrows who was acquainted with grief (Isaiah 53:3).

TRAPP, "VER 4. Blessed are they that mourn] For sin, with a funeral sorrow (as the word signifieth), such as is expressed by crying and weeping, Luke 6:25, such as was that at Megiddo, for the loss of good Josiah; or as when a man mourns for his only son, Zechariah 12:10. ( πενθος, luctus ex morte amicorum. Steph. As the widow of �ain; as Jacob for Joseph; as David for his Absalom.) This is the work of the Spirit of grace and of supplication: for till the winds do blow these waters cannot flow, Psalms 147:18. He convinceth the heart of sin, and makes it to become a very Hadadrimmon for deep soaking sorrow, upon the sight of him whom they have pierced, Zechariah 12:10. When a man shall look upon his sins, as the weapons, and himself as the traitor, that put to death the Lord of life, this causeth that sorrow ACCORDI�G to God, that worketh repentance never to be repented of, 2 Corinthians 7:10.

For they shall be comforted] Besides the comfort they find in their very sorrow (for it is a sweet sign of a sanctified soul, and seals a man up to the day of redemption, Ezekiel 9:4), they lay up for themselves thereby in store a good foundation of comfort "against the time to come, that they may lay hold on eternal life," as the apostle speaketh in another case, 1 Timothy 6:19. These April showers bring on May flowers. They that here "sow in tears shall reap in joy;" they that find Christ’s feet a fountain to wash in, may expect his side a fountain to bathe in. Oh, how sweet a thing is it to stand weeping at the wounded feet of Jesus, as that good woman did! to water them with tears, to dry them with sighs, and to kiss them with our mouths! �one, but those who have felt it can tell the comfort of it. The stranger meddleth not with this joy. When our merry Greeks, that laugh themselves fat, and light a candle at the devil for lightsomeness of heart, hunting after it to hell, and haunting for it ale houses, conventicles of goodfellowship, sinful and unseasonable sports, vain and waterish fooleries, &c., when these mirthmongers, I say, that take pleasure in pleasure, and jeer when they should fear, with Lot’s sons-in-law, shall be at a foul stand, and not have where to turn them, Isaiah 22:13; Isaiah 23:14; God’s mourners shall be able to "dwell with devouring fire, with everlasting burnings," to stand before the Son of man at his second coming. Yea, as the lower the ebb, the higher the tide; so the lower any hath descended in humiliation, the higher shall he ascend then in his exaltation. Those that have helped to fill Christ’s bottle with tears, Christ shall then fill their bottle (as once he did Hagar’s) with the water of life. He looked back upon the weeping women, and comforted them, that would not vouchsafe a loving look or a word to Pilate or the priests. �ot long before that, he told his disciples, "Ye shall indeed be sorrowful, but YOUR sorrow shall be turned into joy," John 16:20-21. And further addeth, "A woman when she is in travail hath sorrow," &c., comparing sorrow for sin to that of a travailing woman: 1. For bitterness and sharpness for the time, throes of the new birth. 2. For utility and benefit, it tendeth to the bringing a man child forth into the world. 3. For the hope and expectation that is in it not only of an end, but also of fruit; this makes joy in the midst of sorrows. 4. There is a certain time set for both, and a sure succession, as of day after night, and of fair weather after foul. Mourning lasteth but till morning, Psalms 30:5. Though "I fall, I shall arise;" though "I sit in darkness, the Lord shall give me light," saith the Church, Micah 7:8. Jabez was more honourable than his brethren, saith the text, for his mother bare him with sorrow, and called his name Jabez, that is, sorrowful. But when he called upon the God of Israel, and said, "Oh that thou wouldst bless me indeed, and E�LARGE my coast," &c., "God granted him that which he requested," 1 Chronicles 4:9-10. And so he will all such Israelites indeed, as "ask the way to Zion, with their faces thitherward," going and weeping as they go, to seek the Lord their God, Jeremiah 50:4-5; he shall wipe all tears from their eyes (as �URSES do from their babes that cry after them), and enlarge, not their coasts (as Jabez), but their hearts (which is better); yea, he shall grant them their requests, as him. So that as Hannah, when she had prayed, and Eli for her, she looked no more sad, 1 Samuel 1:18; David, when he came before God in a "woeful case" many times, yet when he had poured forth his sorrowful complaint there, he rose up triumphing, as Psalms 6:8-10 &c.; so shall it be with such. They go forth and weep, bearing precious seed, but shall surely return with rejoicing, and bring their sheaves with them, Psalms 126:6; grapes of gladness (said that martyr, Philpot)

when Abraham the good householder shall fill his bosom with them, in the kingdom of heaven. Then as one hour changed Joseph’s fetters into a chain of gold, his rags into robes, his stocks into a chariot, his prison into a palace, his brown bread and water into manchet and wine, -so shall God turn all his people’s sadness into gladness, all their sighing into singing, all their musing into music, all their tears into triumphs. Luctus in laetitiam convertetur, lachrymae in risum, saccus in sericum, cineres in corollas et unguentum, ieiunium in epulum, manuum retortio in applausum. He that will rejoice with this joy unspeakable, must stir up sighs that are unutterable.

�ISBET, "�ot all sorrow WI�S this blessedness. There is a sorrow which is hard, which cherishes resentment against God, which broods over itself and resolves to be hopeless; such sorrow brings no comfort. The sorrow of which our Lord speaks is that which, though it is bitter and hard to bear, is yet as the sorrow of the child, it is still trustful, still holding out a hand for the touch of sympathy, still putting forth a plea for succour and help. It is not on the surface of happiness, but in the depths of sorrow that man’s spirit finds the Divine Rock on which the joy and strength and encouragement of life are to be found. Consider, then, three of the sorrows which Jesus Christ declares to be blessed because they shall find strength and encouragement.

I. The sorrow caused by death.—Death in one sense WITHDRAWS those whom we love, but in another sense it reveals them; it removes from them all that was imperfect, accidental, and un-unworthy; it clears from them all the misunderstandings of this perplexing scene; it shows them to us in their true and best essential self; what God was making of them here and is making of them more perfectly elsewhere.

II. The sorrow caused by the world’s pain.—Blessed, indeed, are they who know something of it. We are meant to go out into the world of human poverty and suffering, and to take some part of it into the hospitality of our own heart. In this sympathy we realise that our human race is not a mere collection of isolated atoms; it is united in one heart and life, in that deep, compassionate Heart of Humanity. In that sympathy which goes forth from human heart to human heart, we touch the Christ and, in Christ, God.

III. The sorrow caused by sin.—Blessed, surely, they who know something of it. Pitiable they who know nothing of it. We talk much about religion, but we are convicted of superficiality unless there is a real sense of sin amongst us. �o man knows anything of God who does not feel that his sins are an affront and an insult to the Divine holiness and patience. So long as men are content to speak easily and glibly about the ‘evolution of humanity’ from imperfection to perfection, they can dispense with the sense of sin; they have no need of the Atonement in their theology. But once a man comes to know the deepest truth about himself and realises his deepest need, his cry will be, ‘God be merciful to me a sinner.’ Then the Atonement becomes not a theory which he can discuss, but a Divine fact on which, with the gratitude of his whole soul, he rests.

—Bishop C. G. Lang.Illustration

‘I remember once turning over THE PAGES of a remarkable collection of autographs and quotations gathered from almost every person of eminence in Europe in the latter part of the nineteenth century—kings, statesmen, poets, artists, men of science. Suddenly I found on one page, over the signature, “C. H. Spurgeon,” these rude and simple lines:

E’er since by faith I saw the streamThy flowing wounds supply,Redeeming love hath been my theme,And shall be till I die.From that book, full of the world’s wisdom, suddenly there rises strange and solitary the voice of a joy deeper and more eternal than the world can either give or understand. It is the voice of those who through sorrow for sin have come to their great encouragement.’

SERMO� BIBLE, "Matthew 5:4

(with Luke 6:21-25)

I. In all mourning, be it for the dead or for the living, or for what worldly loss or calamity it may, there is hid, as it were, a BEGI��I�G and seed of blessedness. If instead of putting it from us as an unwelcome visitor, we will meekly sit at its feet to hear its voice, it will fetch forth from its dark bosom the very consolations of God. It is not difficult to understand how this should be so: (1) All real mourning makes the heart softer and the spirit humbler; (2) it preaches sin and calls to repentance.

II. When a sinner has become, in the words of the first blessing, "poor in spirit," he has not exhausted, by a great deal, the feelings proper to an adequate view of his whole condition before God. He has, in truth, taken in but one side of his condition, and that its lower and earthward side. In proportion as the light of hope dawns, the soul is able to entertain another view of its own state. Set free in any measure from the pressure of sin upon himself, as ruinous to his own prospects a man can the better E�TER into its intrinsic evil as against God; its wrongness and the stain it leaves, its full burden of shameful and sorrowful heinousness in the sight of the jealous and Holy One. This is the second stage of experience; the deeper, nobler mourning which survives the anguish of the first anxiety, and settles into an abiding frame of spiritual life.

III. The hour of repentance does not stand alone. To a spiritual man there is pain in the mere presence of sin. A Christian carries within him what may make all his days a time of heaviness. Sin within us and without is a fact too central, too omnipresent, and too DEPRESSI�G ever to let the Christian escape from beneath its shadow. He is a man who has learnt neither to forget nor to despise the dark side of life; for he

has opened himself with Christ to the curse, and bent with Christ to the cross. Yet in this mourning one is blessed. To do this brings a man into the fellowship with the sorrowing Christ, and thus within the region of Christ's own comforts. It is comfort, too, which will grow at last to perfect bliss. The sources of mourning will be dried up when sin is for ever dead; and the source of comfort will be reached when God is at last enjoyed.

J. Oswald Dykes, The Beatitudes of the Kingdom, p. 45.

PULPIT, "In some, especially "Western" authorities, Mat_5:4, Mat_5:5 are transposed (vide Westcott and Hort, 'Appendix'), possibly because the terms of Mat_5:5 seemed to be more closely parallel to Mat_5:3 (cf. Meyer, Weiss), and also those of Mat_5:4 fitted excellently with Mat_5:6. But far the greater BALA�CE of evidence is in favour of the usual order, which also, though not on the surface, is in the deepest connexion with the preceding and the following verses. They that mourn (cf. Isa_61:2). Our Lord does not define that which causes the mourning, but as the preceding and the following verses all refer to the religious or at least the ethical sphere, merely carnal and worldly mourning is excluded. The mourning referred to must, therefore, be produced by religious or moral causes. Mourners for the state of Israel, so far as they mourned not for its political but for its spiritual condition (cf. similar mourning in the Christian Church, 2Co_7:9,2Co_7:10), would be included (cf. Weiss, 'Life,' 2:142); but our Lord's primary thought must have been of mourning over one's personal state, not exactly, perhaps, over one's sins, but over the realized poverty in spirit just spoken of (cf. Weiss-Meyer). As the deepest poverty lies in the sphere of the spirit, so the deepest mourning lies there also. All other mourning is but partial and slight compared with this (Pro_18:14). For they shall be comforted. When? On having the kingdom of heaven (Mat_5:3); i.e. during this life in measure (cf. Luk_2:25), but fully only hereafter. The mourning over one's personal poverty in spirit is removed in proportion as Christ is received and appropriated; but during this life such appropriation can be only partial.

BIBLICAL ILLUSTRATOR, "They that mourn.

The mourners who are not entitled to the blessings here named

I. Those who indulge the sorrow of discontent.

II. The inordinate sorrow for worldly losses.

III. Sorrow for wounded pride.

IV. A despairing spirit as to their acceptance with God. Those who are blessed:-

1. There is a mourning arising from a sense of having offended God.

2. Those who mourn under the afflicting dispensations of God’s providence.

3. A few words to those who enjoy worldly contentment: you are no mourners.

4. May God give us grace to mourn so as to be comforted. (H. Alford, M. A.)

Spiritual mourning

I. What we are to understand by the mourning mentioned.

1. It is not the mourning of a melancholy disposition.

2. It is not sorrow over temporal distress.

3. It is not sorrow in adversity.

4. It is not sorrow because of disappointed hopes. It arises purely from religion.

II. What are the causes of this mourning?

1. Sin is one-

(1) Because it dishonours God;

(2) Because it cleaves to himself.

(3) The prevalence of sin causes him to mourn

(4) because of the punishment it shall receive.

2. Another cause of his mourning is the absence of spiritual joys.

3. Another cause is the imperfect and afflicted state of the Church.

III. The import of the gracious promise made by the Saviour.

1. Spiritual mourners shall be comforted by an assurance of their personal interest in Christ.

2. By the assurance that the causes of their present mourning shall be removed.

3. By the expression of Divine approbation.

4. If the Christian be thus comforted here, what must be his comfort in heaven?

To conclude.

1. How mistaken is the world in its decisions! It supposes the mourner miserable; he only has joy.

2. Are you a spiritual mourner? (J. Jordan.)

The blessed mourners

I. Their character. We do not say that piety is never clothed in the garb of sorrow. The things which excite grief in the ungodly cause it in the godly. But while the sorrow is common, they do not mourn in the same spirit. Sorrow for sin chiefly meant in the text: no source of sorrow equal to this. Mourn for the sins of others; their own small attainment in grace.

1. Their sorrow is sincere.

2. It is bitter, not superficial.

3. It is godly.

4. They mourn in faith.

II. Their blessedness.

1. They may think that they are far from being in a blessed state.

2. By whom shall they be comforted? By God the Father, Son, and Holy Ghost.

3. How shall comfort be imparted to them? By clear views of Christ and of His grace, etc.

4. By what means does God usually comfort the mourners? Prayer, worship, work, converse, sacrament. (D. Rees.)

The blessedness of sanctified sorrow

I. What that mourning is which Christ thus pronounces blessed. Not every kind of mourning. There is the sorrow of the world that worketh death:-

1. Such is the mourning that springs from a bad source. From pride or discontent.

2. Such is the mourning that is the expression of a bad spirit. But

(1) Blessed are they who mourn for themselves;

(2) Who mourn for their Christian brethren;

(3) Who mourn for the Church;

(4) Who mourn for the world.

II. What is the blessedness of that comfort which the redeemer here assures us is attached to this mourning.

1. It is present and positive.

2. There are comparative and contrasted blessings connected with this sorrow; the situation of such is less dangerous than that of others.

3. It is less equivocal than that of others. “Whom the Lord loveth He chasteneth.”

4. This blessedness is peculiar to themselves. (Dr. T. Raffles.)

Zion’s mourners comforted

Administration of Divine comfort to the subjects of godly contrition, the benevolent purpose of Messiah (Isa_61:3; Luk_4:18). Immediately on entering His ministry the prediction was accomplished.

I. The mourners addressed. The nature, cause, and evidences of their sorrow.

II. The consolation promised. Spiritual, seasonable, abundant, gracious (2Ch_30:9; Isa_55:7-9; Hos_6:1; Zec_1:3-4; Luk_15:7-10; Luk_17:21; Luk_17:24; Luk_17:32). (Anon.)

I. The mourning intended. Not murmuring, natural sorrow, or grief, but the sorrow connected with sin-“godly sorrow”-the mourning in the house of affliction, and mourning in Zion-sighing over the abominations of the people, etc.

II. The blessing promised. The sorrow, whatever its nature, shall not overwhelm. The comfort is certain. (W. Barker.)

I. What is the sorrow that is blessed? Not the vulgar sorrow that every man feels, etc. But-

1. Sorrow at the recollection and the sense of sin-for sin rather than for the consequences-secret sins-sin seen in the light of Christ’s countenance-”godly sorrow.”

2. Sorrow because of the sins that we see around us (Jer_9:18; Psa_119:36). Sins of the world, and sins of the Church-inconsistency, etc.

3. Sorrow because of the little progress of Christianity.

4. That we are able to do so little.

5. Sorrow that makes one sometimes long to be “ absent from the body,” etc.

II. They who sorrow thus shall be comforted. There is a comfort in such sorrow, as well as beyond it. Such sorrow is blessed in its endurance, and at the close of it. It is Divine, complete, unalloyed comfort. (Dr. J. Gumming.)

The mourning here intended is that which arises from the due consideration of our own sins, and the sins of others.

I. Such was the godly sorrow of David (Psa_51:4).

1. The same kind was that of the woman who “was a sinner,” and whose conversion is briefly related by St. Luke (chap. 7.).

2. Peter mourned when his Lord looked on him after his cruel denial. He went out and “wept bitterly.”

3. Such was the sorrow of the Corinthians (2Co_7:11).

II. The generous spirit of the Christian deeply mourns the sins of others.

1. Thus saith the pious king of Israel: “I beheld the transgressors, and was grieved,” etc.

2. Such was the lamentation of Jeremiah (Jer_9:1-2).

3. The most perfect illustration of holy sorrow is seen in our Lord (Luk_19:41-42). (J. E. Good.)

The mourning which will entitle a man to blessedness hath these qualifications

I. It is spontaneous and free.

1. It must come as water out of a spring, not as fire from flint.

2. Tears for sin must be like the myrrh which drops from the tree freely, without cutting or forcing.

II. It is spiritual, that is when we mourn for sin more than suffering. We must mourn for sin as it is

(1) An act of hostility and enmity that

(2) affronts and resists the Holy Ghost;

(3) An ingratitude, in its unkindness against God;

(4) A privation that keeps good things from us, and hinders our communion with God.

III. It sends the soul to God. When the prodigal son repented, he went to his father.

IV. It is for sin in particular. There must, be a particular repentance before we have a general pardon.

V. It is with hope. Believing that though our tears drop to the earth, our faith must reach heaven.

VI. It is joined with self-loathing.

VII. It must be purifying. Our tears must, make us more holy. The waters of holy mourning are like the river Jordan, wherein Naaman washed, and was cleansed of his leprosy.

VIII. It must be joined with hatred of sin. We must not only abstain from sin, but abhor it. The dove hates the least feather of the hawk; a true mourner hates the least motion to sin.

IX. It is joined with restitution. If we have eclipsed the good name of others, we are bound to ask them forgiveness; if we have wronged them by unjust, fraudulent dealing, we must make them compensation.

X. It must be speedy.

XI. It must be constant. The waters of repentance must not overflow in the morning, at the first hearing of the gospel; and at mid-day, in the midst of health and prosperity, grow cold and be ready to freeze. It must be a dally weeping, a daily mourning. (Thomas Watson.)

Spiritual comforts are pure

They are not muddied with guilt, nor mixed with fear-they are the pure wine of the Spirit; what the mourner feels is joy, and nothing but joy. The comforts God gives His mourners are-

I. Sweet. The love of God shed into the heart is said to be better than wine (Son_1:2).

II. They are holy. Divine comforts give the soul more acquaintance with God.

III. They are satisfying. They fill the heart and make it run over.

IV. They are powerful. Strong cordials.

1. They strengthen for duty.

2. Support, under affliction.

V. They are abiding; abound in us, and so abide ever with us. Worldly comforts are still upon the wing, ready to fly. The comforts of the Spirit are immortal and eternal. Oh, how rare and superlative are these comforts! (Thomas Watson.)

Mourners comforted

I. The grief which is here specified. It will be proper:-

1. To ascertain its cause.

(1) He is led to view the immense debt of obedience due to the blessed God as the Sovereign Ruler of the universe.

(2) The awful consequences attending the non-payment of this debt.

(3) His utter inability to make restitution.

2. To ascertain its character.

(1) It is voluntary and sincere; not forced or artificial.

(2) It is deep, not superficial.

(3) It is evangelical and spiritual.

(4) It is characterized by a hatred and an abandonment of sin.

II. The consolation with which it is associated. “They shall be comforted.” This intimates certainty as well as the futurity of the comfort. But some may ask-

1. What is this consolation? It arises from the satisfaction Christ has made; none so rich, free, and satisfying as this.

2. Whence does this comfort proceed? From the free favour of God.

3. How is this comfort applied? It is the work of the Holy Spirit. (R. May.)

SBC, "(with Luk_6:21-25)

I. In all mourning, be it for the dead or for the living, or for what worldly loss or calamity it may, there is hid, as it were, a beginning and seed of blessedness. If instead of putting it from us as an unwelcome visitor, we will meekly sit at its feet to hear its voice, it will fetch forth from its dark bosom the very consolations of God. It is not difficult to understand how this should be so: (1) All real mourning makes the heart softer and the spirit humbler; (2) it preaches sin and calls to repentance.

II. When a sinner has become, in the words of the first blessing, "poor in spirit," he has not exhausted, by a great deal, the feelings proper to an adequate view of his whole condition before God. He has, in truth, taken in but one side of his condition, and that its lower and earthward side. In proportion as the light of hope dawns, the soul is able to entertain another view of its own state. Set free in any measure from the pressure of sin upon himself, as ruinous to his own prospects a man can the better enter into its intrinsic evil as against God; its wrongness and the stain it leaves, its full burden of shameful and sorrowful heinousness in the sight of the jealous and Holy One. This is the second stage of experience; the deeper, nobler mourning which survives the anguish of the first anxiety, and settles into an abiding frame of spiritual life.

III. The hour of repentance does not stand alone. To a spiritual man there is pain in the mere presence of sin. A Christian carries within him what may make all his days a time of heaviness. Sin within us and without is a fact too central, too omnipresent, and too depressing ever to let the Christian escape from beneath its shadow. He is a man who has learnt neither to forget nor to despise the dark side of life; for he has opened himself with Christ to the curse, and bent with Christ to the cross. Yet in this mourning one is blessed. To do this brings a man into the fellowship with the sorrowing Christ, and thus within the region of Christ’s own comforts. It is comfort, too, which will grow at last to perfect bliss. The sources of mourning will be dried up when sin is for ever dead; and the source of comfort will be reached when God is at last enjoyed.

J. Oswald Dykes, The Beatitudes of the Kingdom, p. 45.

The Ladder of Perfection. Though there is, and evidently there is meant to be, a progression, an ascent upwards, both in the characters that are blessed and in the blessings that are given, yet it is not meant that we are to be perfect in the lower character before we proceed to the higher. Far

otherwise, for indeed the very first of all is humility; but if we waited till we were perfect in humility, before we attempted to rise to that which stands next above it, we should wait all our lives. A certain measure of humility is the condition of being a Christian at all, and perfect humility is the crown of Christian perfectness.

I. So, then, it is true that mourning for sin stands on a lower level than hungering and thirsting for righteousness. But for all that, we are not to wait till our sorrow for our faults shall be in some way commensurate with the evil of them before we endeavour to rise above faults altogether, and to render positive service. To mourn over faults and fight against them is not only right, it is indispensable. But some men’s lives are quite filled with this. Such men are in some degree a burden both to themselves and others on this account. They have a much keener sense of the wrong of doing wrong than than the necessity of doing right. They hate disobedience, but their obedience is too anxious, too disturbed by fears that they are not obedient enough, to be hearty and cheerful.

II. While both are needed, both true penitence and true longing for holiness, yet the latter is the higher. It is of course possible, perhaps it is not very uncommon, to have neither the the one nor the other. But I speak to those who, while conscious that they are often wanting either in the one or the other, yet are not altogether without a sense of both. And to them I say it must be remembered that the desire for good is higher in its own nature than the sorrow for evil. The Christian is penitent, and the Christian strives to be a loving child of God, but he knows that the love is more than the repentance. Let not, then, your sorrow for sin stop at sorrow. Try to attain nobleness of obedience, and not mere preciseness.

Bishop Temple, Rugby Sermons, 2nd series, p. 210.

5 Blessed are the meek, for they will inherit the earth.

BAR�ES, "The meek - Meekness is patience in the reception of injuries. It is neither meanness nor a surrender of our rights, nor cowardice; but it is the opposite of sudden anger, of malice, of long-harbored vengeance. Christ insisted on his right when he said, “If I have done evil, bear witness of the evil; but if well, why smitest thou me?” Joh_18:23. Paul asserted his right when he said, “They have beaten us openly uncondemned, being Romans, and have cast us into prison; and now do they thrust us out privily? nay verily; but let them come themselves, and fetch us out,” Act_16:37. And yet Christ was the very model of meekness. It was one of his characteristics, “I am meek,” Mat_11:29. So of Paul. No man endured more wrong, or endured it more patiently than he. Yet the Saviour and the apostle were not passionate. They bore all patiently. They did not press their rights through thick and thin, or trample down the rights of others to secure their own.

Meekness is the reception of injuries with a belief that God will vindicate us. “Vengeance is his; he will repay,” Rom_12:19. It little becomes us to take his place, and to do what he has

promised to do.

Meekness produces peace. It is proof of true greatness of soul. It comes from a heart too great to be moved by little insults. It looks upon those who offer them with pity. He that is constantly ruffled; that suffers every little insult or injury to throw him off his guard and to raise a storm of passion within, is at the mercy of every mortal that chooses to disturb him. He is like “the troubled sea that cannot rest, whose waters cast up mire and dirt.”

They shall inherit the earth - This might have been translated the land. It is probable that here is a reference to the manner in which the Jews commonly expressed themselves to denote any great blessing. It was promised to them that they should inherit the land of Canaan. For a long time the patriarchs looked forward to this, Gen_15:7-8; Exo_32:13. They regarded it as a great blessing. It was so spoken of in the journey in the wilderness, and their hopes were crowned when they took possession of the promised land, Deu_1:38; Deu_16:20. In the time of our Saviour they were in the constant habit of using the Old Testament, where this promise perpetually occurs, and they used it “as a proverbial expression to denote any great blessing, perhaps as the sum of all blessings,” Psa_37:20; Isa_60:21. Our Saviour used it in this sense, and meant to say, not that the meek would own great property or have many lands, but that they would possess special blessings. The Jews also considered the land of Canaan as a type of heaven, and of the blessings under the Messiah. To inherit the land became, therefore, an expression denoting those blessings. When our Saviour uses this language here, he means that the meek shall be received into his kingdom, and partake of its blessings here, and of the glories of the heavenly Canaan hereafter. The value of meekness, even in regard to worldly property and success in life, is often exhibited in the Scriptures, Pro_22:24-25; Pro_15:1; Pro_25:8, Pro_25:15. It is also seen in common life that a meek, patient, mild man is the most prospered. An impatient and quarrelsome man raises up enemies; often loses property in lawsuits; spends his time in disputes and broils rather than in sober, honest industry; and is harassed, vexed, and unsuccessful in all that he does. “Godliness is profitable unto all things, having promise of the life that now is, and of that which is to come,” 1Ti_4:8. Compare 1Ti_6:3-6.

CLARKE, "Blessed are the meek - Happy, οι πραεις, from ῥαος, easy, those who are of a quiet, gentle spirit, in opposition to the proud and supercilious Scribes and Pharisees and their disciples. We have a compound word in English, which once fully expressed the meaning of the original, viz. gentleman; but it has now almost wholly lost its original signification. Our word meek comes from the old Anglo-saxon meca, or meccea, a companion or equal, because he who is of a meek or gentle spirit, is ever ready to associate with the meanest of those who fear God, feeling himself superior to none; and well knowing that he has nothing of spiritual or temporal good but what he has received from the mere bounty of God, having never deserved any favor from his hand.

For they shall inherit the earth - Or, την γην, the land. Under this expression, which was commonly used by the prophets to signify the land of Canaan, in which all temporal good abounded, Jdg_18:9, Jdg_18:10, Jesus Christ points out that abundance of spiritual good, which was provided for men in the Gospel. Besides, Canaan was a type of the kingdom of God; and who is so likely to inherit glory as the man in whom the meekness and gentleness of Jesus dwell? In some good MSS. and several ancient versions, the fourth and fifth verses are transposed: see the authorities in the various readings in Professor Griesbach’s edition. The present arrangement certainly is most natural:

1. Poverty, to which the promise of the kingdom is made.

2. Mourning or distress, on account of this impoverished state, to which consolation is promised. And

3. Meekness established in the heart by the consolations received.

GILL, "Blessed are the meek,.... Who are not easily provoked to anger; who patiently bear, and put up with injuries and affronts; carry themselves courteously, and affably to all; have the meanest thoughts of themselves, and the best of others; do not envy the gifts and graces of other men; are willing to be instructed and admonished, by the meanest of the saints; quietly submit to the will of God, in adverse dispensations of providence; and ascribe all they have, and are, to the grace of God. Meekness, or humility, is very valuable and commendable. The Jews, though a proud, haughty, and wrathful people, cannot but speak in its praise:

"Wisdom, fear, and meekness, say (b) they, are of high esteem; but ענוה, "meekness", is greater than them all.''

They had two very considerable doctors in the time of Christ, Hillell and Shammai; the one was of a meek, the other of an angry disposition: hence, say they (c),

"Let a man be always meek as Hillell, and let him not be angry as Shammai.''

Here meekness is to be considered, not as a moral virtue, but as a Christian grace, a fruit of the Spirit of God; which was eminently in Christ, and is very ornamental to believers; and of great advantage and use to them, in hearing and receiving the word; in giving an account of the reason of the hope that is in them; in instructing and restoring such, who have backslidden, either in principle or practice; and in the whole of their lives and conversations; and serves greatly to recommend religion to others: such who are possessed of it, and exercise it, are well pleasing to God; when disconsolate, he comforts them; when hungry, he satisfies them; when they want direction, he gives it to them; when wronged, he will do them right; he gives them more grace here, and glory hereafter. The blessing instanced, in which they shall partake of, is,

they shall inherit the earth; not the land of Canaan, though that may be alluded to; nor this world, at least in its present situation; for this is not the saints' rest and inheritance: but rather, the "new earth", which will be after this is burnt up; in which only such persons as are here described shall dwell; and who shall inherit it, by virtue of their being heirs of God, and joint heirs with Christ; whose is the earth, and the fulness thereof. Though some think heaven is here designed, and is so called, partly for the sake of variety of expression, from Mat_5:3 and partly in allusion to the land of Canaan, a type of it; and may be called an earth, or country, that is an heavenly one, in opposition to this earthly one; as the heavenly Jerusalem is opposed to the earthly one, and which will be a glorious inheritance. The passage, referred to is Psa_37:11.

HE�RY, " The meek are happy (Mat_5:5); Blessed are the meek. The meek are those who quietly submit themselves to God, to his word and to his rod, who follow his directions, and comply with his designs, and are gentle towards all men (Tit_3:2); who can bear provocation without being inflamed by it; are either silent, or return a soft answer; and who can show their displeasure when there is occasion for it, without being transported into any indecencies; who can be cool when others are hot; and in their patience keep possession of their own souls, when they can scarcely keep possession of any thing else. They are the meek, who are rarely and hardly provoked, but quickly and easily pacified; and who would rather forgive twenty injuries than revenge one, having the rule of their own spirits.

These meek ones are here represented as happy, even in this world. 1. They are blessed, for

they are like the blessed Jesus, in that wherein particularly they are to learn of him, Mat_11:29. They are like the blessed God himself, who is Lord of his anger, and in whom fury is not. They are blessed, for they have the most comfortable, undisturbed enjoyment of themselves, their friends, their God; they are fit for any relation, and condition, any company; fit to live, and fit to die. 2. They shall inherit the earth; it is quoted from Psa_37:11, and it is almost the only express temporal promise in all the New Testament. Not that they shall always have much of the earth,much less that they shall be put off with that only; but this branch of godliness has, in a special manner, the promise of life that now is. Meekness, however ridiculed and run down, has a real tendency to promote our health, wealth, comfort, and safety, even in this world. The meek and quiet are observed to live the most easy lives, compared with the froward and turbulent. Or, They shall inherit the land (so it may be read), the land of Canaan, a type of heaven. So that all the blessedness of heaven above, and all the blessings of earth beneath, are the portion of the meek.

JAMISO�, "Blessed are the meek: for they shall inherit the earth — This promise to the meek is but a repetition of Psa_37:11; only the word which our Evangelist renders “the meek,” after the Septuagint, is the same which we have found so often translated “the poor,” showing how closely allied these two features of character are. It is impossible, indeed, that “the poor in spirit” and “the mourners” in Zion should not at the same time be “meek”; that is to say, persons of a lowly and gentle carriage. How fitting, at least, it is that they should be so, may be seen by the following touching appeal: “Put them in mind to be subject to principalities and powers, to obey magistrates, to be ready to every good work, to speak evil of no man, to be no brawlers, but gentle, showing all meekness unto all men: FOR WE OURSELVES WERE ONCE FOOLISH, disobedient, deceived, serving divers lusts and pleasures ... But after that the kindness and love of God our Savior toward man appeared: ... according to His mercy He saved us,” etc. (Tit_3:1-7). But He who had no such affecting reasons for manifesting this beautiful carriage, said, nevertheless, of Himself, “Take My yoke upon you, and learn of Me; for I am meek and lowly in heart: and ye shall find rest unto your souls” (Mat_11:29); and the apostle besought one of the churches by “the meekness and gentleness of Christ” (2Co_10:1). In what esteem this is held by Him who seeth not as man seeth, we may learn from 1Pe_3:4, where the true adorning is said to be that of “a meek and quiet spirit, which in the sight of God is of great price.” Towards men this disposition is the opposite of high-mindedness, and a quarrelsome and revengeful spirit; it “rather takes wrong, and suffers itself to be defrauded” (1Co_6:7); it “avenges not itself, but rather gives place unto wrath” (Rom_12:19); like the meek One, “when reviled, it reviles not again; when it suffers, it threatens not: but commits itself to Him that judgeth righteously” (1Pe_2:19-22). “The earth” which the meek are to inherit might be rendered “the land” - bringing out the more immediate reference to Canaan as the promised land, the secure possession of which was to the Old Testament saints the evidence and manifestation of God’s favor resting on them, and the ideal of all true and abiding blessedness. Even in the Psalm from which these words are taken the promise to the meek is not held forth as an arbitrary reward, but as having a kind of natural fulfillment. When they delight themselves in the Lord, He gives them the desires of their heart: when they commit their way to Him, He brings it to pass; bringing forth their righteousness as the light, and their judgment as the noonday: the little that they have, even when despoiled of their rights, is better than the riches of many wicked (Psa_37:1-24). All things, in short, are theirs - in the possession of that favor which is life, and of those rights which belong to them as the children of God - whether the world, or life, or death, or things present, or things to come; all are theirs (1Co_3:21, 1Co_3:22); and at length, overcoming, they “inherit all things” (Rev_21:7). Thus are the meek the only rightful occupants of a foot of ground or a crust of bread here, and heirs of all coming things.

BARCLAY, "THE BLISS OF THE GOD-CO�TROLLED LIFE Matthew 5: 5

Blessed are the meek, for they shall inherit the earth. I� our modern English idiom the word meek i* hardly one of the honourable words of life. �owadays it carries with it an idea of spinelessness, and subservience, and mean-spiritedness. It paints the picture of a submissive and ineffective creature. But it so happens that the word meek in Greek praus was one of the sjreat Greek ethical words.

Aristotle has a great deal to say about the quality of meekness (praotes). It was Aristotle's fixed method to define every virtue as the mean between two extremes. On the one hand there was the extreme of excess; on the other hand there was the extreme of defect; and in between there was the virtue itself, the happy medium. To take an example, on the one extreme there is the spendthrift; on the other extreme there is the miser: and in between there is the generous man. Aristotle defines meekness, praotes, as the mean between orgilotes, which means excessive anger, and aorgesia, which means excessive angerlessness. Praotes, meekness, as Aristotle saw it, is the happy medium between too much and too little anger. And so the first possible translation of this beatitude is:

Blessed is the man who is always angry at the right time, and never angry at the wrong time.

If we ask what the right time and the wrong time are, we may say as a general rule for life that it is never right to be an^ry for anv insult or injury done to ourselves; that is something that no Christian must ever resent; but that it is often right to be angry at injuries done to other people. Selfish anger is always a sin; selfless anger can be one of the great moral dynamics of the world.

But the word praus had a second standard Greek usage. It is the regular word for an animal which has been domesticated, which has been trained to obey the word of command, which has learned to answer to the reins. It Is the word for an animal which has learned to accept control. So the second possible translation of this beatitude is:

Blessed is the man who has every instinct, every impulse, every passion under control. Blessed is the

man who is entirely self-controlled.

The moment we have stated that, we see that it needs a change. It is not so much the blessing of the man who is seZf-controlled, for such complete self-control is beyond human capacity; rather, it is the blessing of the man who is completely God-controlled, for only in His service do we find our perfect freedom, and in doing His will our peace.

But there is still a third possible side from which we may approach this beatitude. The Greeks always contrasted the quality which they called pravtes, and which the Authorised Version translates meekness, with the quality which they called hupselokardia, which means lofty-heartedness. In praotes there is the true humility which banishes all pride.

Without humility a man cannot learn, for the first step to learning is the realisation of our own ignorance. Quintilian, the great Roman teacher of oratory, said of certain of his scholars, " They would no doubt be excellent students, if they were not already convinced of their own knowledge." �o one can teach the man who knows it all already. Without humilit} there can be no such thing as love, for the very beginning of love is a sense of unworthi-ness. Without humility there can be no true religion, for all true religion begins with a sense and a realisation of our own weakness and of our need for God. Man only reaches true manhood when he is always conscious that he is the creature and that God is the Creator, and that without God he can do nothing.

Praotes describes the humility, the acceptance of the necessity to learn and of the necessity to be forgiven. It describes man's only possible attitude to God. So then, the third possible translation of this beatitude to: Blessed is the man who has the humility to Know his own ignorance, his own weakness, and his own need.

It is this meekness, Jesus says, which will inherit the earth. It is the fact of history that it has always been the men with this gift of self-control, the men with their passions, and instincts, and impulses under discipline, who have been great. �umbers says of Moses, the greatest leader and the greatest law-giver the world has ever seen: " �ow the man Moses was very meek, above all men which were upon the face of the earth " (�umbers 12: 3). Moses was

no milk and water character; he was no spineless creature; he could be blazingly angry; but he was a man whose anger was on the leash, only to be released when the time was right. The writer of Proverbs has it: " He that ruleth his spirit is better than he that taketh a city " (Proverbs 16: 32). It was the lack of that very quality which ruined Alexander the Great, who, in a fit of uncontrolled temper in the middle of a drunken debauch, hurled a spear at his best friend and killed him. �o man can lead others until he has mastered himself; no man can serve others until he has subjected himself; no man can be in control of others until he has learned to control himself. But the man who gives himself into the complete control of God will gain this meekness which will indeed enable him to inherit the earth.

It is clear that this word praus means far more than the English word meek now means; it is, in fact, clear that there is no one English word which will translate it, although perhaps the word gentle comes nearest to it. The full trans-lation of this third beatitude must read:

O THE BLISS OF THE MA� WHO IS ALWAYS A�GRY AT THE RIGHT TIME A�D �EVER A�GRY AT THE WRO�G TIME, WHO HAS EVERY I�STI�CT, A�D IMPULSE, A�D PASSIO� U�DER CO�TROL BECAUSE HE HIMSELF IS GOD-CO�TROLLED, WHO HAS THE HUMILITY TO REALISE HIS OW� IG�ORA�CE A�D HIS OW� WEAK�ESS, FOR SUCH A MA� IS A KI�G AMO�G ME�

CALVI�, "5.Happy are the meek By the meek he means persons of mild and gentle dispositions, who are not easily provoked by injuries, who are not ready to take offense, but are prepared to endure anything rather than do the like actions to wicked men. When Christ promises to such persons the inheritance of the earth, we might think it exceedingly foolish. Those who warmly repel any attacks, and whose hand is ever ready to revenge injuries, are rather the persons who claim for themselves the dominion of the earth. And experience certainly shows that, the more mildly their wickedness is endured, the more bold and insolent does it become. Hence arises the diabolical proverb, that “We must howl with the wolves, because the wolves will immediately devour every one who makes himself a sheep.” But Christ places his own protection, and that of the Father, in contrast with the fury and violence of wicked men, and declares, on good grounds, that the meek will be the lords and heirs of the earth The children of this world never think themselves safe, but when they fiercely revenge the injuries that are done them, and defend their life by the “weapons of war,” (Ezekiel 32:27.) But as we must believe, that Christ alone is the guardian of our life, all that remains for us is to “hide ourselves under the shadow of his wings,” (Psalms 17:8.) We must be sheep, if we wish to be reckoned a part of his flock.

It will perhaps be objected, that what has been now said is contradicted by experience. I would first SUGGEST that it be considered, how greatly ferocious (363) people are disturbed by their own restlessness. While they lead so stormy a life, though they were a hundred times lords of the earth, while they possess all, they certainly possess nothing. For the children of God, on the other hand, I answer, that though they may not plant their foot on what is their own, they enjoy a quiet residence on the earth. And this is no imaginary possession; (364) for they know, that the earth, which they inhabit, has been granted to them by God. Besides, the hand of God is interposed to protect them against the violence and fury of wicked men. Though exposed to every species of attack, subject to the malice of wicked men, surrounded by all kinds of danger, they are safe under the divine protection. They have already a foretaste, at least, of this grace of God; and that is enough for them, till they E�TER, at the last day, into the possession of the inheritance (365) of the world.

COFFMA�, "This beatitude is mentioned in the Old Testament, although not in exactly the same words (Psalms 37:11). Meekness and lowliness are related terms (Matthew 11:29,30). Both Jesus Christ and the patriarch Moses are set forth in Scripture as being meek.

Inherit the earth ... does not refer exclusively to the "new heaven and the new earth" (2 Peter 3:13), but to this present earth as well. This is not a mere prophecy that the Christians shall be the landed gentry; but it is a statement that their relationship to the earth and its possessions shall be such as to bring them the greatest possible benefit and enjoyment of it.

BE�SO�, "Matthew 5:5. Blessed [or happy] are the meek — Persons of a mild, gentle, long-suffering, and forgiving disposition, who are SLOW to anger, and averse from wrath; not easily provoked, and if at any time at all provoked, soon pacified; who never resent an injury, nor return evil for evil; but make it their care to overcome evil with good; who by the sweetness, affability, courteousness, and kindness of their disposition, endeavour to reconcile such as may be offended, and to win them over to peace and love. For they shall inherit the earth — Whatever happiness can be enjoyed here below shall be their portion. They may not I�DEED be advanced to honour or affluence; nor can they expect to be without troubles in this fallen world, subjected as it is to vanity and misery for the sin of man; but the calamities of life, and the various afflictions and trials which they meet with, being received with a quiet spirit, a resigned, patient, and contented mind, are hardly felt, while the blessings of Providence, through the gratitude they feel for them, are tasted and enjoyed in all their sweetness and comfort.

COKE, "Matthew 5:5. Blessed are the meek— That is, the men of mild and forgiving tempers, who hold all their passions and affections even; they shall inherit the earth; they shall enjoy the protection of civil government, with all the blessings of the present life, the greatest and best of which flow from meekness itself.

Meekness, consisting in the moderating of our passions, makes a person beautiful and venerable in the eyes of others, so that he possesses their inward esteem; while the man devoid of this grace is despicable, though dignified with ever so many titles of honour. Hence it is called the ornament of a meek and quiet spirit. Farther, this grace SECURES a man against many injuries to which he may be exposed; a soft answer being powerful to turn away wrath; or, if an injury be done to a meek person, his meekness prevents the storm which pride, anger, and revenge raise within; enables him to bear the injury with tranquillity, and strengthens him to overcome it with good. Thus much seems to be implied in the blessing annexed to the character in this verse; which is a citation from Psalms 37:11 and seems to be produced to shew of how great a price the ornament of a meek and quiet spirit is in the sight of God; for the words immediately put us in mind, that under the dispensation wherein God REWARDED holiness and virtue with temporal advantages in a peculiar sense, as well as with spiritual blessings, he annexed the highest temporal blessing, even that of inheriting the promised land, to the lovely grace of meekness. See Macknight and Bengelius.

DR. CO�STABLE, "A "gentle" or "meek" person is not only gentle in his or her DEALI�GS with others (Matthew 11:29; Matthew 21:5; James 3:13). Such a person is unpretentious (1 Peter 3:4; 1 Peter 3:14-15), self-controlled, and FREE from malice and vengefulness. This quality looks at a person's dealings with other people. A person might acknowledge his or her spiritual bankruptcy and mourn because of sin, but to respond meekly when other people regard us as sinful is something else. Meekness then is the natural and appropriate expression of genuine humility toward others.

Inheriting the Promised Land was the hope of the godly in Israel during the wilderness wanderings (Deuteronomy 4:1; Deuteronomy 16:20; cf. Isaiah 57:13; Isaiah 60:21). Inheriting is the privilege of faithful heirs (cf. Matthew 25:34). He or she can inherit because of who that person is due to relationship with the one bestowing the inheritance. Inheriting is a concept that the apostles wrote about and clarified (e.g., 1 Corinthians 6:9; 1 Corinthians 15:50; Galatians 5:21; Ephesians 5:5; Colossians 3:23-24; Hebrews 9:15; Hebrews 12:23; 1 Peter 1:3-4; et al.). Inheriting is not always the same as entering. A person can enter another's house, for example, without inheriting it. The Old Testament concept of inheriting involved not only entering but also becoming an owner of what one entered. In this beatitude Jesus was saying more than that the meek will enter the kingdom. They will also enter into it as an inheritance and possess it. �OTE: Ibid., 1:2 (July-August 1991):1-2.] A major theme in the Sermon on the Mount is the believing disciple's REWARDS (cf. Matthew 5:12; Matthew 6:2; Matthew 6:4-6; Matthew 6:18). [�ote: See Dillow, p. 67.]

The earth is what the meek can joyfully anticipate inheriting. The Old Testament concept of the messianic kingdom was earthly. Messiah would rule over Israel and the nations on the earth (Psalms 2:8-9; Psalms 37:9; Psalms 37:11; Psalms 37:29). Eventually the kingdom of Messiah will move to the new earth (Matthew 21:1). This means Jesus' meek disciples can anticipate receiving possession of some of the earth

during His messianic reign (cf. Matthew 25:14-30; Luke 19:11-27). They will, of course, be subject to the King then.

ELLICOTT, "5) The meek.—The word so rendered was probably used by St. Matthew in its popular meaning, without any reference to the definition which ethical writers had given of it, but it may be worth while to recall Aristotle’s ACCOU�T of it (Eth. �icom. v. 5) as the character of one who has the passion of resentment under control, and who is therefore tranquil and untroubled, as in part determining the popular use of the word, and in part also explaining the beatitude.

They shall inherit the earth.—The words may be partly allusive to the “kingdom of the saints of the Most High” in that prophecy of Daniel (Daniel 7:27) which had done so much to fashion the Messianic expectations of the time. They have, however, a wider and CO�TI�UOUS fulfilment. The influence of the meek and self-controlled is in the long-run greater than that of the impulsive and passionate. Their serenity helps them to find the maximum of true joy in all conditions of life; for to them the earth is not a stage for self-assertion and the graspings of desire, but an “inheritance” which they have received from their Father.

Many of the best MSS. invert the order of Matthew 5:4-5, and this ARRA�GEME�T has, at all events, the merit of bringing out the latent antithesis between the kingdom of heaven in its unseen greatness and the visible inheritance of the earth.

BROADUS, "Matthew 5:5. The sayings of this verse, and of Matthew 5:7-10, are wanting in Luke's briefer REPORT. The expression here used is derived from Psalms 37:11. The Hebrew word for meek and that for 'poor' are from the same root, and certainly meekness is akin to poverty of spirit. Our Lord declares that not the ambitious and arrogant, the irascible and violent, such as usually become prominent in the outbreak of revolutions, are the happy under Messiah's reign, but the meek. The term 'meek' is hard to define, in Hebrew, Greek, or Eng., but it includes freedom from pretension, (1 Peter 3:4, 1 Peter 3:15) gentleness, (Matthew 11:29, James 3:13) and patient endurance of injury—where it is proper to endure. The Messianic king himself is meek, (Matthew 21:5) and the meek shall be his happy subjects. Shall inherit the earth, or, land.(1) It was promised to Abraham that he should 'inherit' the 'land' of Canaan. (Genesis 13:15, Genesis 15:7, etc.) This was partly realized by his descendants under Joshua. (Judges 2:6, in the Hebrew) Their possession of it was always imperfect and sometimes interrupted, but still they cherished the promise made to Abraham, and hoped for its complete fulfilment. The Psalmist distinguishes two classes in Israel, the wicked and the meek; those who amid all trials meekly trust and serve God, and declares (Psalms 37:9, Psalms 37:11, Psalms 37:22, Psalms 37:29) that these shall 'inherit the land.' Isaiah promises (Isaiah 57:13, Isaiah 60:21) that after the captivity those who trust in God shall 'inherit the land.' The apocryphal story of Tobit represents devout Jews during the captivity as cherishing the hope that the seed of the patriarchs shall 'inherit the land.' (Tobit 4:12.) And just as the 'kingdom of heaven' (Matthew 5:3) takes in our Lord's discourses a higher and more spiritual meaning, so with this phrase. The

meek shall be full citizens in the Messianic kingdom (like those holding real estate), enjoying all rights and privileges. This would of course mean especially religious privileges (compare 'inherit the kingdom,' in its full and perfected state, Matthew 25:34, 1 Corinthians 6:10, 1 Corinthians 15:50, Galatians 5:21, Ephesians 5:5, etc.) The explanation that Christians shall have as much of the earth as is really desirable for them is superficial, and the other, that Christianity is finally to take possession of the whole earth, is artificial. The O. T. and the �. T. usage seems to leave no doubt as to the meaning. The poor in spirit, the mourners, the meek, obviously represent kindred traits of character, and should not be conceived of as three entirely distinct classes of persons. So as to the other beatitudes.

GUZIK, ""Blessed are the meek, for they shall inherit the earth."

a. Blessed are the meek: It is impossible to TRA�SLATE this ancient Greek word praus (meek) with just one English word. It has the idea of the proper BALA�CE between anger and indifference, of a powerful personality properly controlled, and of humility.

i. In the vocabulary of the ancient Greek language, the meek person was not passive or easily pushed around. The main idea behind the word "meek" was strength under control, like a strong stallion that was TRAI�ED to do the job instead of running wild.

ii. "In general the Greeks considered meekness a vice because they failed to distinguish it from servility. To be meek towards others implies freedom from malice and a vengeful spirit." (Carson)

iii. "The meek, who can be angry, but restrain their wrath in obedience to the will of God, and will not be angry unless they can be angry and not sin, nor will be easily provoked by others." (Poole)

iv. "The men who suffer wrong without bitterness or desire for revenge." (Bruce)

v. The first two beatitudes are mostly inward; the third deals with how one relates to one's fellow man. The first two were mainly negative; the third is clearly positive.

vi. To be meek means to show willingness to SUBMIT and work under proper authority. It also shows a willingness to disregard one's own "rights" and privileges. It is one thing for me to admit my own spiritual bankruptcy, but what if someone else does it for me? Do I react meekly? This blessed one is meek:

They are meek before God, in that they submit to His will and conform to His Word.

They are meek before men, in that they are strong - yet also humble, gentle, patient, and longsuffering.

vii. "Our word meek comes from the old Anglo-Saxon meca, or meccea, a companion or equal, because he who is of a meek or gentle spirit, is ever ready to associate with the meanest of those who fear God, feeling himself superior to none; and well knowing that he has nothing of spiritual or temporal good but what he has received from the mere bounty of God, having never deserved any favour from his hand." (Clarke)

b. For they shall inherit the earth: We can only be meek, willing to control our desire for our rights and privileges because we are confident God watches out for us, that He will protect our cause. The promise "they shall inherit the earth" proves that God will not allow His meek ones to end up on the short end of the DEAL.

i. "It looks as if they would be pushed out of the world but they shall not be, 'for they shall inherit the earth.' The wolves devour the sheep, yet there are more sheep in the world than there are wolves, and the sheep, CO�TI�UE to multiply, and to feed in green pastures." (Spurgeon)

ii. "The meek of England, driven by their native land by religious intolerance, have inherited the continent of AMERICA." (Bruce)

iii. "I had only to look upon it, all as the sun shone upon it, and then to look up to heaven, and say, 'My Father, this is all thine; and, therefore, it is all mine; for I am an heir of God, and a joint-heir with Jesus Christ.' So, in this sense, the meek-spirited man inherits the whole earth." (Spurgeon)

iv. Through the first three beatitudes we notice that the natural man finds no happiness or blessedness in spiritual poverty, mourning or meekness. These are only a blessing for the spiritual man, those who are new creatures in Jesus.

TRAPP, "5 Blessed are the meek: for they shall inherit the earth.

VER 5. Blessed are the meek] Meekness is the fruit of mourning for sin, and is therefore fitly set next after it. He that can kindly melt in God’s presence, will be made thereby as meek as a lamb: and if God will forgive him his ten thousand talents, he will not think much to forgive his brother a few farthings. ( πραος quasi ραος, quod mites omnibus, scil. faciles ac placidos reddant. Becman.) Hence the wisdom from above is, first, pure, and then "peaceable, gentle, easy to be entreated," &c., James 3:17. And love is said to PROCEED out of a pure heart, a good conscience, and faith unfeigned, 1 Timothy 1:5. And when our Saviour told his disciples they must forgive till seventy times seven times, "Lord, increase our faith," said they, Luke 17:4-5. Give us such a measure of godly mourning, as that we may be bold to believe that thou hast freely forgiven us, and we shall SOO� forgive our enemies. David was never so rigid as when he had sinned by adultery and murder; and not yet mourned in good earnest for his sin. He put the Ammonites’ under saws and harrows of iron, and caused them to pass through the brickkiln, &c., which was a strange execution, and happened while he lay yet in sin. Afterward we find him in

a better frame, and more meekened and mollified in his DEALI�GS with Shimei and others, when he had soundly soaked himself in godly sorrow. True it is, that he was then under the rod, and that is a main means to make men meek. The Hebrew words that signify afflicted and meek, grow both upon the same root, and are of so great affinity, that they are sometimes by the Septuagint rendered the one for the other, as Psalms 37:11. ענו עני . Adversa enim hominem mansuetum reddunt, saith Chemnitius. And, however it go with the outward man, the meek shall find rest to their souls, Matthew 11:29. Yea, the meek in the Lord shall increase their joy, Isaiah 29:19. And for outward respects, meek Moses complains not of Miriam’s murmurings, but God strikes in for him the more. And he that said, "I seek not mine own glory," adds, "But there is one that seeketh it, and judgeth," John 8:50. God takes his part ever that fights not for himself, and is champion to him that strives not, but, for peace’ sake, parteth with his own right, otherwise.

For they shall inherit the earth] One would think that meek men, that bear and forbear, that put and forgive, committing their cause "to him that judgeth righteously," 1 Peter 2:23; (as Christ did), should be soon baffled, and outsworn out of their patrimony, with honest �aboth. But there is nothing lost by meekness and yieldance. Abraham yields over his right of choice: Lot taketh it; and, behold, Lot is crossed in that which he chose, Abraham blessed in that which was left him. God never suffers any man to lose by a humble remission of right, in a desire of peace. "The heavens, even the heavens, are the Lord’s; but the earth hath he given to the children of men," Psalms 115:16 : yet with this proviso, that as heaven is taken by violence, so is earth by meekness; and God (the true Proprietary) loves no tenants better, nor grants longer leases to any, than to the meek. They shall inherit, that is, peaceably enjoy what they have, and transfer it to posterity, they shall give inheritance to their children’s children, Proverbs 13:22. As, on the other side, frowardness forfeits all into the Lord’s hands, and he many times taketh the forfeiture, and outs such persons, comes upon them with a firma eiectione, as upon Amalek, Abimelech, and others. בץטבהויבע ףץםןיךןע וסחליב, said Plato. The Lord Treasurer Burleigh was wont to say, that he overcame envy and ill-will more by patience than pertinace. His private estate he managed with that integrity, that he never sued any man, no man ever sued him. He was in the �UMBER of those few (said Mr Camden) that lived and died with glory. For as lowliness of heart shall make you high with God; even so meekness of spirit and of speech shall make you sink into the hearts of men, said Mr Tyndale in a letter of his to John Frith, afterwards his fellow martyr. (Acts and Mon.)

�ISBET, "What is the secret of meekness? Conquest of self.

I. Victory over self.—Think of the example of Moses. Ruler, Legislator, Poet, and best of all, Saint! Who can help admiring him? But his greatest victory was over himself. Exodus 2:11-12 tells us what sort of person he was by nature, and �umbers 13:3 what he became by grace. Forty years in Midian and forty years in the wilderness taught him many lessons, and he learned to control his temper and curb his tongue.

II. Where is meekness found?—At the Feet of the Redeemer, at Calvary’s Cross; there proud and stubborn and wayward souls learn to be meek and lowly; there we learn to forget injuries and forgive our enemies. ‘The meek will He teach His way’ (Psalms 25:9).

III. The meek have the best of life, notwithstanding what the world says. ‘They shall inherit the earth.’

The Rev. F. Harper.Illustrations

(1) ‘The word “meek” hardly expresses the quality which is meant in the original. It is too passive a word; it does not sufficiently represent the actual character which is intended. In the French TRA�SLATIO� it is, “Bienheureux sont les dיbonnaires;” that is, “Happy are the gracious, graceful Christian characters, who by their courtesy WI� all hearts around them, and smooth all the rough places of the world.” Perhaps “Blessed are the gentle” would best express it.’

(2) ‘As a boy, Robert Hall was very passionate, but when he felt passion rising, he used to go away into a quiet place and say, “O Lamb of God, calm my mind.” Thus he conquered his temper, and became one of the gentlest of men ever known.’

(3) ‘There is the authority of a very great lawyer—in very large and lengthened practice—for saying that, even in a worldly sense, it is true that those who forgo all quarrels and all lawsuits, and accept wrong, are they who, in the long run, are the most PROSPEROUS, and come out the richest at the end.’

SERMO� BIBLE, "Matthew 5:5

The first three Beatitudes form the trilogy of Gospel humiliation, the descending STEPS—low, lower, lowest—by which the soul is converted, becomes as a little child.

I. In our endeavours to understand more exactly the quality of meekness, it will be suitable to start from the two Beatitudes already considered. When God brings a man to see that he is without resource, and must be lost in his own evil unless he will cry for help, it is commonly a considerable surprise and discomfiture to the man. The step down from an average state of content with himself to abject poverty of spirit is a deep step and must be taken with a shock. The pride of independence is broken for good. But whom God first breaks He afterwards melts. Sorrow softens, and the state which results from this twofold PROCESS of breaking and of softening—the attitude to God in which the "hammer" and the "fire" leave a man—is meekness. For I think this meekness is first of all a state towards God, not man. It is that tameness of spirit which ensues on the death of self-righteousness or self-assertion before our heavenly Father.

II. Let us next approach the text from its other side, the side of the promise. This

promise has a history in Scripture. It dates back as far as the call of Abraham. Its form then was a promise to inherit, not the earth, but the land, though one term is used for both with such STUDIED duality of reference as to baffle translation. Just as the "seed of Abraham" was an ambiguous expression, enclosing within its obvious national reference, as in a shell, a hidden kernel of spiritual significance, one day to burst and outgrow the national, so the promise of the land foreshadowed and enwrapt the much more magnificent promise of "the earth." From the worldly God wrests even this their chosen beatitude, and gathers up at last this crumb also for children's bread, that not even earth's old loveliness of material worth, and the primal blessing which it wore, may be lost or wasted. He will not let the saints lose what the saints count loss for Him.

J. Oswald Dykes, The Beatitudes of the Kingdom, p. 61.

The Meek and their Inheritance.

I. Who are the meek? whom, at least, would Christ be intending by the term? You know how it is generally APPLIED. He is meek, we say, who submits uncomplainingly and with gracious resignation to inevitable ills; or who bears patiently, without passionate resentment, without seeking to retaliate, insult or injury. But if we would understand what it was that Christ meant by this term, we ought perhaps to look back to the Scriptures from which He is quoting, and see how it is employed there. The meek, on the page of the Psalmist, are those who, in spite of what is calculated to irritate, to unsettle, to stagger, to dishearten, or to draw aside from adherence to the true, are found calmly, quietly persisting in their allegiance. And would not such be the meekness which Christ was contemplating—the meekness which, believing deeply, serenely holds on, in fidelity to its best vision, whatever there may be to vex or beguile?

II. Meekness, you will find, is frequently indicated in our sacred Scriptures as a prominent trait of the ideal teacher and the ideal governor; while we may think of it mostly in connection with pupils and with subjects, these Scriptures are found connecting it again and again with teaching and with governing. The meek governor is he who can be content to move slowly, to bide his time, to CO�TI�UE quietly steadfast in the apparently barren labour of laying sure foundations, that the building, however decayed, may be stable and firm—in which sense God Almighty is the meekest of governors.

III. What is the inheritance of the earth promised to the meek? Suppose we take the land, as we well may, to represent what is most solid, substantial, and enduring; is it not true that meekness tends to inherit that? Men exhaust themselves, wear themselves out, in anxious devisings and weary working for things—for pleasure, for influence, for repute, for standing—when, if nobly at rest from impetuous self-seeking, and surrendered to calm, undistracted persistence in truth and duty, they would wake to find themselves presently in ample possession of these; for "Blessed are the meek: for they shall inherit the earth."

S. A. Tipple, Sunday Morning at �orwood, p. 55.

CHARLES SIMEO�, "CHRISTIA� MEEK�ESS

Mat_5:5. Blessed are the meek: for they shall inherit the earth.

WHILST it is acknowledged on all hands, that Christianity far surpasses all other religions in the sublimity of its doctrines, few are aware how much it excels them also in the purity of its precepts. But we need go no further than to the words before us, to illustrate the superiority of the Christian code above all others. Whatever might assimilate us to ferocious beasts, has been a subject of praise among the heathen world. To contend with enemies, to revenge affronts, to be foremost in deeds of heroism, this has exalted men to deities: but to be of a meek and yielding spirit has been deemed rather an indication of weakness, and a reason for contempt. Yet this is the spirit which our blessed Lord particularly commands, and declares to be intimately connected with true happiness.

In vindication of his assertions, we propose to set before you,

I. The character here specified—

The disposition which distinguishes the persons here spoken of, is not that natural mildness and gentleness with which some are favoured even from the womb: (persons of this description may be as far from true Christian meekness, as others who are of a more violent temper:) but a meekness founded “in poverty of spirit,” and in “mourning for sin,” a fruit of the operation of the Spirit of God upon the soul [�ote: Gal_5:22-23.]. To view the Christian in the exercise of this grace, let us look at him,

1. In his conduct towards God—

[He no longer, like others, disputes against the word of God, or murmurs on ACCOU�T of the dealings of his Providence. Whatever God requires, appears, in his eyes, to be right [�ote: Psa_119:128.]: and whatever he does, though for the present it may be dark and inexplicable, is considered as wise and good. He dares not on any ACCOU�T to “reply against God [�ote: Rom_9:20.].” Instead of objecting to any declaration, command, or threatening, as “an hard saying,” he “trembles at it [�ote: Isa_66:2.];” and receives it with meekness as an engrafted word, “able to save his soul [�ote: Jam_1:21.].” He may have many and great trials; but instead of “fretting against the Lord,” he bows with humble submission, saying, “�ot my will, but thine be done.” “He is dumb, and openeth not his mouth,” from the consideration that it is done by a loving and gracious Father [�ote: Psa_39:9.].]

2. In his conduct towards men—

[He is courteous. If in his unconverted state he has been rough, severe, and harsh, he will not appear to the same advantage as one whose temper and habits have been

mild: but the operation of divine grace will be more conspicuous in him, by reason of the greatness of the change that has been produced. He is become a new man: all around him discern and feel the difference: as a husband, he is more tender; as a father, more kind; as a master, more gentle; as a member of society, more engaging. He is modest, affable, easy of access, and amiable in the whole of his deportment. There is nothing of an overbearing disposition in him, but a willingness that others should think and act for themselves as well as he. This is his character, as described by the pen of an inspired writer: he is “no brawler, but gentle, shewing all meekness to all men [�ote: Tit_3:2.].”

He is patient. Many in their natural state are so irritable, that it is impossible to please them long together: they are like the sea, tossed and agitated by every breath of wind. �ot so the person who has attained the character in the text. We say not, that he never speaks unadvisedly with his lips; for even Moses, the meekest of the human race, transgressed in this particular [�ote: Psa_106:33.]; and, if a man so bridled his tongue, as never in any instance to offend in word, he would be altogether perfect [�ote: Jam_3:2.]. But the Christian has attained such a measure of self-government, as “not to be easily provoked.” He is “slow to wrath, knowing that the wrath of man worketh not the righteousness of God [�ote: Jam_1:19-20.].” He accounts it “his glory to pass over a transgression [�ote: Pro_19:11.].” Where the offence committed is of such a nature as to require an expression of his displeasure, he endeavours so to guard his anger, so to temper it with love and pity; and so to restrain it both in measure and duration, that he may fulfil the precept, “Be angry, and sin not [�ote: Eph_4:26-27.].” He is particularly on his guard in relation to religious controversy. If his sentiments are represented as erroneous and absurd, instead of yielding immediately to vehemence and invective, he will “give a reason of the hope that is in him with meekness and fear [�ote: 1Pe_3:15.];” and will “instruct in meekness them that oppose themselves, if God peradventure may give them repentance to the acknowledging of the truth [�ote: 2Ti_2:25.].” If, on the other hand, it falls to his lot to reprove a fallen brother, he will endeavour to “restore such an one in the spirit of meekness, considering himself, lest he also be tempted [�ote: Gal_6:1.].”

He is forgiving. He may receive injuries like other men: but he will not resent them as others do. He knows that he is “not to recompense evil for evil unto any man,” but rather to “heap coals of fire on the head of his enemies,” if by any means he may at last melt them into love: “instead of being overcome of evil, he strives with all his might to overcome evil with good [�ote: Rom_12:17-21.].” The rule to which he endeavours to conform, is that which is laid down by our blessed Lord; (and who might so well require it of us, seeing that he himself exemplifies it so wonderfully towards all his people?) it is that of forgiving, not once, or seven times merely, but seventy times seven [�ote: Mat_18:21-22.]. In this indeed he labours to resemble Christ himself, “forbearing and forgiving others, even as Christ hath forgiven him [�ote: Col_3:13.].” He does not, it is true, receive to his bosom a person who is so constantly offending; nor is it necessary that he should, till the person himself be renewed in the spirit of his mind: but he will so far forgive, as to bear not the smallest ill-will towards him, but to be really glad of any opportunity to do him

good.]

Such, though in different degrees, is the true Christian. All do not attain the same eminence in these virtues; but all are distinguished for them in proportion to the grace they have received; nor can any man be ACCOU�TED a true Christian, unless he have “the ornament of a meek and quiet spirit, which is in the sight of God of great price [�ote: 1Pe_3:4.].”

If such a man is distinguished in the character he sustains, he is no less so in,

II. The blessedness he enjoys—

The �ew Testament encourages us principally by a hope of spiritual blessings: yet it sometimes gives us reason to expect also such as are temporal [�ote: 1Ti_4:8. Mat_6:33.]. That the promise here given to the meek is temporal, appears from the passage in the Psalms, from whence it is QUOTED [�ote: Psa_37:11.]: and it is indeed fulfilled to every one that answers to the character in the text.

1. He has fewer occasions of disquietude than others—

[Others, in addition to the common calamities of life, create trouble to themselves by their ungoverned tempers. When all would be peaceable and tranquil, they by their “grievous words stir up anger [�ote: Pro_15:1.].” As, to a man in a fever, every posture is uneasy, every food insipid, every office troublesome; so, to an impatient fretful man, every thing becomes a source of trouble and vexation. Both the one and the other are ready to think that people are in league, as it were, against them: but the disease is within themselves; and it is the soreness of their own flesh, not the hardness of the touch, that is in reality the source of their pain. But the man that is truly meek, cuts off, instead of multiplying, occasions of pain. By kindness and courtesy he disarms his adversary; and “by his soft words, he turneth away wrath [�ote: Pro_15:1.].” If he has himself inadvertently done wrong, he freely acknowledges his fault; and thus, by yielding, pacifieth even great offences [�ote: Ecc_10:4.].” If he have received an injury, the same disposition leads him to accept an acknowledgment, and not to insist on all the reparation which perhaps he might be justified in requiring. In many cases, he turns away his eyes from the evil that is done, and lets it pass unnoticed. In this manner he is kept from a thousand disputes which agitate others, and passes through life with half the troubles that vex and harass the world around him,]

2. He is less affected by those which do occur—

[The sturdy oak has often its branches broken off by a storm, or perhaps is torn up by the roots, whilst the supple reed sustains no injury at all. Thus the meek submissive Christian bears up under those trials which the stoutest of ungodly men would be unable to endure. He receives them as from the hand of God, and says, “Shall a living man complain, a man for the punishment of his sins [�ote: Lam_3:39.]?” “I will bear the indignation of the Lord, because I have sinned against him

[�ote: Mic_7:9.].” Even when men are the immediate causes of his troubles, he still looks, through the second causes, unto God the first cause of all; and says with Job, “The Lord gave, and the Lord hath taken away; blessed is the name of the Lord [�ote: Job_1:15; Job_1:17; Job_1:21.]!” How different is the state of such a man from one, who, “like a wild bull in a net,” foams and bellows with impotent U�AVAILI�G rage! The world is not like the same place to the two characters: to the one it is as the confines of hell; to the other, the portico of heaven.]

3. He is more tranquil in his own mind—

[This necessarily arises from the two preceding considerations: but it is true in another point of view: the meek person has the testimony of a good conscience, and enjoys the presence of his God; whilst those who arc destitute of that holy disposition, are of necessity unacquainted with these sources of heavenly consolation. As it is not possible for an impenitent unbelieving soul to taste that peace which passeth all understanding; so neither can one who is morose, or irritable, or vindictive: “His sins will hide good things from him, and will separate between him and his God [�ote: Isa_59:2.].

The promise in the text is supposed by many to refer to the land of Canaan; and to that as typical of heaven [�ote: ô ὴ í ã ῆ í .]. And certainly in this sense also it is fulfilled to those who are truly meek. Often do they, (and never more than when suffering for righteousness’ sake,) obtain Pisgah views of that promised land; and often are refreshed with the grapes of Eschol, even when most destitute of earthly comforts. In a word, they have a joy with which the stranger intermeddleth not, and which is an earnest and foretaste of their heavenly inheritance [�ote: Isa_29:19.].]

Address—

[Let St. Peter be heard in CO�FIRMATIO� of all that has been said [�ote: 1Pe_3:9-11.]: “Good days” are “a blessing” which God designs us “to inherit:” and a meek demeanour is the means by which we are to obtain it. Let us not, however, put any Christian grace in the place of Christ: it is He, and he alone, that can give us either peace with God, or peace in our own consciences — — — �evertheless, meekness, as a means, is conducive to happiness: and it is in vain to expect happiness, either in this world or in the next, if we do not attain it. “Who then is a wise man and endued with knowledge amongst you? let him shew out of a good conversation his works with meekness of wisdom [�ote: Jam_3:13.].”]

PULPIT, "Blessed are the meek. In this Beatitude our Lord still QUOTES Old Testament expressions. The phrase, "shah inherit the earth," comes even in Isa_60:21, only two verses before Isa_61:1, Isa_61:2, to which he has already referred. In the present copies of the LXX. it is found also in Isa_61:7, but there it is evidently a corruption. It occurs also in Psa_37:9, Psa_37:11, Psa_37:22, Psa_37:29, Psa_37:34; and since in the eleventh verse of the psalm it is directly said of the meek: "But the meek shall inherit the land (LXX., οἱδὲ πραεῖς κληρονοµήσουσιν γῆν )," it

is, doubtless, from this latter passage that our Lord borrows the phrase. The meaning attributed by our Lord to the word meek is not clear. The ordinary use of the words πραυς , πραυτης , in the �ew Testament refers solely to the relation of men to men, and this is the sense in which οἱπραεῖς is taken by most commentators here. But with this sense, taken barely and solely, there seems to be no satisfactory explanation of the position of the Beatitude. Psa_37:3 and Psa_37:4 refer to men in their relation to God; Psa_37:6, to say the least, includes the relation of men to God; what has Psa_37:5 to do here if it refers solely to the relation of men to men? It would have come very naturally either before or after Psa_37:9 ("the peacemakers"); but why here? The reason, however, for the position of the Beatitude lies in the true conception of meekness. While the thought is here primarily that of meekness exhibited towards men (as is evident from the implied contrast in they shall inherit the earth), yet meekness towards men is closely CO��ECTED with, and is the result of, meekness towards God. This is not exactly humility ( ταπεινοφροσύνη , which, as regards God, is equivalent to a sense of creatureliness or dependence; cf. Trench, 'Syn.,' § 42.). Meekness is rather the attitude of the soul towards another when that other is in a state of activity towards it. It is the attitude of the disciple to the teacher when teaching; of the son to the father when exercising his paternal authority; of the servant to the master when giving him orders. It is therefore essentially as APPLICABLE to the relation of man to God as to that of man to man. It is for this reason that we find åðòäåðò very frequently used of man's relation to God, in fact, more often than of man's relation to man; and this common meaning of åðò must be specially remembered here, where the phrase is taken directly from the Old Testament. Weiss ('Matthaus-ev.') objects to Tholuck adducing the evidence of the Hebrew words, on the ground that the Greek terms are used solely of the relation to man, and that this usage is kept to throughout the �ew Testament. But the latter statement is hardly true. For, not to mention Mat_11:29, in which the reference is doubtful, Jas_1:21 certainly refers to the meekness shown towards God in receiving his word. "The Scriptural πραότης ," says Trench, loc. cit.," is not in a man's outward behaviour only; nor yet in his relations to his fellow-men; as little in his mere natural disposition. Rather is it an inwrought grace of the soul; and the exercises of it are first and chiefly towards God (Mat_11:29; Jas_1:21). It is that temper of spirit in which we accept his dealings with us as good, and therefore without disputing or resisting; and it is closely linked with the ταπεωοφροσύνη , and follows directly upon it (Eph_4:2; Col_3:12; of. Zep_3:12), because it is only the humble heart which is also the meek; and which, as such, does not fight against God, and more or less struggle and contend with him." Yet, as this meekness must be felt towards God not only in his direct dealings with the soul, but also in his indirect dealings (i.e. by secondary means and agents), it must also be exhibited towards men. Meekness towards God necessarily issues in meekness towards men. Our Lord's concise teaching seizes, therefore, on this furthest expression of meekness. Thus it is not meekness in the relation of man to man barely staled, of which Christ here speaks, but meekness in the relation of man to man, with its prior and presupposed fact of meekness in the relation of man to God. Shall inherit the earth. In the Psalm this is equivalent to the land of Palestine, and the psalmist means that, though the wicked may have temporary power, yet God's true servants shall really and finally have dominion in the land. But what is

intended here? Probably our Lord's audience understood the phrase on his lips as a Messianic adaptation of the original meaning, and as therefore implying that those who manifested a meek reception of his will would obtain that full possession of the land of Palestine which was now DE�IED to the Israelites through the conquest of the Romans. But to our Lord, and to the evangelist who, years after, recorded them, the meaning of the words must have been much fuller, corresponding, in fact, to the true meaning of the "kingdom of heaven," viz. that the meek shall inherit—shall receive, as their rightful possession from their Father, the whole earth; renewed, it may be (Isa_11:6-9; Isa_65:25; Rev_21:1), but still the earth (Rom_8:21), with all the powers of nature therein implied. Of this the conquest of nature already gained through the civilization produced under Christianity is at once the promise and, though but in a small degree, the firstfruits.

BIBLICAL ILLUSTRATOR, "The meek.

Christian meekness

I. A general idea of this Christian virtue. It is not that mildness of temper which is natural to some people. This amiable disposition is manifest

(1) In the closet;

(2)In the family;

(3) In the Church;

(4) In the sanctuary;

(5) In the world.

II. Reasons why we should attend to the cultivation of this virtue.

1. In order to be conformed to the example of the Son of God.

2. In order to refute the calumnies of the infidel.

3. In obedience to the Scriptures.

III. The inheritance which is connected with its possession.

1. The meek shall inherit the present earth, and be happy in it.

2. They shall inherit the new earth. (J. Jordan.)

Benedictions, or the blessed life

I. What constitutes a meek spirit? Not a natural quietness of character-amiableness. A meek spirit is a spirit of goodwill and clemency: is placid and calm amidst the vexations and cares of life (1Pe_3:4); is tractable and submissive; forbearing and forgiving; bows to the rod of affliction.

II. The blessedness of this spirit. It is an evidence of our union to Christ-a unity with the spirit of the noble sufferers and martyrs of the past: enjoy the benefits of Divine providences “inherit the earth,” in a mystic sense, far superior to worldly possessions: enjoy a superior measure of the Spirit of God: shall in the end literally enjoy the earth. (W. Barker.)

There is a twofold meekness-towards God and towards man. Towards God implies two things.

I. Submission to His will.

1. Carrying ourselves calmly, without murmuring, under the dispensations of Providence.

2. Let God do what He will with me, I will submit.

II. Flexibility to His Word.

1. He is spiritually meek who conforms himself to the mind of God, and doth not quarrel with the instructions of the Word, but the corruptions of his heart.

2. How happy it is when the Word which comes with majesty is received with meekness. Meekness towards man consists in three things.

I. Bearing of injuries.

II. Forgiving of injuries.

III. Recompensing good for evil. (Thomas Watson.)

I. Conditions and circumstances.

1. In prosperity a meek, quiet, and humble spirit is not puffed up.

2. Does not esteem himself better because of his position.

3. Looks upon the good things he possesses as a gift from God.

4. Not as the reward of his own merit.

5. Not as the purchase of his own industry. He will consider that as much as he excels others in these outward gifts of fortune, so much they may excel him in the inward gifts of grace, in knowledge, in wisdom, in piety, and in virtue.

II. 1. In adversity, being of a meek and humble spirit, he will be contented with his condition.

2. Easy and quiet under all misfortune and affliction.

3. Will not envy those who are in a more flourishing condition: rather will rejoice thereat.

4. Though in want or pain, he will be glad that” others are at ease.

5. Would rather be miserable alone, than have sharers in his misfortune.

6. Will gladly accept and thankfully acknowledge help and relief from others.

III. A meek man will behave himself in relation to God, in a humble spirit.

1. Willing to be instructed by God.

2. Yielding a ready belief to all Divine revelations.

3. Cheerfully obedient to Divine command.

4. With prompt submission of self to the wisdom and will of God.

5. Patiently enduring inflictions and dispensations of God’s providence towards him.

IV. Meekness IN relation towards men consists in

(1) Owning the authority and dominion of our superiors;

(2) In acknowledging the equality of our equals;

(3) In thoughtfulness and care for our inferiors;

(4) In being free from malice towards those who have wronged us.

V. Blessed are the meek.

1. In that they have command over their passions.

2. In that they possess valour and fortitude.

3. In that they have everlasting peace of mind. (Bishop Ofspring Blackall, D. D.)

Christian meekness

I. It is the fruit of that humbleness of spirit and sorrow for sin of which the preceding beatitudes speak.

(1) It flows from Christian humility and

(2) penitential sorrow. It is

(3) acquiescence with God’s ways;

(4) Resignation to His will; and

(5) Subjection of the mind and judgment to the revelation He has made of His character and grace.

II. It is not only meekness in relation to God, but also meekness in relation to man.

(1) It is kindness to adversaries;

(2) Gentleness to foes;

(3) Submission for the sake of peace, on all occasions where principles are not required to be compromised, or the conscience violated;

(4) It is s principle of Christianity; and

(5) the existence of vital, solid religion in the heart. (J. E. Good.)

The chief adversaries of meekness

1.That irritableness which comes from untrained or overspent nerves.

2. Pride is an indefatigable enemy of meekness.

3. Conscience is a great adversary, as the world works, of meekness; it finds conscience in its way. (H. W. Beecher.)

Meekness not insensibility

There is no discord possible on the bassviol to a string that does not exist, or that has not been brought to any tension. (H. W. Beecher.)

Meekness more effective than severity

Behold the barren field. Everything sleeps or is dead. Call, now, to the winds in January. Call now, to the sheeting snows in February to redeem the field and the forest, and all their violence falls short. Call for nature’s rudest forces, that walk the earth invisible in rugged power, or storms and winds, and what change can violence work upon the dead field and the waking forest? Yet there is a prophecy of silence in the south, and there are winds that wander, rim before the coming sun. Now the morning comes earlier and the evening lingers later. Now milder heavens; now come birds, singing victory; more light, longer days, gentler heat, and, behold, death is slain and June is here, and in her lap all falls. The storms can no longer touch, nor frosts destroy. And so shall be the advancing forces of love and meekness, but not in January nor in February, nor in the March, in which the world is now hying, but in June and summer. (H. W. Beecher.)

Meekness generally successful

Look at it. A very proud father has a son. He naturally governs him with rigour and peremptoriness. He finds out that the boy has, in his visitations, allied himself prematurely with a family with which it is very desirable there should not be a connection. On hearing of it he rages and storms; and his wife says to him, “My dear, don’t you know that if you undertake to oppose this thing in that way, you will do more harm than good? Don’t you know that if you are violent with the boy you will only ratify him in his determination? “He recognizes that fact, and calms down. He goes to the boy and says pleasantly, “Well, nay son, how is it with you? I hear that you have been visiting.” “Yes,” says the boy, “I have.” “Well, I am very glad of it; where have you been?” “In Mr. So-and-So’s family.” “All! there are many excellent things in that family. I suppose you have become acquainted with the young people?” “Yes, sir.” “And it is very natural that young people should become attached to each other.” So he goes on with the conversation in a spirit of sweetness and gentleness, till, by and by, he has brought the young man round, and drawn him away from these dangerous grounds and connections. (H. W. Beecher.)

Anthony Blanc’s meekness

Anthony Blanc, one of Felix Neff’s earlier converts, was very earnest in winning souls to Christ. The enemies of the gospel were angry at his success, and used alike scoffs and threats against him. One night, as he was returning home from a religious meeting, he was followed by a man in a rage, who struck him a violent blow on the head. “May God forgive and bless you!” was Anthony’s quiet and Christian rejoinder. “Ah!” replied his assailant, furiously, “if God does not kill you, I’ll do it myself!” Some days afterwards Anthony met the same person in a narrow road, where two persons could hardly pass. “Now I shall be struck by him again,” he said to himself. But he was surprised, on approaching, to see this man, once so bitter towards him, reach out his hand, and say to him, in a tremulous voice, “Mr. Blanc, will you forgive me, and let all be over?” Thus, this disciple of Christ, by gentle and peaceful words, had made a friend of an enemy.

Inheritors

A poor Christian man, illustrating this text, said, “I went through my lord’s park, and the great house looked so grand. Well, I said, ‘Bless the Lord, it is a fine house.’ I didn’t envy it, bless the Lord! but I seemed so to enjoy the great house. I said, ‘That’s mine, surely; I enjoy it, I do.’ Then the sheep looked so nice, and the cattle and the horses; and I said, ‘Bless the Lord! they are all my Father’s, and they are all mine.’ I didn’t want to have them, but I did enjoy them so. And the

trees, and the grass, and the plantations, all looked so beautiful, I appeared to enjoy them so. I said, ‘Lord, they are all Lord-’s; but they’re all mine, too.’” And so they were. Well indeed would it have been for their proprietor, an unconverted man, had he been capable of enjoying them in the same sanctified manner. A missionary in Jamaica was once questioning the little black boys on the meaning of this text, and asked, “Who are the meek?” A boy answered, “Those who give soft answers to rough questions.” (Anecdotes.)

How different from the teaching of Christ is that of the great apostle of infidelity-David Hume!” Nothing,” says the latter, “carries a man through the world like a true, genuine, natural impudence.” The religion of a man whose morality is loose like this, could scarcely assume any other character than that of an unblushing scepticism and licentiousness.

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BAR�ES, "Blessed are they which do hunger ... - Hunger and thirst, here, are expressive of strong desire. Nothing would better express the strong desire which we ought to feel to obtain righteousness than hunger and thirst. No needs are so keen, none so imperiously demand supply, as these. They occur daily, and when long continued, as in case of those shipwrecked, and doomed to wander months or years over burning sands, with scarcely any drink or food, nothing is more distressing. An ardent desire for anything is often represented in the Scriptures by hunger and thirst, Psa_42:1-2; Psa_63:1-2. A desire for the blessings of pardon and peace; a deep sense of sin, and want, and wretchedness, is also represented by thirsting, Isa_55:1-2.

They shall be filled - They shall be satisfied as a hungry man is when supplied with food, or a thirsty man when supplied with drink. Those who are perishing for want of righteousness; those who feel that they are lost sinners and strongly desire to be holy, shall be thus satisfied. Never was there a desire to be holy which God was not willing to gratify, and the gospel of Christ has made provision to satisfy all who truly desire to be holy. See Isa_55:1-3; Isa_65:13; Joh_4:14; Joh_6:35; Joh_7:37-38; Psa_17:15.

CLARKE, "They which do hunger and thirst - As the body has its natural appetites of hunger and thirst for the food and drink suited to its nourishment, so has the soul. No being is indestructible or unfailing in its nature but God; no being is independent but him: as the body depends for its nourishment, health, and strength upon the earth, so does the soul upon heaven. Heavenly things cannot support the body; they are not suited to its nature: earthly things cannot support the soul, for the same reason. When the uneasy sensation termed hunger takes place in the stomach, we know we must get food or perish. When the soul is awakened to a tense of its wants, and begins to hunger and thirst after righteousness or holiness, which is its proper food, we know that it must be purified by the Holy Spirit, and be made a partaker of that living bread, Joh_8:48, or perish everlastingly. Now, as God never inspires a prayer but with a design to answer it, he who hungers and thirsts after the full salvation of God, may depend on being speedily and effectually blessed or satisfied, well-fed, as the word קןספבףטחףןםפבי implies. Strong and intense desire after any object has been, both by poets and orators, represented metaphorically by hunger and thirst. See the well-known words of Virgil, Aeneid iii. 55.

- Quid non mortalia pectora cogis,Auri sacra Fames!

“O cursed hunger after gold! what canst thou not influence the hearts of men to perpetrate?”

How frequently do we find, inexplebilis honorum Fames-Sitiens virtutis-famae Situs, the insatiable hunger after honor, a thirst for virtue, thirst after fame, and such like! Righteousness here is taken for all the blessings of the new covenant - all the graces of the Messiah’s kingdom -a full restoration to the image of God!

GILL, "Blessed are they which do hunger and thirst,.... Not after the riches, honours, and pleasures of this world, but

after righteousness; by which is meant, not justice and equity, as persons oppressed and injured; nor a moral, legal righteousness, which the generality of the Jewish nation were eagerly pursuing; but the justifying righteousness of Christ, which is imputed by God the Father, and received by faith. To "hunger and thirst" after this, supposes a want of righteousness, which is the case of all men; a sense of want of it, which is only perceived by persons spiritually enlightened; a discovery of the righteousness of Christ to them, which is made in the Gospel, and by the Spirit of God; a value for it, and a preference of it to all other righteousness; and an earnest desire after it, to be possessed of it, and found in it; and that nothing can be more grateful than that, because of its perfection, purity, suitableness, and use: happy souls are these,

for they shall be filled: with that righteousness, and with all other good things, in consequence of it; and particularly with joy and peace, which are the certain effects of it: or, "they shall be satisfied", that they have an interest in it; and so satisfied with it, that they shall never seek for any other righteousness, as a justifying one, in the sight of God; this being full, perfect, sufficient, and entirely complete.

HE�RY, " They that hunger and thirst after righteousness are happy, Mat_5:6. Some understand this as a further instance of our outward poverty, and a low condition in this world, which not only exposes men to injury and wrong, but makes it in vain for them to seek to have justice done to them; they hunger and thirst after it, but such is the power on the side of their oppressors, that they cannot have it; they desire only that which is just and equal, but it is denied

them by those that neither fear God nor regard men. This is a melancholy case! Yet, blessed are they, if they suffer these hardships for and with a good conscience; let them hope in God, who will see justice done, right take place, and will deliver the poor from their oppressors, Psa_103:6. Those who contentedly bear oppression, and quietly refer themselves to God to plead their cause, shall in due time be satisfied, abundantly satisfied, in the wisdom and kindness which shall be manifested in his appearances for them. But it is certainly to be understood spiritually, of such a desire as, being terminated on such an object, is gracious, and the work of God's grace in the soul, and qualifies for the gifts of the divine favour. 1. Righteousness is here put for all spiritual blessings. See Psa_24:5; Mat_6:33. They are purchased for us by the righteousness of Christ;conveyed and secured by the imputation of that righteousness to us; and confirmed by the faithfulness of God. To have Christ made of God to us righteousness, and to be made the righteousness of God in him; to have the whole man renewed in righteousness, so as to become a new man, and to bear the image of God; to have an interest in Christ and the promises - this is righteousness. 2. These we must hunger and thirst after. We must truly and really desire them, as one who is hungry and thirsty desires meat and drink, who cannot be satisfied with any thing but meat and drink, and will be satisfied with them, though other things be wanting. Our desires of spiritual blessings must be earnest and importunate; “Give me these, or else I die; every thing else is dross and chaff, unsatisfying; give me these, and I have enough, though I had nothing else.” Hunger and thirst are appetites that return frequently, and call for fresh satisfactions; so these holy desires rest not in any thing attained, but are carried out toward renewed pardons, and daily fresh supplies of grace. The quickened soul calls for constant meals of righteousness, grace to do the work of every day in its day, as duly as the living body calls for food. Those who hunger and thirst will labour for supplies; so we must not only desire spiritual blessings, but take pains for them in the use of the appointed means. Dr. Hammond, in his practical Catechism, distinguishes between hunger and thirst. Hunger is a desire of food to sustain, such as sanctifying righteousness. Thirst is the desire of drink to refresh, such as justifying righteousness, and the sense of our pardon.

Those who hunger and thirst after spiritual blessings, are blessed in those desires, and shall be filled with those blessings. (1.) They are blessed in those desires. Though all desires of grace are not grace (feigned, faint desires are not), yet such a desire as this is; it is an evidence of something good, and an earnest of something better. It is a desire of God's own raising, and he will not forsake the work of his own hands. Something or other the soul will be hungering and thirsting after; therefore they are blessed who fasten upon the right object, which is satisfying, and not deceiving; and do not pant after the dust of the earth, Amo_2:7; Isa_55:2. (2.) They shall be filled with those blessings. God will give them what they desire to complete their satisfaction. It is God only who can fill a soul, whose grace and favour are adequate to its just desires; and he will fill those with grace for grace, who, in a sense of their own emptiness, have recourse to his fulness. He fills the hungry (Luk_1:53), satiates them, Jer_31:25. The happiness of heaven will certainly fill the soul; their righteousness shall be complete, the favour of God and his image, both in their full perfection.

JAMISO�, "Blessed are they which do hunger and thirst after righteousness: for they shall be filled — “shall be saturated.” “From this verse,” says Tholuck, “the reference to the Old Testament background ceases.” Surprising! On the contrary, none of these beatitudes is more manifestly dug out of the rich mine of the Old Testament. Indeed, how could any one who found in the Old Testament “the poor in spirit,” and “the mourners in Zion,” doubt that he would also find those same characters also craving that righteousness which they feel and mourn their want of? But what is the precise meaning of “righteousness” here? Lutheran expositors, and some of our own, seem to have a hankering after that more restricted sense of the term in which it is used with reference to the sinner’s justification before God. (See Jer_23:6; Isa_45:24; Rom_4:6; 2Co_5:21). But, in so comprehensive a saying as this, it is clearly to be taken - as in Mat_5:10 also - in

a much wider sense, as denoting that spiritual and entire conformity to the law of God, under the want of which the saints groan, and the possession of which constitutes the only true saintship. The Old Testament dwells much on this righteousness, as that which alone God regards with approbation (Psa_11:7; Psa_23:3; Psa_106:3; Pro_12:28; Pro_16:31; Isa_64:5, etc.). As hunger and thirst are the keenest of our appetites, our Lord, by employing this figure here, plainly means “those whose deepest cravings are after spiritual blessings.” And in the Old Testament we find this craving variously expressed: “Hearken unto Me, ye that follow after righteousness, ye that seek the Lord” (Isa_51:1); “I have waited for Thy salvation, O Lord,” exclaimed dying Jacob (Gen_49:18); “My soul,” says the sweet Psalmist, “breaketh for the longing that it hath unto Thy judgments at all times” (Psa_119:20): and in similar breathings does he give vent to his deepest longings in that and other Psalms. Well, our Lord just takes up here - this blessed frame of mind, representing it as - the surest pledge of the coveted supplies, as it is the best preparative, and indeed itself the beginning of them. “They shall be saturated,” He says; they shall not only have what they so highly value and long to possess, but they shall have their fill of it. Not here, however. Even in the Old Testament this was well understood. “Deliver me,” says the Psalmist, in language which, beyond all doubt, stretches beyond the present scene, “from men of the world, which have their portion in this life: as for me, I shall behold Thy face in righteousness: I shall be satisfied, when I awake, with Thy likeness” (Psa_17:13-15). The foregoing beatitudes - the first four - represent the saints rather as conscious of their need of salvation, and acting suitably to that character, than as possessed of it. The next three are of a different kind - representing the saints as having now found salvation, and conducting themselves accordingly.

BARCLAY, "THE BLISS OF THE STARVI�G SPIRIT Matthew 5: 6

Blessed are they which do hunger and thirst after righteousness, for they shall be filled.

WORDS do not exist in isolation; they exist against a back-ground of experience and of thought; and the meaning of any word is conditioned by the background of the person who speaks it. That is particularly true of this beatitude. It would convey to those who heard it for the first time an impression which is quite different from the impression which it conveys to us.

The tact is that very few of us in modern conditions of life know what it is to be really hungry or really thirsty. In the ancient world it was very different. A working man's wage was the equivalent of eight pence a day, and, even making every allowance for the difference in the pur-chasing power of money, no man ever got fat on that wage. In the ancient world it was very different. A working man in Palestine ate meat only once a week, and in Palestine the working man and the day labourer were never far from the border-line of real hunger and actual starvation. It was still more so in the case of thirst. In the ancient world it was not

possible for the vast majority of people to turn a tap and find the clear, cold water pouring into their house. A man might be on a journey, and in the midst of it the hot wind which brought the sand-storm might begin to blow. There was nothing for him to do but to wrap his head in his burnous and turn his back to the wind, and wait, while the swirling sand filled his nostrils and his throat until he was like to suffocate for breath, and until he was parched with an imperious thirst. In the conditions of modern western life there is no parallel at all to that.

So, then, the hunger which this beatitude describes is no genteel hunger which could be satisfied with a mid-morning snack; the thirst of which it speaks is no thirst which could be slaked with a cup of coffee or an iced-drink. It is the hunger of the man who is starving for food, and of the man who will die unless he drinks.

Since that is so this beatitude is in reality a question and a challenge. In effect it demands, " How much do you want goodness? Do you want it as much as a starving man wants food, and as much as a man dying of thirst wants water? " How intense is our desire for goodness?

Most people have an instinctive desire for goodness, but that desire is wistful and nebulous rather than sharp and intense; and when the moment of decision comes they are not prepared to make the effort, the sacrifice which real goodness demands. Most people suffer from what Robert Louis Stevenson called " the malady of not wanting," It would obviously make the biggest difference in the world if we literally desired goodness more than anything else in the world.

When we approach this beatitude from that side it is the most demanding, and indeed the most frightening, of all the beatitudes. But nor only is it the most demanding beati-tude; in its own way it is a�o the most comforting beati-tude. At the back of it there is the meaning that the man who is blessed is not necessarily the man who attains and achieves this goodness, but the man who longs for it with his whole heart. If blessedness came only to him who achieved, then none would be blessed. But blessedness comes to the man who, in spite of failures and tailings, still clutches to him the passionate love of the highest. H. G. Wells somewhere said, "A man may be a bad musi-cian and yet be passionately in love with music." Robert

Louis Stevenson spoke of even those who have sunk to the lowest depths " clutching the remnants of virtue to them in the brothel and on the scaffold." Sir �orman Birkett, the famous lawyer and judge, was once speaking of the criminals with whom he had come in contact in his work. He spoke of the inextinguishable something in every man. Goodness, " the implacable hunter," is always at their heels. The worst of men is " condemned to some kind of nobility." The true wonder of man is not that he is a sinner, but that even in his sin he is haunted by goodness, that even in the mud he can never wholly forget the stars. David had always wished to build the Temple of God; he never achieved that ambition ; it was denied and forbidden to him; but God said to him, " Thou didst well that it was in thine heart " (I Kings 8: 18). In His mercy God judges us, not only by our achievements, but also by our dreams. Even if a man never attains goodness, if to the end of the day he is still hungering and thirsting for it, he is not shut out from blessedness.

There is one further point in this beatitude, a point which only emerges in the Greek. It is a rule of Greek grammar that verbs of hungering and thirsting are followed by the genitive case. The genitive case is the case which, in English, is expressed by the word of; of the man is the genitive case. The genitive which follows verbs of hunger-ing and thirsting in Greek is called the partitive genitive, that is the genitive of the part. The idea is this. The Greek said, " I hunger for of bread." It was some bread he desired, a part of the bread, not the whole loaf. The Greek said, " I thirst for of water." It was some water he desired, a drink of water, not all the water in the tank. But in this beatitude most unusually righteousness is in the direct accusative, and not in the normal genitive. �ow, when verbs of hungering and thirsting in Greek take the accusa-tive instead of the genitive, the meaning is that the hunger and the thirst is for the whole thing. To say I hunger for bread in the accusative means, I want the whole loaf. To say I thirst for water in the accusative means, I want the whole pitcher. Therefore the correct translation of this is:

Blessed are those who hunger and thirst for the whole of righteousness, for total righteousness, for complete righteousness.

That is in fact what people so seldom do. They are con-tent with a part of righteousness. A man, for instance, may

be a good man in the sense that, however hard one tried, one could not pin a moral fault on to him. His honesty, his morality, his respectability may be beyond question; but no one could go to that man and weep out a sorry story of failure on his breast; he would freeze, if he tried to do so. There can be a goodness which is accompanied with a hard-ness, a censoriousness, a lack of sympathy. Such a goodness is a partial goodness. On the other hand a man may have all kinds of faults; he may drink, and swear, and gamble, and lose his temper; and yet, if any one is in trouble, he would give him the last penny out of his pocket and the very coat off his back. Again that is a partial goodness. This beatitude says, it is not enough to be satisfied with a partial goodness. Blessed is the man who hungers and thirsts for the goodness which is total and complete. �either an icy faultlessness nor a faulty warm-heartedness is enough.

So, then, the translation of the fourth beatitude could run:

O THE BLISS OF THE MA� WHO LO�GS FOR TOTAL RIGHTEOUS�ESS AS A STARVI�G MA� LO�GS FOR FOOD, A�D A MA� PERISHI�G OF THIRST LO�GS FOR WATER, FOR THAT MA� WILL WILL BE TRULY SATISFIED!

COFFMA�, "Alas, how many there are who manifest no hunger or thirst after the things of God; and what shall be said of this innumerable multitude? Why do they feel no hunger, no thirst? Like the absence of ordinary hunger, this spiritual lack of hunger is due to the awful cancer of sin gnawing out the heart of the victim. Others, ALREADY in the final throes of spiritual starvation, are past hunger and thirst. Some have perverted their desires and have no true hunger and thirst for spiritual things remaining. The ravages of disease, perversion, and starvation are thus able to destroy that eagerness of the soul that men should have with reference to the things of God. Particular attention should be given to the scriptural meaning of the term "righteousness." "Righteousness," in the Scriptural view, means keeping God's commandments (Luke 1:6); is revealed in the gospel (Romans 1:17); and may be obtained in only one way, namely, by obedience to God's commandments, all of which "are" righteousness (Psalms 119:172).

They shall be filled ... The desire for righteousness is the only desire of man that can be truly and finally satisfied. Appetites of the flesh, all of them, can be satisfied only for the moment. The drunkard, for example, never satisfies his thirst, but must die, at last, still unsatisfied! Physical hunger, also, cannot be finally satisfied, except for the moment. Death always results, whatever the cause, when the hunger of body

cells can no longer be met. It is literally true that "Solid joys and lasting treasure, none but Zion's children know!"[4]

E�D�OTE:

[4] John �ewton, Hymn, "Glorious Things of Thee Are Spoken" (Chicago: Great Songs Press, 1960), Hymn �o. 545.

BE�SO�, "Matthew 5:6. Blessed are they which hunger and thirst after righteousness — That, instead of desiring the possessions of others, and endeavouring to obtain them by violence or deceit; and instead of coveting this world’s goods, sincerely, earnestly, and perseveringly desire universal holiness of heart and life, or deliverance from all sinful dispositions and practices, and a complete restoration of their souls to the image of God in which they were created: a just and beautiful description this of that fervent, constant, increasing, restless, and ACTIVE desire; of that holy ardour and vehemence of soul in pursuit of the most eminent degrees of universal goodness which will end in complete satisfaction: For they shall be filled — Shall obtain the righteousness which they hunger and thirst for, and be abundantly satisfied therewith.

CALVI�, "6.Happy are they who hunger To hunger and thirst is here, I think, used as a figurative expression, (366) and means to suffer poverty, to want the necessaries of life, and even to be defrauded of one’s right. Matthew says, who thirst after righteousness, and thus makes one class stand for all the rest. He represents more strongly the unworthy treatment which they have received, when he says that, though they are anxious, though they groan, they desire nothing but what is proper. “Happy are they who, though their wishes are so moderate, that they desire nothing to be granted to them but what is reasonable, are yet in a languishing condition, like persons who are famishing with hunger.” Though their distressing anxiety exposes them to the ridicule of others, yet it is a certain preparation for happiness: for at length they shall be satisfied God will one day listen to their groans, and satisfy their just desires for to Him, as we learn from the song of the Virgin, it belongs to fill the hungry with good things, (Luke 1:53.)

COKE, "Matthew 5:6. Blessed are they which do hunger, &c.— Our Saviour uses the ideas of hunger and thirst metaphorically, to express vehement desire. By righteousness seems to be meant that holiness which the Gospel teaches and recommends, in opposition to the righteousness of Scribes and Pharisees. So that the persons here said to hunger and thirst are those who earnestly long for and are sensible of the want of that salvation which is procured by the Lord JesusChrist. This beatitude, therefore, may be thus paraphrased: "Happy are they who, instead of desiring insatiably the possessions of others, and endeavouring to obtain them by violence or deceit, eagerly hunger and thirst after righteousness, and make it the delightful BUSI�ESS of life, in dependenceondivinegrace,to improve in all the branches of evangelical holiness and goodness: for they shall, through the grace of God in Christ Jesus, never be disappointedinthesepiouspursuits,butbeabundantlysatisfiedwiththerighteousness

which they seek, and be competently supplied with every necessary good." See Matthew 5:10. Proverbs 21:21. Matthew 6:33., Doddridge, and Wetstein.

DR. CO�STABLE, "As mentioned previously, Matthew always used the term "righteousness" in the sense of personal fidelity to God and His will (Matthew 3:15; cf. Psalms 42:2; Psalms 63:1; Amos 8:11-14). He never used it of imputed righteousness, justification. Therefore, the righteousness that the blessed hunger and thirst for is not salvation. It is personal holiness and, extending this desire more broadly, the desire that holiness may prevail among all people (cf. Matthew 6:10). When believers bewail their own and society's sinfulness and pray that God will send a revival to clean things up, they demonstrate a hunger and thirst for righteousness.

The encouraging promise of Jesus is that such people will eventually receive the answer to their prayers. Messiah will establish righteousness in the world when He sets up His kingdom (Isaiah 45:8; Isaiah 61:10-11; Isaiah 62:1-2; Jeremiah 23:16; Jeremiah 33:14-16; Daniel 9:24).

ELLICOTT, "(6) Which do hunger and thirst.—We seem in this to hear the lesson which our Lord had learnt from the recent experience of the wilderness. The craving of bodily hunger has become a parable of that higher yearning after righteousness, that thirsting after God, even as the hart desireth the water-brooks, which is certain, in the end, to gain its full fruition. Desires after earthly goods are frustrated, or end in satiety and weariness. To this only belongs the promise that they who thus “hunger and thirst” shall assuredly be filled. The same thoughts meet us again in the Gospel which in many respects is so unlike that of St. Matthew. (Comp. John 4:14; John 4:32).

BROADUS, "Matthew 5:6. Hunger and thirst. A natural and strong expression for desire, common in all languages. Luke (Luke 6:21) gives only 'hunger,' the other term merely expanding THE IMAGE; (compare Psalms 63:1) and does not say for what. (Compare above on Matthew 5:3) Righteousness here must not by any means be understood of imputed righteousness, but (as even Luther admits) of personal righteousness; the being and doing what is right, as in Matthew 3:15, Matthew 5:20; Luke 1:75, etc. The attempt (Schaff and others) to make it include both ideas, is futile. It is very doubtful whether the Pauline idea of imputed righteousness occurs anywhere in the Gospels, not even in John 16:10. Filled. The original word is of frequent occurrence, signifying to feed, to satisfy with food, originally used of feeding animals, in later Greek of feeding men. (Compare in Matthew 14:20, Luke 16:21; James 2:16; Philippians 4:12; Revelation 19:21) They who hunger and thirst for righteousness shall, under Messiah's reign, be fed full, completely satisfied. It of course does not mean satisfied once for all, so as to have no desire any more. That is here true which Wisdom says in Sirach (Ecclus.) Sirach 24:21, 'They that eat me shall still hunger, and they that drink me shall still thirst.' The Scriptures teach that this satisfaction will be progressive in the present life, and become perfect as we E�TER upon the perfect world.ג€”Observe (Tholuck) that after righteousness there follow three elements of righteousness, viz., pity, purity, peace.

GUZIK, ""Blessed are those who hunger and thirst for righteousness, for they shall be filled."

a. Blessed are those who hunger: This describes a profound hunger that cannot be satisfied by a snack. This is a longing that endures and is never completely satisfied on this side of eternity.

This passion is real, just like hunger and thirst are real.

This passion is natural, just like hunger and thirst are natural in a healthy person.

This passion is intense, just like hunger and thirst can be.

This passion can be painful, just like real hunger and thirst can cause pain.

This passion is a driving force, just like hunger and thirst can drive a man.

This passion is a sign of health, just like hunger and thirst show health.

b. Hunger and thirst for righteousness: We see Christians hungering for many things: power, authority, success, comfort, happiness - but how many hunger and thirst for righteousness?

i. It is good to remember that Jesus said this in a day and to a culture that really knew what it was to be hungry and thirsty. Modern man - at least in the western world - is often so distant from the basic needs of hunger and thirst that they also find it difficult to hunger and thirst after righteousness.

ii. "'Alas!' says he, 'it is not enough for me to know that my sin is forgiven. I have a fountain of sin within my heart, and bitter waters CO�TI�UALLY flow from it. Oh, that my nature could be changed, so that I, the lover of sin, could be made a lover of that which is good; that I, now full of evil, could become full of holiness!'" (Spurgeon)

iii. How does this hunger and thirst for righteousness express itself?

A man longs to have a righteous nature.

A man wants to be sanctified, to be made more holy.

A man longs to CO�TI�UE in God's righteousness.

A man longs to see righteousness PROMOTED in the world.

iv. "He hungers and thirsts after righteousness. He does not hunger and thirst that his own political party may get into power, but he does hunger and thirst that

righteousness may be done in the land. He does not hunger and thirst that his own opinions may come to the front, and that his own sect or denomination may increase in �UMBERS and influence, but he does desire that righteousness may come to the fore." (Spurgeon)

c. For they shall be filled: Jesus promised to fill the hungry; to fill them with as much as they could eat. This is a strange filling that both satisfies us and keeps us longing for more.

TRAPP, "VER 6. Blessed are those that hunger and thirst after righteousness] The righteousness of Christ both imputed and imparted ( iustitia imputata, impertita). This is in Christ for us, being wrought by his value and merit, and is called the righteousness of justification. This is in us from Christ, being wrought by his virtue and spirit, and is called the righteousness of sanctification. Both these the blessed must hunger and thirst after, that is, earnestly, and afflictim desire, as Rachel did for children, she must prevail or perish; as David did after the water of the well of Bethlehem, to the jeopardy of the lives of his three mightiest, 1 Chronicles 11:18; as the hunted hart (or, as the Septuagint readeth it, ח וכבצןע, hind) brayeth after the water brooks. The philosophers observe of the hart or hind, that being a beast thirsty by nature, when she is pursued by dogs, by reason of heat and loss of breath, her thirst is increased. (Aristot., Lucret., Oppian., Psalms 42:1) And in FEMALES the passions are stronger than in males; so that she breathes and brays after the brooks with utmost desire: so panteth the good soul after Christ, it panteth and fainteth, it breatheth and breaketh for the longing that it hath unto his righteousness at all times, Psalms 119:20. She fainteth with Jonathan, swooneth and is sick with the Spouse, yea, almost dead with that poor affamished Amalekite, 1 Samuel 30:12. And this spiritual appetite add affection ariseth from a deep and due sense and feeling of our want of Christ, whole Christ, and that there is an absolute necessity of every drop of his blood. There must be a sad and serious consideration of man’s misery and God’s mercy. Whence will arise (as in hunger and thirst), 1. A sense of pain in the stomach. 2. A want and emptiness. 3. An eager desire of supply from Christ, who is the true bread of life, and heavenly manna; the rock flowing with honey, and fountain of living water, that reviveth the fainting spirits of every true Jonathan and Samson, and makes them never to thirst again after the world’s tasteless fooleries: like as his mouth will not water after homely provision that hath lately tasted of delicate sustenance.

They shall be satisfied] Because true desires are the breathings of a broken heart, which God will not despise, Psalms 51:17. He poureth not the oil of his grace but into broken vessels. For indeed, whole vessels are full vessels, and so this precious liquor would run over and be spilt on the ground. There may be some faint desires (as of wishers and woulders) even in hell’s mouth; as Balaam desired to die the death of the righteous, but liked not to live their life; Pilate desired to know what is truth, but stayed not to know it; that faint merchant in the Gospel, that cheapened heaven of our Saviour, but was loth to go to the price of it. "The desire of the slothful killeth him," Proverbs 21:25; Matthew 19:22. These were but fits and flashes, and they came to nothing. Carnal men care not to seek, whom yet they

desire to find, saith Bernard ( Carnales non curant quaerere, quem tamen desiderant invenire; cupientes consequi, sed non et sequi); fain they would have Christ, but care not to make after him: as Herod had of a long time desired to see our Saviour, but never stirred out of doors to come where he was, Luke 23:8. But now, the desire of the righteous, that shall be satisfied, as Solomon hath it, that shall be well filled, as beasts are after a good bait (as our Saviour’s word here signifieth). est gramen aut קןספןם hoc proprie dicitur de armentis. �am קןספבףטחףןםפביpabulum. Desires, as they must be ardent and violent, such as will take no nay, or be set down with silence or sad answers (whence it is that desire and zeal go together, 2 Corinthians 7:11), so if they be right, they are ever seconded with endeavour after the thing desired. Hence the apostle contents not himself to say, "that if there be first a willing mind," God accepts, &c., 2 Corinthians 8:12, but presently adds, "�ow perform the doing of it; that as there was a readiness to will, so there may be a performance also;" that is, a sincere endeavour to perform: as a thirsty man will not long for drink only, but labour after it; or a covetous man wish for wealth, but strive to compass it. And thus to run is to attain; thus to will is to work; thus to desire is to do the will of our heavenly Father, who accepts pence for pounds, mites for millions, and ACCOU�TS us as good as we wish to be. He hath also promised to fill the hungry with good things, to rain down righteousness on the dry and parched ground, to fulfil the desires of them that fear him. So that it is but our asking and his giving; our opening the mouth and he will fill it; our hungering and his feeding; our thirsting and his watering; our open hand and his open heart. The oil failed not till the vessels failed: neither are we straitened in God till in our own bowels, 2 Corinthians 6:12; "Dear wife" (saith Lawrence Saunders the martyr), "riches have I none to leave behind, wherewith to endow you after the worldly manner; but that treasure of tasting how sweet Christ is to hungry consciences (whereof, I THA�K my Christ, I do feel part, and would feel more), that I bequeath unto you, and to the rest of my beloved in Christ, to retain the same in sense of heart always. Pray, pray: I am merry, and I trust I shall be, maugre the teeth of all the devils in hell. I utterly refuse myself, and resign me to my Christ, in whom I know I shall be strong, as he seeth needful." (Acts and Mon.)

�ISBET, "What does this mean for us?

I. For ourselves.—Remember that the blessing, the high place in the Kingdom, the real attainment of what they long for, is for those who hunger for goodness, in whose heart it is a real, passionate, unsatisfied craving. That does not mean that good is easy, that a few efforts, the breaking off of a few bad habits, the giving up of a few unlawful pleasures, will make us happy and contented. God does not REWARD moral effort thus. His surest reward, the surest sign of His loving approval, is when He shows us how much still is lacking—some new self, some new enterprise. How shall we nerve ourselves to the quest.

II. For others.—God has not set us each by himself to purify as best we may each his own heart, He has set us together. He has formed us into societies, one within another, binding us by a thousand links to our fellows, so that none can stand without helping others to stand, nor fall without dragging others down with them;

linking even generation to generation, so that the effect of our acts seems to echo through all time. We shall not love goodness, hunger, and thirst for it in ourselves, unless we love it, long and crave and cry, and strive to see it also ruling in the world about us. If it were true but of a few of us that our souls were filled with that sacred hunger, how would the world in which we move soften and grow pure and bright around us!

Dean Wickham.Illustration

‘There is a representation in the Catacombs, on Christian tombs, and as the first sign of Christian life, of a stag drinking eagerly at the silver stream. This is the true likeness of hungering and thirsting after righteousness. When we toil towards the close of our earthly course, or in any especial period of it; when we feel stifled by the sultry and suffocating sense of the hardness and selfishness of the world about us; when our breath is, as it were, choked by the dust and trifles and forms and fashions of the world’s vast machinery, we may still JOI� the cry, “I thirst for the refreshing sight of any pure, upright, generous spirit; I thirst for the day when I may drink freely of God’s boundless charity; I thirst for the day when I shall hear the sound of abundance of rain, and a higher heaven than that which now encloses us round.” Happy are they who, when they see generous deeds and hear of generous characters higher than their own, long to be like them.’

SERMO� BIBLE, "What is hunger? It is to want, to crave, to feel an aching sense of emptiness, to long for that for the lack of which the very life seems to fail, the wheels of being to move slower—to want and not to get. Hunger is the goad of nature that makes us work; but the natural man hungers for that which effort can gain him. He hungers for bread. He hungers for wealth, for ease, for honour, for affection. We expect of life and of human organizations of it that hunger of other kinds should gain its satisfaction. But the Christian hunger is hunger that must remain hunger. The very paradox of the blessing pronounced is that those who follow the shadow shall find it the substance: "they shall be filled." The impossible is, in a deeper sense, the possible, the real. It is those who clutch, as they think, the substance, the solid, CALCULABLE "good things of this world," who find them turn to emptiness in their grasp. What does the text mean for us?

I. For ourselves in our own hearts, remember that the blessing, the high place in the kingdom, the real attainment of what they long for, is for those who hunger for goodness, in whose heart it is a real, passionate, unsatisfied craving.

II. �ot for ourselves only. God has not set us each by himself to purify, as best we may, each his own heart. He has set us together. He has formed us into societies one with another, binding us by a thousand links to our fellows, so that none can stand without helping others to stand, nor fall without dragging others down with him; linking even generation to generation, so that the effect of our acts seems to echo through all time. We shall not love goodness, hunger and thirst for it, in ourselves,

unless we love it, long and crave and cry and strive to see it also ruling in the world about us.

III. "They shall be filled." To be filled is to be satisfied, and to be satisfied is to cease from hungering; and that in this case would be death, not life. Yet in many cases it is a truth which we can verify. Those that hunger most have most. It means (1) that those who long most to find good in this world find it most—in place sundreamed of, in hearts given up as desperate. (2) That if they do not see it, those who look on see the wilderness round them blossoming; and, even if they do not fully realize it, that must carry peace into their hearts and joy of the Holy Ghost. (3) That God's chief way of rewarding effort is TO OPE� the way to further effort.

E. C. Wickham, Wellington College Sermons, p. 51.

I. Though springing out of the three first Beatitudes, which I call the circle of humiliation, there is a new element apparent in this fourth one. These were negative: they weakened, they lowered, they discouraged; they were the emptying, saddening, and bruising, consequent on a knowledge of sin. This one, on the contrary, is POSITIVE and strong. It lifts itself up with wholesome and cheerful desire, and reaches out after far and high achievements in virtue. It is when Christian experience has plunged to the bottom and touched ground that, like the fabled giant, it leaps up with mightiest resolve to win heaven.

II. The features of special blessedness in the moral appetite of the Christian next deserve notice. (1) The Christian appetite has in it this excellent blessedness—that it has found the right object of desire. The soul's true food has been set before his eyes, and he has been taught to hunger after that. The hunger of a Christian soul after righteousness is now a hunger simply to be like Jesus, a hunger whetted evermore by the vision of Him in His beauty. The conformity of righteousness is desired now, not as conformity to a hard or cold imperative from heaven, but as assimilation through sympathy to the very heart which for ever beats and glows in holy love within the Beloved of our hearts. (2) A second blessedness, and the central one, ATTACHED to this Christian appetite for righteousness is that it shall be filled. Those who have tasted once of the Lord's grace need never suffer the pain and hopeless consumption of unsatisfied desire; but they ought to have a hunger, more regular, if less painful—hunger day by day for daily bread. Satisfaction, contentment for Christian men, there can be none short of righteousness in its supreme form—the righteousness of the Son's perfect likeness to the Father's character. For that let us hunger on; after that let us thirst: so shall ours be the blessedness, first, of desire, and then the better blessedness of attainment; for we "shall be filled."

J. Oswald Dykes, The Beatitudes of the Kingdom; see also The Manifesto of the King, p. 81.

SERMO� BIBLE, " The next quality which our Saviour blesses is thus expressed:

"They who hunger and thirst after righteousness." He does not say those who have attained righteousness, but those who have a hungering and craving after that which they, perhaps, have not reached; and, perhaps, which they never, in this life, may fully attain to; but which to seek after is the truest ambition of the children of God. When we look out into the world, when we see how much there is of falsehood and injustice and oppression all around, there is one consoling thought, and that is to see some who are filled with earnest desire to make things better than they are. There is a representation in the Catacombs, on Christian tombs, and as the first sign of Christian life, of a stag drinking eagerly at the silver stream. This is the true likeness of hungering and thirsting after righteousness. When we toil towards the close of our earthly course, or in any especial period of it; when we feel stifled by the sultry and suffocating sense of the hardness and selfishness of the world about us; when our breath is, as it were, choked by the dust and trifles and forms and fashions of the world's vast machinery, we may still join the cry, "I thirst, for the refreshing sight of any pure, upright, generous spirit; I thirst, for the day when I may drink freely of God's boundless charity; I thirst, for the day when I shall hear the sound of abundance of rain, and a higher heaven than that which now encloses us round." Happy are they who, when they see generous deeds and hear of generous characters higher than their own, long to be like them. It is our BUSI�ESS to keep up the chase; not to cease our efforts to quench this thirst; never to be weary in well-doing; and to believe that in this hunger and thirst is the spring of true religion.

A. P. Stanley, Christian World Pulpit, vol. xx., p. 8.

CHARLES SIMEO�, "HU�GERI�G A�D THIRSTI�G AFTER RIGHTEOUS�ESS

Mat_5:6. Blessed are they which do hunger and thirst after righteousness; for they shall be filled.

ME� naturally desire happiness: but they know not in what it is to be found. The philosophers of old wearied themselves in vain to find out what was man’s chief good. But our blessed Lord has informed us wherein it consists: it is found in holiness alone; which, when embodied, as it were, and exercised in all its branches, renders us completely blessed. In this sense we understand the words of our text; wherein are set forth,

I. The distinctive character of a Christian—

It is a gross perversion of Scripture to interpret this passage as relating to the righteousness of Christ: for though it is true that every Christian desires to be clothed in that righteousness, and shall, in consequence of that desire, obtain his wishes, yet it is not the truth contained in the words before us: they certainly relate to that inward righteousness which every Christian must possess, and to that “holiness, without which no man shall see the Lord.”

�ow the character of every Christian is, that he desires holiness,

1. Supremely—

[Other desires are not eradicated from the human breast: the natural appetites remain after our conversion the same as before, except as they are restrained and governed by a higher principle. In proportion, indeed, as religion gains an ascendant in the soul, those words will be verified, “He that eateth and drinketh of the water that Christ will give him, shall never thirst [�ote: Joh_4:14.].” But from the very commencement of the divine life, all earthly things sink in the Christian’s estimation, and are ACCOU�TED as dung and dross in comparison of the Divine image. In this sense “Christ is all” to him [�ote: Col_3:11. Christ here means THE IMAGE of Christ. See Disc. on that passage.]: and he can say, “Whom have I in heaven but thee? and there is none upon earth that I desire in comparison of thee.”]

2. Constantly—

[While other desires remain in the heart, they will of course occasionally rise in opposition to the better principle: but the prevailing desire of the soul is after holiness. “The flesh may lust against the Spirit,” and seem for a moment to triumph over it: but “the Spirit will lust and strive against the flesh [�ote: Gal_5:17.],” till it has vanquished its rebellious motions. The needle may be driven by violence from its accustomed position: but its attractions are ever towards the pole; and it will never rest till it has RESUMED its wonted place. Its momentary diversion serves but to prove its fixed habitual inclination. In like manner, temptation itself, in rousing up the soul to action, calls forth its heavenly tendencies, and displays the holy energies with which it is endued.]

3. Insatiably—

[Every other desire may be satiated; but the more of spiritual nourishment we receive, the more will our hunger and thirst after it be increased. St. Paul himself could not sit down contented; but forgetting what he had attained, he reached forth for higher degrees of holiness [�ote: Php_3:13.]. It is only “when we awake up after the perfect likeness of our God, that we shall be satisfied with it [�ote: Psa_17:15.].”]

Truly enviable will this state appear, if we consider,

II. The blessedness annexed to it—

To be filled with good and nutritious food is the utmost that the bodily appetite can desire. It is in this sense that we are to understand the promise in the text. The person who hungers and thirsts after righteousness, shall be made,

1. Truly righteous—

[There is a negative kind of holiness, which is neither pleasing to God nor profitable to man: it consists merely in an abstinence from open sin, and a discharge of external duties. But real holiness pervades the whole man: it comprehends the whole circle of divine graces: it reaches to the thoughts and desires of the heart; and assimilates us to God in all his communicable perfections. �ow this is that with which the true Christian shall be filled: in all his dispositions towards God and man, he shall be changed: he shall not only be delivered from all that would injure his character among men, but shall be “transformed into the very image of his God in righteousness and true holiness.”]

2. Progressively righteous—

[That degree of perfection to which Christians may attain, is not gained at once. All the members of the new man, as well as of the material body, do indeed exist at the moment of our birth: but they are then in a state of infantine weakness: and their arrival at a state of maturity is a gradual work. �ow this work shall be advanced in the souls of those who earnestly desire it: “they shall hold on their way, growing stronger and stronger [�ote: Job_17:9.];” and, like the risen sun, “shine brighter and brighter unto the perfect day [�ote: Pro_4:18.].” “The Lord will perfect that which concerneth them [�ote: Psa_138:8.],” and “carry on his work until the day of Christ [�ote: Php_1:6.].”]

3. Perfectly righteous—

[Though absolute perfection is not to be attained in this life, yet every righteous person may expect it, as the completion of his wishes, and the consummation of his bliss. The moment that his soul is released from this frail tabernacle, it shall bid an everlasting farewell to sin and sorrow. The hunger and thirst which characterize him in this world, will then cease for ever: there will remain to him no heights unattained, no wishes unaccomplished: his soul will be “filled” with the desired good, yea, filled to the utmost extent of its capacity.]

APPLICATIO�—

[Are there those who, instead of hungering and thirsting after righteousness, despise it? Tell me, will ye despise it in the day of judgment? will ye despise it, when ye shall see the difference that is put between the godly and the ungodly? And what is that which ye prefer to it? Can ye say of your pleasures, your riches, or your honours, what our Lord says of righteousness? shall ye certainly be filled with those things? or if ye were, would they ever render you truly blessed? Go, ask of Solomon, or ask of any who have made the experiment; and see whether, in their sober moments, they will not confess those things to be “vanity and vexation of spirit?” O “spend not your money any more for that which is not bread, nor labour for that which satisfieth not; but eat ye that which is good, and let your soul be satisfied with fatness [�ote: Isa_55:2-3.].”

Are there those who rest in a form of religion? Know that it is not the form, but the

power, of godliness that God requires. The Pharisees of old abounded in outward duties; but “except your righteousness exceed theirs, ye shall in no case E�TER into the kingdom of heaven.” That which you must desire, that which you must attain, is an universal change both of heart and life: you must become new creatures: old things must pass away, and all things become new.”

Are there any discouraged because of the small proficiency they have made in holiness? Doubtless this is a matter of lamentation to the best of men. If indeed we are excusing ourselves, and pacifying our consciences from the idea that in this frail state we cannot but commit sin, we are deceiving our own souls; for “he that is born of God, sinneth not [�ote: 1Jn_3:9.];” that is, he allows not himself in any sin, whether of excess or defect; whether of commission or of omission. But if “our souls are really athirst for God, and we are panting after him, as the hart after the water-brooks,” we need not fear. God will ere long “fill the hungry with good things;” “he will satisfy the longing soul, and replenish every sorrowful soul.” The very idea of hunger is a painful sensation of want; and if holiness be the object of that appetite, all shall be well, yea, and all is well: “that soul is blessed, and shall be filled.”]

PULPIT,�"They�which�do�hunger�and�thirst.�The�APPLICATION�of�the�figure�of�PULPIT,�"They�which�do�hunger�and�thirst.�The�APPLICATION�of�the�figure�of�PULPIT,�"They�which�do�hunger�and�thirst.�The�APPLICATION�of�the�figure�of�PULPIT,�"They�which�do�hunger�and�thirst.�The�APPLICATION�of�the�figure�of�

eating�and�drinking�to�spiritual�things�(cf.�Luk_eating�and�drinking�to�spiritual�things�(cf.�Luk_eating�and�drinking�to�spiritual�things�(cf.�Luk_eating�and�drinking�to�spiritual�things�(cf.�Luk_22222222::::30303030)�is�not�infrequent�in�the�Old�)�is�not�infrequent�in�the�Old�)�is�not�infrequent�in�the�Old�)�is�not�infrequent�in�the�Old�

Testament;�e.g.�Isa_Testament;�e.g.�Isa_Testament;�e.g.�Isa_Testament;�e.g.�Isa_55555555::::1111.�Yet�the�thought�here�is�not�the�actual�PARTICIPATION,�.�Yet�the�thought�here�is�not�the�actual�PARTICIPATION,�.�Yet�the�thought�here�is�not�the�actual�PARTICIPATION,�.�Yet�the�thought�here�is�not�the�actual�PARTICIPATION,�

but�the�craving.�The�Benediction�marks�a�distinct�stage�in�our�Lord's�argument.�He�but�the�craving.�The�Benediction�marks�a�distinct�stage�in�our�Lord's�argument.�He�but�the�craving.�The�Benediction�marks�a�distinct�stage�in�our�Lord's�argument.�He�but�the�craving.�The�Benediction�marks�a�distinct�stage�in�our�Lord's�argument.�He�

spoke�first�of�the�consciously�poor�in�their�spirit;�next�of�those�who�mourned�over�their�spoke�first�of�the�consciously�poor�in�their�spirit;�next�of�those�who�mourned�over�their�spoke�first�of�the�consciously�poor�in�their�spirit;�next�of�those�who�mourned�over�their�spoke�first�of�the�consciously�poor�in�their�spirit;�next�of�those�who�mourned�over�their�

poverty;�then�of�those�who�were�ready�to�receive�whatever�teaching�or�chastisement�poverty;�then�of�those�who�were�ready�to�receive�whatever�teaching�or�chastisement�poverty;�then�of�those�who�were�ready�to�receive�whatever�teaching�or�chastisement�poverty;�then�of�those�who�were�ready�to�receive�whatever�teaching�or�chastisement�

might�be�given�them;�here�of�those�who�had�an�earnest�longing�for�that�right�relation�to�might�be�given�them;�here�of�those�who�had�an�earnest�longing�for�that�right�relation�to�might�be�given�them;�here�of�those�who�had�an�earnest�longing�for�that�right�relation�to�might�be�given�them;�here�of�those�who�had�an�earnest�longing�for�that�right�relation�to�

God�in�which�they�were�so�lacking.�This�is�the�positive�stage.�Intense�longing,�such�as�God�in�which�they�were�so�lacking.�This�is�the�positive�stage.�Intense�longing,�such�as�God�in�which�they�were�so�lacking.�This�is�the�positive�stage.�Intense�longing,�such�as�God�in�which�they�were�so�lacking.�This�is�the�positive�stage.�Intense�longing,�such�as�

can�only�be�compared�to�that�of�a�starving�man�for�food,�is�sure�of�satisfaction.�After�can�only�be�compared�to�that�of�a�starving�man�for�food,�is�sure�of�satisfaction.�After�can�only�be�compared�to�that�of�a�starving�man�for�food,�is�sure�of�satisfaction.�After�can�only�be�compared�to�that�of�a�starving�man�for�food,�is�sure�of�satisfaction.�After�

righteousness�(�righteousness�(�righteousness�(�righteousness�(�τ8τ8τ8τ8ν�ν�ν�ν�δικαιοσύδικαιοσύδικαιοσύδικαιοσύνην�).�Observe:νην�).�Observe:νην�).�Observe:νην�).�Observe:

((((1111)�The�accusative.�In�Greek�writers�)�The�accusative.�In�Greek�writers�)�The�accusative.�In�Greek�writers�)�The�accusative.�In�Greek�writers�πεινάπεινάπεινάπεινάω�and�ω�and�ω�and�ω�and�διψάδιψάδιψάδιψάω�are�regularly�followed�by�the�ω�are�regularly�followed�by�the�ω�are�regularly�followed�by�the�ω�are�regularly�followed�by�the�

genitive.�Here�by�the�accusative;�for�the�desire�is�after�the�whole�object,�and�not�after�a�genitive.�Here�by�the�accusative;�for�the�desire�is�after�the�whole�object,�and�not�after�a�genitive.�Here�by�the�accusative;�for�the�desire�is�after�the�whole�object,�and�not�after�a�genitive.�Here�by�the�accusative;�for�the�desire�is�after�the�whole�object,�and�not�after�a�

part�of�it�(cf.�Weiss;�also�Bishop�Westcott,�on�Heb_part�of�it�(cf.�Weiss;�also�Bishop�Westcott,�on�Heb_part�of�it�(cf.�Weiss;�also�Bishop�Westcott,�on�Heb_part�of�it�(cf.�Weiss;�also�Bishop�Westcott,�on�Heb_6666::::4444,�Heb_,�Heb_,�Heb_,�Heb_6666::::5555).).).).

((((2222)�The�article.�It�idealizes.�There�is�but�one�righteousness�worthy�of�the�name,�and�for�)�The�article.�It�idealizes.�There�is�but�one�righteousness�worthy�of�the�name,�and�for�)�The�article.�It�idealizes.�There�is�but�one�righteousness�worthy�of�the�name,�and�for�)�The�article.�It�idealizes.�There�is�but�one�righteousness�worthy�of�the�name,�and�for�

this�and�all�that�it�includes,�both�in�standing�before�God�and�in�relation�to�men,�the�this�and�all�that�it�includes,�both�in�standing�before�God�and�in�relation�to�men,�the�this�and�all�that�it�includes,�both�in�standing�before�God�and�in�relation�to�men,�the�this�and�all�that�it�includes,�both�in�standing�before�God�and�in�relation�to�men,�the�

soul�longs.�How�it�is�to�be�obtained�Christ�does�not�here�say.�For�they.�Emphatic,�as�soul�longs.�How�it�is�to�be�obtained�Christ�does�not�here�say.�For�they.�Emphatic,�as�soul�longs.�How�it�is�to�be�obtained�Christ�does�not�here�say.�For�they.�Emphatic,�as�soul�longs.�How�it�is�to�be�obtained�Christ�does�not�here�say.�For�they.�Emphatic,�as�

always�(Isa_always�(Isa_always�(Isa_always�(Isa_55555555::::3333,�NOTE).�Shall�be�filled�(�,�NOTE).�Shall�be�filled�(�,�NOTE).�Shall�be�filled�(�,�NOTE).�Shall�be�filled�(�χορτασθήχορτασθήχορτασθήχορτασθήσονται�);�vide�Bishop�Lightfoot�on�σονται�);�vide�Bishop�Lightfoot�on�σονται�);�vide�Bishop�Lightfoot�on�σονται�);�vide�Bishop�Lightfoot�on�

Php_Php_Php_Php_4444::::12121212.�Properly�of�animals�being�fed�with�fodder�(�.�Properly�of�animals�being�fed�with�fodder�(�.�Properly�of�animals�being�fed�with�fodder�(�.�Properly�of�animals�being�fed�with�fodder�(�χόχόχόχόρτος�);�cf.�Rev_ρτος�);�cf.�Rev_ρτος�);�cf.�Rev_ρτος�);�cf.�Rev_19191919::::21212121,�"All�the�,�"All�the�,�"All�the�,�"All�the�

birds�were�filled�(�birds�were�filled�(�birds�were�filled�(�birds�were�filled�(�UχορτάUχορτάUχορτάUχορτάσθησαν�)�with�their�flesh."�At�first�only�used�of�men�σθησαν�)�with�their�flesh."�At�first�only�used�of�men�σθησαν�)�with�their�flesh."�At�first�only�used�of�men�σθησαν�)�with�their�flesh."�At�first�only�used�of�men�

depreciatingly,�afterwards�readily.�Rare�in�the�sense�of�moral�and�spiritual�satisfaction�depreciatingly,�afterwards�readily.�Rare�in�the�sense�of�moral�and�spiritual�satisfaction�depreciatingly,�afterwards�readily.�Rare�in�the�sense�of�moral�and�spiritual�satisfaction�depreciatingly,�afterwards�readily.�Rare�in�the�sense�of�moral�and�spiritual�satisfaction�

(cf.�Psa_(cf.�Psa_(cf.�Psa_(cf.�Psa_17171717::::15151515).�When�shall�they�be�filled?�As�in�the�case�of�Rev_).�When�shall�they�be�filled?�As�in�the�case�of�Rev_).�When�shall�they�be�filled?�As�in�the�case�of�Rev_).�When�shall�they�be�filled?�As�in�the�case�of�Rev_19191919::::3333,�Rev_,�Rev_,�Rev_,�Rev_19191919::::4444,�now�,�now�,�now�,�now�

in�part,�fully�hereafter.�"St.�Austin,�wondering�at�the�overflowing�measure�of�God's�in�part,�fully�hereafter.�"St.�Austin,�wondering�at�the�overflowing�measure�of�God's�in�part,�fully�hereafter.�"St.�Austin,�wondering�at�the�overflowing�measure�of�God's�in�part,�fully�hereafter.�"St.�Austin,�wondering�at�the�overflowing�measure�of�God's�

Spirit�in�the�Apostles'�hearts,�observes�that�the�reason�why�they�were�so�full�of�God�was�Spirit�in�the�Apostles'�hearts,�observes�that�the�reason�why�they�were�so�full�of�God�was�Spirit�in�the�Apostles'�hearts,�observes�that�the�reason�why�they�were�so�full�of�God�was�Spirit�in�the�Apostles'�hearts,�observes�that�the�reason�why�they�were�so�full�of�God�was�

because�they�were�so�empty�of�his�creatures.�'They�were�very�full,'�he�says,�'because�they�because�they�were�so�empty�of�his�creatures.�'They�were�very�full,'�he�says,�'because�they�because�they�were�so�empty�of�his�creatures.�'They�were�very�full,'�he�says,�'because�they�because�they�were�so�empty�of�his�creatures.�'They�were�very�full,'�he�says,�'because�they�

were�very�empty'"�(Anon.,�in�Ford).�That�on�earth,�but�in�heaven�with�all�the�saintswere�very�empty'"�(Anon.,�in�Ford).�That�on�earth,�but�in�heaven�with�all�the�saintswere�very�empty'"�(Anon.,�in�Ford).�That�on�earth,�but�in�heaven�with�all�the�saintswere�very�empty'"�(Anon.,�in�Ford).�That�on�earth,�but�in�heaven�with�all�the�saints————

''Ever�filled�and�ever�seeking,�what�they�have�they�still�desire,''Ever�filled�and�ever�seeking,�what�they�have�they�still�desire,''Ever�filled�and�ever�seeking,�what�they�have�they�still�desire,''Ever�filled�and�ever�seeking,�what�they�have�they�still�desire,

Hunger�there�shall�fret�them�never,�nor�satiety�shall�tire,Hunger�there�shall�fret�them�never,�nor�satiety�shall�tire,Hunger�there�shall�fret�them�never,�nor�satiety�shall�tire,Hunger�there�shall�fret�them�never,�nor�satiety�shall�tire,————

Still�enjoying�whilst�aspiring,�in�their�joy�they�still�aspire."Still�enjoying�whilst�aspiring,�in�their�joy�they�still�aspire."Still�enjoying�whilst�aspiring,�in�their�joy�they�still�aspire."Still�enjoying�whilst�aspiring,�in�their�joy�they�still�aspire."

BIBLICAL�ILLUSTRATOR,�"BIBLICAL�ILLUSTRATOR,�"BIBLICAL�ILLUSTRATOR,�"BIBLICAL�ILLUSTRATOR,�"They�which�do�hunger�and�thirst.They�which�do�hunger�and�thirst.They�which�do�hunger�and�thirst.They�which�do�hunger�and�thirst.

Righteousness�desiredRighteousness�desiredRighteousness�desiredRighteousness�desired

I.�I.�I.�I.�A�few�features�of�the�disposition�here�commended.�The�term�righteousness�is�variously�used.

1111.�.�.�.�Sometimes�it�signifies�rectitude.

2222.�.�.�.�Sometimes�imputed�righteousness.

3333.�.�.�.�Sometimes�personal�righteousness.�But�here�it�means-

((((1111))))�A�death�unto�sin;

((((2222))))�A�renunciation�of�the�world;

((((3333))))�A�deliberate�choice�of�God.

II.�II.�II.�II.�Trace�this�disposition�to�its�legitimate�source.

III.�III.�III.�III.�Attend�to�the�gracious�statement�made�respecting�the�possession�of�this�disposition.

1111.�.�.�.�It�implies�that�their�desires�shall�be�satisfied.

2222.�.�.�.�It�implies�a�plenitude�of�satisfaction.

3333.�.�.�.�The�text�implies�the�stability�of�the�promise,�that�this�satisfaction�is�sure.

To�conclude-

1111.�.�.�.�Is�the�disposition�possessed�by�us?

2222.�.�.�.�Have�you�an�ardent�desire�for�righteousness.�(J.�Jordan.)

A�test�of�heavenly�citizenshipA�test�of�heavenly�citizenshipA�test�of�heavenly�citizenshipA�test�of�heavenly�citizenship

I.�I.�I.�I.�An�object�of�Christian�desire-righteousness.�This�is�conformity�to�God’s�will.�God�is�righteous.

1111.�.�.�.�Personal�purity.

2222.�.�.�.�It�also�takes�the�form�of�doing�right.

II.�II.�II.�II.�This�object�is�a�matter�of�desire.

1111.�.�.�.�The�desire�for�righteousness�is�present�more�or�less�in�most�men.

2222.�.�.�.�The�attention�is�not�drawn�to�its�possession,�but�to�the�desire�for�it.

III.�III.�III.�III.�The�attainment�of�this�object.�They�shall�have�righteousness.

1111.�.�.�.�The�desire�for�righteousness�is�met�by�the�actual�presence�of�sin.�Jesus�died�that�sin�might�

be�removed.

2222.�.�.�.�The�desire�for�righteousness�is�met�and�apparently�hindered�by�the�moral�feebleness�of�

our�moral�nature.�The�Holy�Ghost�is�given�to�him.

IV.�IV.�IV.�IV.�The�possession�of�this�object�is�happiness.�(W.�Butcher.)

I.�I.�I.�I.�The�vastness�and�intensty�of�the�religious�life.�Hunger�and�thirst�are�primitive�appetites;�they�

cover�life.

II.�II.�II.�II.�The�glory�Of�the�religious�life.�We�assimilate�the�strength�of�what�we�feed�on.

III.�III.�III.�III.�The�progressiveness�of�the�religious�life.

IV.�IV.�IV.�IV.�The�satisfaction�of�the�religious�life.�(T.�T.�Sherlock,�B.�A.)

HeartHeartHeartHeart----cravingscravingscravingscravings

1111.�.�.�.�Man�may�be�measured�by�his�desires.

2222.�.�.�.�Righteousness�a�supreme�object�of�desire.

3333.�.�.�.�The�desire�is�the�measure�of�the�supply.

4444.�.�.�.�A�real�desire�culminates�in�action,�hunger�drives�to�work.�(G.�Elliot.)

The�want�of�spiritual�appetiteThe�want�of�spiritual�appetiteThe�want�of�spiritual�appetiteThe�want�of�spiritual�appetite

1111.�.�.�.�Desire�is�a�condition�and�prophecy�of�religious�attainments.

2222.�.�.�.�This�law�of�desire�explains�our�spiritual�poverty.

3333.�.�.�.�This�want�of�appetite�for�righteousness�is�the�curse�of�mankind.�(Am.�Hem.�Monthly.)

Longing�for�righteousnessLonging�for�righteousnessLonging�for�righteousnessLonging�for�righteousness

I.�I.�I.�I.�He�who�would�have�the�blessing�promised�in�the�text,�must�want�righteousness-as�a�hungry�

man�wants�food.�This�tests�the�value�of�our�superficial�professions.�In�order�to�this�longing�he�

must�perceive�the�intrinsic�worth�of�the�thing�desired.

II.�II.�II.�II.�What�is�here�meant�by�righteousness.

1111.�.�.�.�It�is�not�the�single�virtue�of�justice�or�rectitude.�It�implies�the�essence�of�the�thing,�a�state�

of�mind�and�heart;�a�soil�out�of�which�all�single�virtues�grow.

2222.�.�.�.�It�is�not�merely�a�desire�to�see�righteous-mess�prevailing�in�the�world�at�large.

3333.�.�.�.�It�is�a�desire�not�merely�for�doing�righteously,�but�for�being�righteous.

III.�III.�III.�III.�The�result.�I�fear�some�are�not�hungering�for�righteousness,�but�for�the�rewards�of�

righteousness.�Worldly�good�cannot�fill�man.�Intellectual�attainment�cannot.�Goodness�will�

satisfy.�There�is�no�condition�where�we�cannot�be�satisfied�in�the�enjoyment�of�righteousness.�

Goodness�does�not�forsake�a�man.�(E.�H.�Chaplin.)

I.�I.�I.�I.�The�state�or�condition�described.

1111.�.�.�.�What�righteousness�is�it?�God’s�justifying�righteousness.�The�necessity�for�it�is�deeply�felt.�

This�hungering�is�a�special�condition�of�mind,�an�indication�of�healthy,�spiritual�life.

II.�II.�II.�II.�The�blessedness�of�this�state�of�mind.�Satisfied�because�it�quenches�the�desire�of�sin.�A�mark�

of�the�Divine�favour.�Security�and�permanency�of�the�blessing.�Identical�with�that�of�the�glorified�

in�heaven.�(W.�Barker.)

I.I.I.I.�What�is�this�righteousness?

II.�II.�II.�II.�What�is�it�that�leads�persons�thus�to�hunger�and�thirst?�A�sense�of�insufficiency�and�

dissatisfaction�in�all�created�things;�a�sense�of�guilt;�a�perception�of�the�utter�inefficacy�of�all�

human�prescriptions�to�remove�sin�or�supply�righteousness;�a�discovery�of�that�righteousness�

which�is�“�unto�all�and�upon�all�that�believe.”

III.�III.�III.�III.�Those�who�thus�hunger�and�thirst�are�pronounced�blessed.�Because�it�is�the�evidence�of�a�

new�nature-acceptance�with�God.�They�are�drawn�off�from�the�disappointing�and�perplexing�

pursuits�of�the�things�of�this�world;�they�are�“filled”-satisfied-with�righteousness,�happiness,�and�

finally�with�the�likeness�of�God,�etc.�We�learn�that�real�religion�is�a�matter�of�personal�

experience.�(Dr.�J.�Cramming.)

See�here�at�what�a�low�price�God�sets�heavenly�things;�it�is�but�hungering�and�thirsting.

I.�I.�I.�I.�Do�but�hunger�and�you�shall�have�righteousness.

((((1111))))�Hunger�less�after�the�world�and

((((2222))))�more�after�righteousness.

((((3333))))�Say�concerning�spiritual�things:�“Lord,�evermore�give�me�this�bread.”

((((4444))))�Hunger�after�that�righteousness�which�delivereth�from�death.

II.�II.�II.�II.�If�we�do�not�thirst�here,�we�shall�thirst�when�it�is�too�late.

((((1111))))�If�we�do�not�thirst�as�David�did�(Psa_42:2),

((((2222))))�we�shall�thirst�as�Dives�did,�for�a�drop�of�water.

((((3333))))�Oh,�is�it�not�better�to�thirst�for�righteousness�while�it�is�to�be�had,�than�to�thirst�for�

mercy�when�there�is�none�to�be�had?�(Thomas�Watson.)

What�an�encouragement�is�this�to�hunger�after�righteousness!�Such�shall�be�filled.�God�chargeth�

us�to�fill�the�hungry�(Isa_58:10).�He�blames�those�who�do�not�fill�the�hungry�(Isa_32:6).�And�do�

we�think�He�will�be�slack�in�that�which�He�blames�us�for�not�doing?�God�is�a�fountain.�If�we�bring�

the�vessels�of�our�desires�to�this�fountain,�He�is�able�to�fill�them.�The�fulness�in�God�is:-

I.�I.�I.�I.�An�infinite�fulness.

((((1111))))�Though�He�fill�us,�yet�He�hath�never�the�less�Himself.

((((2222))))�As�it�hath�its�resplendency,�so

((((3333))))�its�redundancy.�It�is�inexhaustible�and�fathomless,

II.�II.�II.�II.�It�is�a�constant�fulness.

1111.�.�.�.�The�fulness�of�the�creature�is�mutable.�It�ebbs�and�changeth.

2222.�.�.�.�God’s�fulness�is�overflowing�and�everflowing.

3333.�.�.�.�It�is�a�never-failing�goodness.

III.�III.�III.�III.�God�fills�the�hungry�soul�with-

1111.�.�.�.�Grace.�Grace�is�filling�because�suitable�to�the�soul.

2222.�.�.�.�Peace.�Israel�had�honey�out�of�the�rock;�this�honey�of�peace�comes�out�of�the�rock�Christ.

3333.�.�.�.�Bliss.�Glory�is�a�filling�thing.�When�a�Christian�awakes�out�of�the�sleep�of�death,�then�he�

shall�be�satisfied.�Then�shall�the�soul�be�filled�brimful.�(Thomas�Watson.)

I.I.I.I.�What�is�here�meant�by�righteousness.

1111.�.�.�.�Actual�and�inherent�righteousness;�living�a�life�in�sincere�and�perfect�obedience�to�all�the�

laws�of�God.

2222.�.�.�.�Imputed�righteousness.

II.�II.�II.�II.�What�is�it�to�hunger�and�thirst�after�righteousness?

1111.�.�.�.�TO�contend�fiercely�and�fight�manfully�against�our�spiritual�adversaries.

2222.�.�.�.�To�desire�ardently�and�intensely�for�spiritual�sustenance.

3333.�.�.�.�To�discharge�our�duty�in�every�point�to�the�best�of�our�skill�and�power.

4444.�.�.�.�To�willingly�suffer�hunger,�thirst,�cold,�nakedness,�and�the�want�of�anything�necessary�for�

the�support�and�comfort�of�life,�rather�than�knowingly�transgress�any�point�of�duty.�(Bishop�

Ofspring�Blackall,�D.�D.)

Soul�starvation�a�sad�and�guilty�thingSoul�starvation�a�sad�and�guilty�thingSoul�starvation�a�sad�and�guilty�thingSoul�starvation�a�sad�and�guilty�thing

The�utter�starving�of�the�soul,�if�we�could�see�it�as�we�see�other�things,�would�strike�us�as�one�of�

the�saddest�of�things.�When�the�shepherd,�over�in�New�York,�had�a�house�for�the�reception�of�

orphan�children,�and�on�inspection�it�was�found�that�the�soup�was�very�thin,�that�there�was�but�

little�of�it,�that�the�food�was�most�stingily�dealt�out,�and�that�these�children�were�gradually�

coming�to�be�skin�and�bones�by�starvation�charity,�the�whole�city�flamed�with�indignation.�They�

threw�open�the�door�of�the�cell,�and�seized�him�by�the�throat,�and�pitched�him�in�ignominiously.�

But�look�into�your�own�soul�and�see�how�the�things�that�are�nearest�to�God�are�shut�up�in�you.�

While�your�awakened�appetites�and�passions�are�fully�clothed,�and�are�walking�up�and�down�the�

palace�of�your�soul,�having�their�own�way,�I�hear�a�faint�cry�in�some�remote�chamber�thereof.�It�is�

conscience�moaning�and�pleading�for�food;�and.�I�hear�the�thundering�rap�of�passions�on�the�

door�as�they�say,�“Hush!�Be�still!�Are�you�never�going�to�sleep?�Will�you�never�die?”�In�another�

quarter�I�hear�the�soul�crying�for�food.�“What�ails�you?”�is�the�response;�and�a�bone�is�thrown�in�

for�it�to�gnaw�on.�(Beecher.)

Righteousness�manyRighteousness�manyRighteousness�manyRighteousness�many----sidedsidedsidedsided

It�is�not�merely�the�single�virtue�of�justice�or�rectitude-in�fact,�no�virtue�is�absolutely�single,�if�we�

look�at�it�closely.�A�man�cannot�really�have�one�virtue,�and�but�one,�genuine�and�complete.�He�

cannot�have�one�without�having�all�virtues�and�all�graces,�for�no�one�virtue�or�grace�is�complete�

without�the�intermingling�of�the�life�and�reciprocal�action�of�all�the�rest.�We�make�a�great�

mistake�if�we�suppose�otherwise.�There�have�been�men�who�could�play�delightful�music�on�one�

string�of�the�violin,�but�there�never�was�a�man�who�could�produce�the�harmonies�of�heaven�in�his�

soul�by�one-stringed�virtue.�Can�a�man�be�thoroughly�and�strictly�honest,�and�at�the�same�time�be�

a�selfish�man?�Can�he�be�temperate.�Suppose�a�man,�for�instance,�pursuing�a�course�of�virtue,�a�

course�of�temperance,�or�of�rectitude,�has�the�promise�that�he�shall�be�wealthy,�and�that�he�shall�

have�long�life-shall�make�a�fortune,�and�shall�be�respected.�This�is�all�very�good;�but�what�is�the�

essence�of�all�this’?�It�is�in�being�righteous;�that�is�the�great�blessing.�So�that�if�you�have�a�long�

life,�it�is�a�righteous�life;�and�if�you�have�wealth,�it�is�righteous�wealth,�as�you�make�a�righteous�

use�and�disposition�of�it.�With�this,�any�condition�is�blessed;�without�it,�no�condition�is�blessed.�So�

the�essence�of�all�promises�is�in�the�possession�of�this�intrinsic�righteousness.�(E.�H.�Chaplin.)

Moral�hunger�a�developing�energyMoral�hunger�a�developing�energyMoral�hunger�a�developing�energyMoral�hunger�a�developing�energy

Now,�the�same�law�prevails�in�the�mind.�That�is�to�say,�outward�activity�grows�from�some�sort�of�

inward�uneasiness�or�impulse.�Hunger�existing�in�the�body�works�outwardly,�first,�into�that�

industry�which�supplies�it,�and�then�enlarges�gradually,�and�inspires�a�more�complex�industry.�

And�so�almost;�all�of�life�in�its�upper�sphere�proceeds�from�a�kind�of�hunger�which�exists�in�the�

soul.�Some�yearning,�or�longing,�or�action,�or�some�faculty�developing�itself�and�working�to�

produce�its�appropriate�gratification-this�is�the�analogue;�and�the�character,�as�formed�by�the�

faculties,�answers�to�the�industrial�creations�produced�by�sensations�of�hunger�and�thirst�in�the�

body.�(Beecher.)

7�7�7�7�Blessed�are�the�merciful,Blessed�are�the�merciful,Blessed�are�the�merciful,Blessed�are�the�merciful,

����������������for�they�will�be�shown�mercy.for�they�will�be�shown�mercy.for�they�will�be�shown�mercy.for�they�will�be�shown�mercy.

BARNES,�"BARNES,�"BARNES,�"BARNES,�"Blessed�are�the�merciful�Blessed�are�the�merciful�Blessed�are�the�merciful�Blessed�are�the�merciful�---- That�is,�those�who�are�so�affected�by�the�sufferings�of�

others�as�to�be�disposed�to�alleviate�them.�This�is�given�as�an�evidence�of�piety,�and�it�is�said�that�

they�who�show�mercy�to�others�shall�obtain�it.�The�same�sentiment�is�found�in�Mat_10:42;�

“Whosoever�shall�give�to�drink�unto�one�of�these�little�ones�a�cup�of�cold�water�only,�in�the�name�

of�a�disciple,�verily�I�say�unto�you�he�shall�in�no�wise�lose�his�reward.”�See�also�Mat_25:34-40.�

This�should�be�done�with�a�wish�to�glorify�God;�that�is,�in�obedience�to�his�commandments,�and�

with�a�desire�that�he�should�be�honored,�and�with�a�feeling�that�we�are�benefiting�one�of�his�

creatures.�Then�he�will�regard�it�as�done�to�him,�and�will�reward�us.�See�the�sentiment�of�this�

verse,�that�the�merciful�shall�obtain�mercy,�more�fully�expressed�in�2Sa_22:26-27;�and�in�Psa_

18:25-26.

Nowhere�do�we�imitate�God�more�than�in�showing�mercy.�In�nothing�does�God�delight�more�

than�in�the�exercise�of�mercy,�Exo_34:6;�Eze_33:11;�1Ti_2:4;�2Pe_3:9.�To�us,�guilty�sinners;�to�us,�

wretched,�dying,�and�exposed�to�eternal�woe,�he�has�shown�his�mercy�by�giving�his�Son�to�die�for�

us;�by�expressing�his�willingness�to�pardon�and�save�us;�and�by�sending�his�Spirit�to�renew�and�

sanctify�our�hearts.�Each�day�of�our�life,�each�hour,�and�each�moment,�we�partake�of�his�

undeserved�mercy.�All�the�blessings�we�enjoy�are�proofs�of�his�mercy.�If�we,�then,�show�mercy�to�

the�poor,�the�wretched,�the�guilty,�it�shows�that�we�are�like�God.�We�have�his�spirit,�and�shall�not�

lose�our�reward.�And�we�have�abundant�opportunity�to�do�it.�Our�world�is�full�of�guilt�and�woe,�

which�we�may�help�to�relieve;�and�every�day�of�our�lives�we�have�opportunity,�by�helping�the�poor�

and�wretched,�and�by�forgiving�those�who�injure�us,�to�show�that�we�are�like�God.�See�the�notes�

at�Mat_6:14-15.

CLARKE,�"CLARKE,�"CLARKE,�"CLARKE,�"The�merciful�The�merciful�The�merciful�The�merciful�---- The�word�mercy,�among�the�Jews,�signified�two�things:�the�pardon�

of�injuries,�and�almsgiving.�Our�Lord�undoubtedly�takes�it�in�its�fullest�latitude�here.�To�know�the�

nature�of�mercy,�we�have�only�to�consult�the�grammatical�meaning�of�the�Latin�word�

misericordia,�from�which�ours�is�derived.�It�is�composed�of�two�words:�miserans,�pitying,�and�cor,�

the�heart;�or�miseria�cordis,�pain�of�heart.�Mercy�supposes�two�things:

1. A�distressed�object:�and,

2. A�disposition�of�the�heart,�through�which�it�is�affected�at�the�sight�of�such�an�object.

This�virtue,�therefore,�is�no�other�than�a�lively�emotion�of�the�heart,�which�is�excited�by�the�

discovery�of�any�creature’s�misery;�and�such�an�emotion�as�manifests�itself�outwardly,�by�effects�

suited�to�its�nature.�The�merciful�man�is�here�termed�by�our�Lordוכוחלשם�,�fromוכוןע�,�which�is�

generally�derived�from�the�Hebrewחיל� chil, to be in pain, as a woman in travail: or from ילל

galal, to cry, or lament grievously; because a merciful man enters into the miseries of his

neighbor, feels for and mourns with him.

They shall obtain mercy - Mercy is not purchased but at the price of mercy itself; and even this price is a gift of the mercy of God. What mercy can those vindictive persons expect, who forgive nothing, and are always ready to improve every advantage they have of avenging themselves? Whatever mercy a man shows to another, God will take care to show the same to him. The following elegant and nervous saying of one of our best poets is worthy of the reader’s most serious attention: -

“The quality of mercy is not strained;It droppeth as the gentle rain from heavenUpon the place beneath. It is twice blessed;It blesseth him who gives, and him who takes:’Tis mightiest in the mightiest: it becomesThe throned monarch better than his crownIt is an attribute of God himself;And earthly power doth then show likest God’s,When mercy seasons justice. -Though justice be thy plea, consider this,That, in the course of justice, none of usShould see salvation. We do pray for mercy;And that same prayer doth teach us all to renderThe deeds of mercy. -Why, all the souls that are, were forfeit once:And he who might the ’vantage best have tookFound out the remedy. How would you be,If He who is the top of judgment shouldBut judge you as you are? O! think on that;And mercy then will breathe within your lips,Like man, new madeHow shalt thou hope for mercy, rend’ring none?”

In the tract Shabbath, fol. 151, there is a saying very like this of our Lord.

“He who shows mercy to men, God will show mercy to him: but to him who shows no mercy to man, God will show no mercy.

GILL, "Blessed are the merciful,.... Who show mercy to the bodies of men, to those that are poor, indigent, and miserable, in their outward circumstances; by both sympathizing with them, and distributing unto them; not only making use of expressions of pity and concern; but communicating with readiness and cheerfulness, with affection and tenderness, and with a view to the glory of God: who also show mercy to the souls of men, by instructing such as are ignorant, giving them good counsel and advice: reproving them for sin, praying for them, forgiving injuries done by them, and by comforting those that are cast down. To show mercy is very delightful to, and desirable by God; it is what he requires, and is one of the weightier matters of the law; it is very ornamental to a child of God, and what makes him more like to his heavenly Father. The

happiness of such persons is this, that

they shall obtain mercy; from man, whenever they are attended with any

uncomfortable circumstances of life; כל�מרחם�מרחמין�עליו, "whoever is merciful", men show

mercy to him (d): and from God, through Christ; which is free, sovereign, abundant, and eternal. Men are said to obtain this, when they are regenerated, and called by grace; and when they have a discovery, and an application, of the forgiveness of their sins: but here, it seems to design those supplies of grace and mercy, which merciful persons may expect to find and obtain, at the throne of grace, to help them in time of need; and who shall not only obtain mercy of God in this life, but in the world to come, in the great day of the Lord; for which the Apostle prayed for Onesiphorus, 2Ti_1:18.

HE�RY, "The merciful are happy, Mat_5:7. This, like the rest, is a paradox; for the merciful are not taken to be the wisest, nor are likely to be the richest; yet Christ pronounces them blessed. Those are the merciful, who are piously and charitably inclined to pity, help, and succour persons in misery. A man may be truly merciful, who has not wherewithal to be bountiful or liberal; and then God accepts the willing mind. We must not only bear our own afflictions patiently, but we must, by Christian sympathy, partake of the afflictions of our brethren; pity must be shown (Job_6:14), and bowels of mercy put on (Col_3:12); and, being put on, they must put forth themselves in contributing all we can for the assistance of those who are any way in misery. We must have compassion on the souls of others, and help them; pity the ignorant, and instruct them; the careless, and warn them; those who are in a state of sin, and snatch them as brands out of the burning. We must have compassion on those who are melancholy and in sorrow, and comfort them (Job_16:5); on those whom we have advantage against, and not be rigorous and severe with them; on those who are in want, and supply them; which if we refuse to do, whatever we pretend, we shut up the bowels of our compassion,Jam_2:15, Jam_2:16; 1Jo_3:17. Draw out they soul by dealing thy bread to the hungry, Isa_58:7, Isa_58:10. Nay, a good man is merciful to his beast.

Now as to the merciful. 1. They are blessed; so it was said in the Old Testament; Blessed is he that considers the poor, Psa_41:1. Herein they resemble God, whose goodness is his glory; in being merciful as he is merciful, we are, in our measure, perfect as he is perfect. It is an evidence of love to God; it will be a satisfaction to ourselves, to be any way instrumental for the benefit of others. One of the purest and most refined delights in this world, is that of doing good. In this word, Blessed are the merciful, is included that saying of Christ, which otherwise we find not in the gospels, It is more blessed to give than to receive, Act_20:35. 2. They shall obtain mercy; mercy with men,when they need it; he that watereth, shall be watered also himself (we know not how soon we may stand in need of kindness, and therefore should be kind); but especially mercy with God, for with the merciful he will show himself merciful, Psa_18:25. The most merciful and charitable cannot pretend to merit, but must fly to mercy. The merciful shall find with God sparing mercy (Mat_6:14), supplying mercy (Pro_19:17), sustaining mercy (Psa_41:2), mercy in that day (2Ti_1:18); may, they shall inherit the kingdom prepared for them (Mat_25:34, Mat_25:35); whereas they shall have judgment without mercy (which can be nothing short of hell-fire) who have shown no mercy.

JAMISO�, "Blessed are the merciful: for they shall obtain mercy—Beautiful is the connection between this and the preceding beatitude. The one has a

natural tendency to beget the other. As for the words, they seem directly fetched from Psa_18:25, “With the merciful Thou wilt show Thyself merciful.” Not that our mercifulness comes absolutely first. On the contrary, our Lord Himself expressly teaches us that God’s method is to awaken in us compassion towards our fellow men by His own exercise of it, in so stupendous a way and measure, towards ourselves. In the parable of the unmerciful debtor, the servant to whom his lord forgave ten thousand talents was naturally expected to exercise the small measure of the same compassion required for forgiving his fellow servant’s debt of a hundred pence; and it is only when, instead of this, he relentlessly imprisoned him till he should pay it up, that his lord’s indignation was roused, and he who was designed for a vessel of mercy is treated as a vessel of wrath (Mat_18:23-35; and see Mat_5:23, Mat_5:24; Mat_6:15; Jam_2:13). “According to the view given in Scripture,” says Trench most justly, “the Christian stands in a middle point, between a mercy received and a mercy yet needed. Sometimes the first is urged upon him as an argument for showing mercy - ’forgiving one another, as Christ forgave you’ (Col_3:13; Eph_4:32): sometimes the last - ’Blessed are the merciful: for they shall obtain mercy’; ‘Forgive, and ye shall be forgiven’ (Luk_6:37; Jam_5:9). And thus, while he is ever to look back on the mercy received as the source and motive of the mercy which he shows, he also looks forward to the mercy which he yet needs, and which he is assured that the merciful - according to what Bengel beautifully calls the benigna talio(‘the gracious requital’) of the kingdom of God - shall receive, as a new provocation to its abundant exercise.” The foretastes and beginnings of this judicial recompense are richly experienced here below: its perfection is reserved for that day when, from His great white throne, the King shall say, “Come, ye blessed of My Father, inherit the kingdom prepared for you from the foundation of the world; for I was an hungered, and thirsty, and a stranger, and naked, and sick, and in prison, and ye ministered unto Me.” Yes, thus He acted towards us while on earth, even laying down His life for us; and He will not, He cannot disown, in the merciful, the image of Himself.

COFFMA�, "All types of unmerciful conduct are condemned by this verse. Cruel amusements, punishments, speeches, newspaper articles, letters - in SHORT, ALL kinds of unmerciful and inhumane behavior are proscribed by the Son of God in this beatitude. Such things are forever excluded from the kingdom of heaven. Specific mention should also be made of cruel judgments of other people (Matthew 7:1) and cruel refusal to forgive those who sin against us (Matthew 6:15).

The quality of mercy is not strained. It droppeth as the gentle rain from heaven Upon the place beneath. It is twice bless'd: It blesses him that gives and him that takes. 'Tis mightiest in the mightiest. It becomes The throned monarch better than his crown.[5]SIZE>They shall obtain mercy ... This is to say that those who are merciful toward others shall receive for themselves mercy from Almighty God.

E�D�OTE:

[5] William Shakespeare, Merchant of Venice, Act IV, Scene 1.

CALVI�, "7.Happy are the merciful This paradox, too, contradicts the judgment of

men. (367) The world reckons those men to be happy, who give themselves no concern about the distresses of others, but consult their own ease. Christ says that those are happy, who are not only prepared to endure their own afflictions, but to take a share in the afflictions of others, — who ASSIST the wretched, — who willingly take part with those who are in distress, — who clothe themselves, as it were, with the same affections, that they may be more readily disposed to render them assistance. He adds, for they shall obtain mercy, — not only with God, but also among men, whose minds God will dispose to the exercise of humanity. (368) Though the whole world may sometimes be ungrateful, and may return the very worst REWARD to those who have done acts of kindness to them, it ought to be reckoned enough, that grace is laid up with God for the merciful and humane, so that they, in their turn, will find him to be gracious and merciful, (Psalms 103:8.)

BE�SO�, "Matthew 5:7. Blessed [or happy] are the merciful — The tender-hearted, compassionate, kind, and beneficent, who, being inwardly affected with the infirmities, necessities, and miseries of their fellow-creatures, and feeling them as their own, with tender sympathy endeavour, as they have ability, to relieve them; and who, not confining their efforts to the communicating of temporal relief to the needy and wretched, labour also to do spiritual good; to enlighten the darkness of men’s minds, heal the disorders of their souls, and reclaim them from vice and misery, from every unholy and unhappy temper, from every sinful word and work; always manifesting a readiness to forgive the faults of others, as they themselves need and expect forgiveness from God. The merciful, says Erasmus, are those “who, through brotherly love, account another person’s misery their own; who weep over the calamities of others; who, out of their own property, feed the hungry and clothe the naked; who admonish those that are in ERROR, inform the ignorant, pardon the offending; and who, in short, use their utmost endeavours to relieve and comfort others.” They shall obtain mercy — When they most need it. As they deal with their fellow-creatures, God will deal with them. He will incline men to show them mercy and deal kindly with them in this world, and he himself will grant them mercy and loving kindness in the day of final ACCOU�TS. And since the best and happiest of mankind may need even the former, and inasmuch as all will want the latter, this is surely a strong and powerful argument to persuade us to show mercy to men, in any and every way in our power, that both God and men may show mercy to us. Add to this, that, were there no other inducement, the comfort and satisfaction arising from a disposition that renders us so like our heavenly Father, might, one would suppose, be sufficient to prevail with us to endeavour, especially in this instance, to imitate Him who, being touched with the feeling of our infirmities, was daily employed in relieving them, and even took them upon himself, continually going about doing good, and at last giving up his life to ransom ours.

COKE,"Matthew 5:7. Blessed are the merciful— Those who feel for the sorrows of others as their own, and with tender sympathy hasten to relieve them. Dr. Heylin remarks excellently upon this beatitude, nearly in the following words; that the frailty of human nature renders men CO�TI�UALLY liable to abuse, and perverts the good dispositions which religion would excite;thus mourning for sin may degenerate into a gloomy melancholy and moroseness of temper; and some, because

they are displeased, as they have reason, with themselves, become peevish and fretful at all about them; and again, with regard to the hunger and thirst after justice, that is to say, universal holiness and virtue (see on ch. Matthew 3:15.), men, when called to Christ and true religion, have commonlypowerfulconvictions concerning the turpitude of vice, with the danger and guilt of neglecting Christ and holiness, of stopping SHORT of the pardon of their sins, and the sanctification of their natures. And they ought studiously to cultivate these convictions, and impressthem deeply upon their minds by assiduous meditation; but, above all, by going to Jesus Christ in ardent prayer, as the only refuge of the penitent soul. But, notwithstanding, as the speculations of justice are pleasing, and the practice of it laborious; and as it is much easier to desire that others should be holy, than to become so themselves; it too often happens that they misapply their concern for the interests of religion to the morals of other men, and are more intent upon their neighbour's faults than their own. Thus they turn their zeal the wrong way, and suffer it to evaporate in chimeras of reforming the public; while they themselves are under the dominion of sin. But hunger and thirst are personal; for no man hungers for another's want, but for his own. Those holy desires which the Spirit of God excites in his servants, chiefly tend to their own pardon, and theirown purification: and in the progress of that work, I mean while they grieve for their own folly, and pine for their own want of justice, they willcompassionately bear with the follies of other men, and be very indulgent to their want of justice; a want which they so sensibly experience in themselves. To ripen this good disposition to which, through almighty grace, the state ALREADY described leads them, Christ here so seasonably pronounces his benediction, Blessed are the merciful, for they shall obtain mercy. See the Reflections for farther views on this subject.

DR. CO�STABLE, "A merciful person forgives the guilty and has compassion on the needy and the suffering. A meek person acknowledges to others that he or she is sinful, but a merciful person has compassion on others because they are sinful. [�ote: John R. W. Stott, The Message of the Sermon on the Mount, p. 48.] �otice that Jesus did not specify a situation or situations in which the merciful person displays mercy because he or she is characteristically merciful. The promise APPLIES in many different situations.

The blessing of the merciful is that they will receive mercy from God. Jesus did not mean that people can EAR� God's mercy for salvation by being merciful to others. God will deal mercifully with people who have dealt mercifully with their fellowmen (cf. Matthew 6:12-15; Matthew 9:13; Matthew 12:7; Matthew 18:33-34). There are many Old Testament texts that speak of Messiah DEALI�G mercifully with the merciful (e.g., Isaiah 49:10; Isaiah 49:13; Isaiah 54:8; Isaiah 54:10; Isaiah 60:10; Zechariah 10:6).

ELLICOTT, "(7) The merciful.—The thought is the same as that afterwards embodied in the Lord’s Prayer. They who are pitiful towards men their brethren are IPSO facto the objects of the divine pity. The negative aspect of the same truth is presented in James 2:13. In this case, the promised blessing tends to perpetuate and strengthen the grace which is thus REWARDED. �o motive to mercy is so

constraining as the feeling that we ourselves needed it and have found it.

BROADUS, "Matthew 5:7. Merciful. The original word includes also the idea of compassion, as in Hebrews 2:17; Proverbs 14:21, and implies a desire to remove the evils which excite compassion. It thus denotes not only mercy to the guilty, but pity for the suffering, and help to the needy. See Luke 3:11, Matthew 25:37-40, James 2:13. To be merciful is not the ground of receiving mercy from God, but an occasion and condition thereof. (Matthew 18:33 f.) Compare the relation between forgiving and being forgiven, as explained on Matthew 6:12. The Jerusalem Talmud gives as a saying of Gamaliel, "Whensoever thou hast mercy, God will have mercy upon thee; if thou hast not mercy, neither will God have mercy upon thee."

WHEDO�, "7. Blessed are the merciful — Mercy is the exercise of benevolence toward the unfortunate or guilty. It may and does EXIST as a natural quality in the human heart. It is an approvable trait which has survived the fall.

We must here distinguish between a virtue and a piety. A virtue may exist in unregenerate nature. It is an excellence. �or is it, like some excellences, as beauty of person, elegance of manners, strength of intellect, taste for literature, a mere neutral excellence; for as a moral excellence it is in itself superior to any of these. Moral virtues stand as good by themselves, as approved by man, and even, in a sense, approved by God; inasmuch as even to God himself they are better than their absence, or their opposite instead.

But all mere virtue is defective unless the sanctifying grace of God brightens and heightens it to piety. For (1.) it is in itself defective, not being as perfect as it should be. (2.) Being defective, it cannot receive the unqualified favour of God. (3.) Virtues not heightened to piety may be used to wicked ends, as Absalom used his own justice, amiableness, and beauty to win Israel to rebellion. (4.) Mere unregenerate virtues cannot atone for our sins of countless multiplicity. They cannot stand in the place of the Redeemer; nay, they may ruin us by inducing us to make these a substitute for him.

GUZIK, ""Blessed are the merciful, for they shall obtain mercy."

a. Blessed are the merciful: When this beatitude ADDRESSES those who will show mercy, it speaks to those who have already received mercy. It is mercy to be emptied of your pride and brought to poverty of spirit. It is mercy to be brought to mourning over your spiritual condition. It is mercy to receive the grace of meekness and to become gentle. It is mercy to be made hungry and thirsty after righteousness. Therefore, this one who is expected to show mercy is one who has already received it.

The merciful one will show it to those who are weaker and poorer.

The merciful one will always look for those who weep and mourn.

The merciful one will be forgiving to others, and always looking to restore broken relationships.

The merciful one will be merciful to the character of other people, and choose to think the best of them whenever possible.

The merciful one will not expect too much from others.

The merciful one will be compassionate to those who are outwardly sinful.

The merciful one will have a care for the souls of all men.

b. For they shall obtain mercy: If you want mercy from others - especially God -then you should take care to be merciful to others. Some people wonder why God showed such remarkable mercy to King David, especially in the terrible ways in which he sinned. One reason God gave him such mercy was because David was notably merciful to King Saul, and on several occasions was kind to a very unworthy Saul. In David, the merciful obtained mercy.

TRAPP, "VER 7. Blessed are the merciful, וכוחלןםוע] They that from a compassionate heart (melting with sense of God’s everlasting mercy to itself, and yearning over the miseries of others) extend and exercise spiritual and corporal mercy. The former, which teacheth a man to warn the unruly, comfort the feeble minded, support the weak, be patient toward all men, &c., 1 Thessalonians 5:14. The schoolmen thus, Consule, castiga, solare, remitte, fer, ora, usually excel and exceed the latter, which stirs a man up to feed the hungry, clothe the naked, visit the sick, &c., Matthew 25:35-36.

" Visito, poto, cibo, redimo, tego, colligo, condo."

1. In the nature of the gift, which is more noble. 2. In the object (the soul), which is more illustrious. 3. In the manner, which is transcendent, as being spiritual. 4. In the kind, which is more heavenly, as that which aims at our brothers’ endless salvation. And this way the poorest may be plentiful, and enrich the richest with spiritual alms. As also the other way, something must be done by all the candidates of true blessedness. They that labour with their hands must have something to give to him that needeth, Ephesians 4:28; be it but two mites, nay, a cup of cold water, it shall be graciously accepted from a sincere heart, and certainly rewarded. And here the poor Macedonians may shame (and many times do) the rich Corinthians, that have a price in their hands but not a heart to use it; for it is the love, and not the lack, of MO�EY that makes men churls and misers. (Money hoarders have no quicksilver, no current coin. Ward.) And hence it is that the richer men are many times the harder, as Dives: being herein like children, who when they have their mouths full, and both hands full. yet will rather spoil all than give any away. But do men give to God’s poor or, do they not rather lend it to the Lord, who turns pay master to such? Do they not lay it out for him, or rather lay it up for themselves? The safest chest is the poor man’s box. Make you friends with the mammon of

unrighteousness (God hath purposely branded riches with that infamous adjunct, that we might not overlove them), "that when ye fail, they may receive you into everlasting habitations," Luke 16:9, that is, either the angels, or the poor, or thy well employed wealth, shall let thee into heaven. Only thou must draw forth not thy sheaf alone, but thy soul also to the hungry, Isaiah 38:10 : show bowels of mercy, as our Saviour did, ףנכבדקםיזןלבי, Matthew 15:32, to bleed in other men’s wounds, and be deeply and tenderly affected in other men’s miseries. This is better than alms; for when one gives an alms, he gives something without himself; but by compassion we relieve another by somewhat within and from ourselves. And this is properly the mercy to which mercy is here promised, and blessedness to boot.

For they shall obtain mercy] Misericordiam, non mercedem, Mercy, not wages: it being a mercy (and not a duty) in God, to render unto every man ACCORDI�G to his works, Psalms 62:12. How much more according to his own works in us! But mercy he shall be sure of, that showeth mercy to those in misery. His soul shall be like a watered garden. "The liberal soul shall be made fat," saith Solomon; "and he that watereth shall be watered also himself," Proverbs 11:25; or (as Kimchi expounds it), He shall be a sweet and seasonable shower to himself and others. ( Etiam ipse pluvia erit, iuxta Kimchi. Insignis hyperbole. Merc.) His body also shall be fat and fair-liking. Thy health shall spring forth speedily, and thy bones shall be made fat, Isaiah 58:10-11. Or if he be sick, the Lord will strengthen him upon the bed of languishing, Psalms 41:3; he will make all his bed in his sickness; as he did for that faithful and painful preacher of God’s word (while he lived) Master William Whately, Pastor of Banbury (whom for honour’s sake I here name), the most bountiful minister to the poor, I think (saith a learned gentleman that knew him thoroughly), in England, of his means. He abounded in works of mercy (saith another grave divine, that wrote his life), he set APART, and expended, for the space of many years, for good uses, the tenth part of his yearly comings in, both out of his temporal and ecclesiastical means of maintenance. (Edw. Leigh, Hen. Scudder.) A rare example: and God was not behind-hand with him; for in his sickness he could comfort himself with that precious promise, Psalms 41:1; Psalms 41:3 "Blessed is he that considereth the poor" ( Qui praeoccupat vocem petituri, saith Austin, in Psalms 103:1-22); that prevents the poor man’s cry; as he did, for he devised liberal things, seeking out to find objects of his mercy, and not staying many times till they were OFFERED. Therefore by liberal things he stood, as God had promised; his estate (as himself often testified) prospered the better after he took that course above mentioned. For, in the next place, not getting, but giving is the way to wealth, as the Sareptan found it, whose barrel had no bottom; and as Solomon assureth it, Ecclesiastes 11:1. The mercy of God crowneth our beneficence with the blessing of store. Thine horn shall be exalted with honour, and thou shalt not want, Psalms 112:9; Proverbs 28:27. Say not then how shall our own do hereafter? Is not mercy as sure a gain as vanity? Is God like to break? Is not YOUR Creator your creditor? Hath not he undertaken for you and yours? How sped Mephibosheth and Chimham for the kindness their fathers showed to distressed David? Were they not plentifully provided for? And did not the Kenites, that were born many ages after Jethro’s death, receive life from his dust, and favour from his hospitality? 1 Samuel 15:6.

�ISBET, "The mercifulness of the text is a principle and a grace. It comes from the happy sense of forgiveness. It is the mercifulness of one who not only seeks to obtain mercy, but who has obtained it ALREADY.

I. Mercifulness as a principle.—It involves—

(a) Commiseration for suffering men. Though this world is the abode of much suffering, because it is the theatre of much sin, God leaves the Christian here that he may be the channel of God’s beneficence and the perpetuation of his Master’s kindness.

(b) Compassion for the souls of men. This sort of mercy is a surer test of piety. Blessed are they whose pity, like the Divine compassion, seeks the lost.

II. Mercifulness in practice.—How shall we describe the merciful man? He is—

(a) Considerate of others—of their health and comfort. From want of forethought, or want of timely ACTIVITY on their own part, people who are not cruel often perpetrate great cruelties.

(b) Considerate of his neighbour’s character. Perhaps there is no production of our world so rare and precious, and yet none which has so many enemies or is so generally attacked, as character.

(c) Merciful to his beast. A merciful disposition is an indication of what men are, and an earnest of what awaits them.

Bishop Hamilton.

SERMO� BIBLE, "Matthew 5:7

"Blessed are the merciful." This does not mean the soft and easy natures which confound the distinctions of right and wrong. �or does it mean that mere humanity and kindliness which are native to some spirits, and which find a pleasure in seeing all around them happy. But the mercifulness of the text is a principle and a grace. It comes from the happy sense of forgiveness. It is the mercifulness of one who not only seeks to obtain mercy, but who has obtained it ALREADY.

I. Mercifulness is commiseration for suffering men. Though under the government of a God of love, this world is the abode of much suffering, because it has been, and still is, the theatre of much sin. God leaves the Christian here that he may be the channel of God's beneficence and the perpetuation of His Master's kindness.

II. Mercifulness is compassion for the souls of men. This sort of mercy is a surer test of piety. Blessed are they whose pity, like the Divine compassion, seeks the lost.

III. The merciful man is considerate of the comfort and feelings of others—of their health and comfort. From want of forethought, or want of timely ACTIVITY on their own part, people who are not cruel often perpetrate great cruelties. Blessed are they whose thoughtful vigilance and sympathetic delicacy make them the guardians and the comforters of acute and tender natures, a balm to those feelings which are over-exquisite, and a tonic to those which are too susceptible.

IV. The merciful man is considerate of his neighbour's character. Perhaps there is no production of our world so rare and precious, and yet none which has so many enemies or is so generally attacked, as character. We are apt, in needlessness or bitterness, to take up or even get up a prejudice against particular persons; their oddities, their opposition to our opinions, their successful rivalry in our own line of life, make us severe or hostile censors, and too ready to believe or repeat what is spoken to their disadvantage. But nothing can be more alien to the spirit of the Gospel. It urges us to resemble God Himself, who is the great Guardian of reputations and the Avenger of injured rectitude.

V. The merciful man is merciful to his beast. Blessed are the merciful; for their merciful disposition is an indication of what they are, and an earnest of what awaits them. They have found mercy, and they shall obtain mercy.

J. Hamilton, Works, vol. vi., p. 1.

CHARLES SIMEO�, "lTHE REWARD OF MERCIFUL�ESS

Mat_5:7. Blessed are the merciful; for they shall obtain mercy.

THERE can be no doubt but that every Minister should set forth the peculiar doctrines of the Gospel with frequency and firmness. If he lay not the foundation well, he can never hope to have his labours crowned with success. On the other hand, it becomes him very earnestly to inculcate the necessity of a Christian temper: and, if he be not attentive to this, he must expect, that, whilst his people are filled with head-knowledge, they will dishonour their profession both by their spirit and conduct. Our blessed Lord, throughout this whole discourse, shews us the importance of cultivating holy and heavenly dispositions: and, at the same time that he corrects the false notions which were entertained respecting the nature of his kingdom, declares unequivocally, that it is the practical Christian, and he only, that is truly blessed.

In considering the declaration before us, let us inquire,

I. Who are they that answer to the character in the text—

Love has respect to men universally, whatever their condition be; but mercifulness has respect to them as objects of pity and compassion. �ow “the merciful” man sympathizes with persons in affliction, and desires to relieve them. He looks with an eye of pity,

1. Upon those who are bowed down under their troubles—

[If their trials be of a temporal nature, he longs to render them such service as their necessities require. Are they labouring under bodily diseases? he will rejoice to procure for them all necessary aid [�ote: Job_30:25.] Are they oppressed with poverty, or in embarrassed circumstances? he will deny himself in order to impart to them [�ote: Job_29:11; Job_29:16.]. Are they distressed on ACCOU�T of painful bereavements? he will labour to assuage the anguish of their minds by tender assiduities and suitable consolations [�ote: 1Th_4:13-14; 1Th_4:18.].

If their trials be of a spiritual nature, he will labour to bring them to that heavenly Physician, who will APPLY “the balm of Gilead” to their souls. If a sense of guilt appal them, he will lead them to “the fountain opened for sin,” and encourage them with assurances that “the blood of Jesus Christ will cleanse them from all sin [�ote: Zec_13:1. 1Jn_1:7.].” If they be sorely tempted by Satan, he will endeavour to counteract the wiles and devices of their great adversary, and to direct them to that adorable Saviour, whose “grace shall be sufficient for them [�ote: Eph_6:10-18. 2Co_12:7-9.].” If they be dejected on account of the hidings of God’s face, he will “strengthen their weak hands, and confirm their feeble knees, and say unto their fearful hearts, Your God will come and save you [�ote: Isa_35:3-4.].”]

2. Upon those who, though unconscious of their state, are really in a pitiable condition—

[Does he behold a poor drunken man staggering in the streets? he cannot laugh at his frantic gestures, but is ready to weep over him, as he would over a maniac or an idiot that was lacerating his own flesh, or beating his head against a wall. The scoffing infidel, the proud Pharisee, the profane sensualist, the self-deceiving professor, and the bitter persecutor, all in their turn call forth his compassionate regards. He mourns over them, well knowing the misery which they are bringing on themselves [�ote: So did David, Psa_119:136. Jeremiah, Jer_9:1. Paul, Php_3:18-19. Christ himself, Luk_19:41.]: and, instead of despising them on account of the superiority of his own character, he longs, if possible, to “turn them from darkness unto light, and from the power of Satan unto God.” If he see any hopeful signs in them, “he travails in birth with them, till Christ be formed in them [�ote: Gal_4:19.].” Even if they be incorrigibly obstinate, he will not presently give up all hope, but will still watch for opportunities of doing them good. Filled with compassion towards them, he will, if possible, “save them with fear, pulling them out of the fire [�ote: Jude, ver. 22, 23.].” If he himself be evil entreated by them, he is affected with pity rather than with anger; and laments, not so much the injury which he suffers from them, as the injury they do unto their own souls [�ote: 2Co_12:15. Luk_23:34.].]

Such is the merciful man: O that there were in all of us such a heart!

To prove that all such characters are “blessed,” we shall proceed to inquire,

II. What is the reward promised to them—

“They shall obtain mercy,” says our blessed Lord. But from whom? from man? yes, from man. Good men universally will account it the joy of their hearts to administer to them, whenever occasion shall require it — — — And even bad men have within themselves such a conviction of the excellence of such characters, that they must do violence to themselves, before they can withhold that assistance which their necessities may require. Thus Job found it [�ote: Job_42:11-12.], and so shall we [�ote: Luk_6:38. Ecc_11:1.].

But supposing that men are ungrateful and unmerciful, still such characters shall be blessed; for God will be merciful unto them:

1. Here—

[He will rather feed them by the ministry of ravens, than suffer them to want. “The lions may lack and suffer hunger; but they shall not want any good thing.” “God will supply all their want ACCORDI�G to his riches in glory by Christ Jesus,” and “will bless them in all that they put their hand unto [�ote: Php_4:17-19. Deu_15:10.].” But it is in their souls that they shall experience the richest blessings. Who can express the joy and delight which merciful men often experience in the exercise of their benevolence. It is no little joy that they diffuse; but infinitely more that they receive: they find the truth of that favourite saying of our Lord, “It is more blessed to give than to receive [�ote: Act_20:35.].” This, indeed, is promised to them [�ote: Isa_58:10-11.] — — — and that God who cannot lie, will not fail to fulfil his word. In the time of their own greatest need, they shall find God’s mercy to them most abundant [�ote: Psa_41:1-3.].]

We make our appeal to all who have exerted themselves much in doing good, whether they have �OT FOU�D it incomparably “better to go to the house of mourning, than to the house of feasting.”

2. Hereafter—

[Though no dispositions or actions of ours can merit any thing at the hands of God, he will give unto them “a reward of grace [�ote: Rom_4:4.].” He would even account himself “unjust,” if he did not do so [�ote: Heb_6:10.]. He considers himself as our dehtor for every thing that we do, provided we do it from a sense of gratitude to him, and of zeal for his glory; and “he will REPAY us [�ote: Pro_19:17.].” �ot even “a cup of cold water, given for his sake,” shall pass without a recompence [�ote: Mat_10:42.]. Our exertions in acts of mercy will be the peculiar subjects of his inquiry in the day of judgment, and will be considered as evidences either of our being meet for glory, or ripe for vengeance [�ote: Mat_25:34-46.]. And if we be found to have fulfilled his will in relation to them, our harvest shall be proportioned to the seed that we have sown [�ote: 2Co_9:6.]. Certainly it becomes us to be jealous of ourselves, that we do not found our hopes of salvation upon our deeds of mercy:

for Jesus Christ is the only foundation of a sinner’s hope [�ote: 1Co_3:11.]: but if we look for happiness to arise from the employment of “the unrighteous mammon,” we must look for it, not in the hoarding of riches, nor in making them subservient to carnal gratifications, but in doing good with them [�ote: Luk_16:9.]: and in that view, we do lay up a good foundation against the time to come, a foundation that shall stand for ever [�ote: 1Ti_6:17-19.].]

We will subjoin for your use some salutary cautions:

1. Be careful to distinguish between mercy and piety—

[It is possible for persons to be of a merciful disposition, whilst they are utter strangers to real piety. �atural constitution has made some more tender than others; and EDUCATIO� has formed some to better habits. But it often happens, that persons of benevolent minds imagine all religion to consist in acts of kindness to their fellow-creatures. They found this notion even on the word of God itself [�ote: Mic_6:8.]: but they sadly misinterpret that passage, and entirely overlook the duty of “walking humbly with God.” But this is no less necessary than acts of justice and of mercy: yea, without it all our virtues will he no better than splendid sins [�ote: Hab_1:16.] — — —]

2. Be careful at the same time to combine mercy with piety—

[Piety cannot exist without mercy. “The wisdom that is from above is full of mercy and good fruits [�ote: Jam_3:17.].” “The tree that bringeth forth not good fruit is fit only to be hewn down and cast into the fire.” It is by “bearing one another’s burthens that we fulfil the law of Christ [�ote: Gal_5:2.].” We may talk of love to God, but we cannot possess it, if we delight not in every act and exercise of love [�ote: 1Jn_3:17.]. We may give good words to our indigent neighbour; but, if we do not administer relief at the same time, he will be no better for us: and as our pretences to love will be of no benefit to him, so neither will our pretences to faith be of any benefit to ourselves [�ote: Jam_2:15-16.]. If we have not learned to “weep with them that weep [�ote: Rom_12:13.],” it is to no purpose to call ourselves Christians: we only deceive our own souls [�ote: Jam_2:13.].”

But it may be said, We have not a capacity to instruct our fellow-creatures; nor have we ability to relieve them: must we therefore be excluded from the number of true Christians? �o: “If there be first a willing mind, it is accepted according to that a man hath, and not according to that he hath not [�ote: 2Co_8:12.].” But let us be sure that there is in us that willing mind, and that God sees “the yearning of our bowels” in secret prayer for the relief of those, whom, in other respects, we are unable to assist.]

3. Be on your guard against any declension in the exercise of this duty—

[We are changeable creatures; and they who “have run well” for a season, are sometimes “hindered” in a more advanced stage of their course [�ote: Gal_5:7.].

But let us be on our guard, that we “be not weary in well-doing [�ote: Gal_6:9.].” If we have learned how “to walk and to please God, we should then endeavour to abound more and more [�ote: 1Th_4:1.].” There is no limit at which we should stop. God himself is the pattern we should keep in view; and we should seek to “be merciful as our Father which is in heaven is merciful [�ote: Luk_6:36.].” If we want motives to exertion, let us reflect on the mercy shewn to us by our adorable Lord and Saviour, “who gave his own life a ransom for us:” or let us consider what compassion he yet daily exercises towards us, “being touched with the feeling of our infirmities [�ote: Heb_4:15.]:” and, as he has so loved us as to die for us, let us remember, that life itself is not too great a sacrifice for us to make, to promote the welfare of our fellow-creatures [�ote: 1Jn_3:16.].]

PULPIT, "Our Lord here turns more directly to the character of his followers in relation to men; and in the next three Beatitudes mentions particulars which might be suggested by the sixth, seventh, and ninth commandments. The merciful ( οἱἐλεήµονες ). The mercy referred to here is not so much the almost negative quality which the word usually suggests to us (not dealing harshly, not inflicting punishment when due, sparing an animal or a fellow-man some unnecessary labour), as ACTIVE kindness to the destitute and to any who are in trouble. As compared with οἰκτίρµονες (Luk_6:36), it seems to lay more stress on the feeling of pity showing itself in action and not only existing in thought. To this statement of our Lord's, that they who show mercy to those in need shall themselves be the objects of mercy (i.e. from God) in their time of need, many parallels have been adduced, e.g., by Wetstein. Rabbi Gamaliel, as reported by Rabbi Judah, says, on Deu_13:18, "Every one that showeth mercy to others, they show mercy to him from heaven, and every one that showeth not mercy to others, they show him not mercy from heaven;" cf. also ' Test. XII. Patr.:' Zab., § 8, "In proportion as a man has compassion ( σπλαγχνίζεται ) on his neighbour, so has the Lord upon him;" and, probably with reference to this passage, Clem. Rom., § 13, ἐλεᾶτε ἵνα ἐλεηθῆτε . (For the converse, cf. Jas_2:13.) Calvin remarks, "Hoc etiam paradoxon cum humano judicio pugnat. Mundus reputat beatos, qui malorum alienorum securi quieti suae consulunt: Christus autem hic beatos dicit, qui non modo ferendis propriis malis parati sunt, sed aliena etiam in se suscipiunt, ut miseris succurrant."

BIBLICAL ILLUSTRATOR, "The merciful.

Christian mercy

I. What is Christian mercy?

1. Its nature.

2. Its objects.

3. Its author.

4. Its design.

II. How is it exemplified?

1. In the forgiveness of enemies.

2. In various acts of kindness.

3. In deep concern and effort for the spread of the gospel.

III. What is the blessing which Christian mercy insures?

1. He will have mercy shown him from the subjects of his bounty.

2. A merciful Providence will attend the merciful Christian.

3. Mercy shall be shown him at the last day.

IV. A few observations to excite you to cherish a merciful disposition.

1. The more you abound in mercy, the more you are conformed to the precepts of the Scriptures.

2. The more you abound in mercy, the more will you resemble God.

3. The more we abound in mercy, the more eminently we appear to possess the spirit of Christ. (J. Jordan.)

The blessing of mercifulness

I. What is the character of this mercifulness? It is a quality exercised between man and man independent of written law, and which is not so much certain acts of forgiveness as a temper of the soul. It is a temper which makes him who has it not so much sorry that he has been injured, but sorry that the injurer should have the heart to do the wrong. All memory of wrong fades from him.

II. The reward. Christ did not mean a man to be merciful for the sake of obtaining mercy, but as a necessary result he would obtain it. Mercy is the reward of mercy. (S. A. Brooke.)

The sin of cruelty to animals

1. It is inconsistent with any just idea of the place assigned to man upon earth, and of the power granted to him over the other creatures, who occupy the same scene with himself.

2. It is out of harmony with the feelings and graces of character which ought to belong to all who profess the Christian faith.

3. It has a manifest tendency to pervert the entire moral nature of him who indulges it.

4. It is seen to be odious when we consider that the creatures against whom it is directed are those to whom man is most indebted for valuable service. (A. Goldie.)

I. What is implied in being merciful, and to whom does this character properly belong?

II. What is the blessedness promised?

III. The obligation we are under to be merciful. (Joseph Benson.)

The very first grace that grows, like a beautiful spring flower, on the ground of righteousness, is the grace of mercy, or compassion.

I. What is mercy, or compassion? It is sorrow at the suffering of a fellow-creature, rational or irrational, and, along with that sorrow, an earnest desire, if possible, to relieve it. It does not ask the question, “Is the sufferer of my nation, sect, party, or Church; does the man deserve relief?” It simply asks the question, “Does he suffer?” We are to go farther and to pity the sufferer as a sinner, and to show mercy to him simply because he is a sinner. This mercy is frequently enjoined in Holy Scripture, and always represented as the characteristic of the loftiest nature. This grace is obligatory upon all. In eider to exercise it, let us think of the mercy we have received.

II. The benediction pronounced upon it. Conscious joy. Special benedictions (Isa_58:6). Blessed because they are Godlike. “They shall obtain mercy”-from others in this world, and from God, even in this world, and at “ that day.” (Dr. J. Cumming.)

Let me exhort you to deeds of mercy, let your fingers drop with the myrrh of liberality, sow your golden seed, and ye shall reap an abundant harvest.

I. In Christ: labour that your persons may be in Christ.

1. The best works not springing from faith are lost.

2. That fruit is most sweet and genuine which is brought forth in the Vine (Joh_15:14).

3. Out of Christ all our alms-deeds are but the fruit of the wild olive; they are not good works, but dead works.

II. For Christ: for His sake, that you may testify your love to Him. Love mellows and ripens our alms-deeds, it makes them a precious perfume to God.

III. All works of mercy are to be done in humility. As the silkworm, while she weaves her curious works hides herself within the silk, and is not seen, so we should hide ourselves from pride and vainglory. (Thomas Watson.)

I. Are we wanting in this grace of mercy? Let us compare ourselves with God. God’s mercy is changeless, ours is fitful. God’s mercy is provident and thoughtful, ours capricious and thoughtless.

II. How may we hope to have this mercy supplied to us? In the redemption of the fallen world by the Son of God. This thoughtful, universal, and provident mercy is unblurred by single line.

III. Are we merciful in judgment of others? In our speech? Do we not take pleasure in sharp criticism? Are we merciful in consideration for others? Are we merciful employers? (Dr. Chalmers Smith.)

The exercise of mercy chiefly consists of two things.

I. To prevent any evil or mischief which we apprehend our neighbour to be in.

(1) By abstaining from all acts of cruelty or unmercifulness towards anybody or creature;

(2) By using our dominion or authority over others with tenderness and moderation;

(3) By considering our neighbour’s case as our own.

II. To endeavour to deliver others from difficulties, or at least to ease others of their burdens.

(1) By warning our neighbour;

(2) By friendly admonition. Thus preventing our neighbour falling into evil or mischief;

(3) To comfort others in sickness, sorrow, reproach, or disgrace;

(4) To disperse slanders and aspersions;

(5) To help the needy, feed the hungry, clothe the naked, and take care of the poor. (Bishop Ofspring Blackall, D. D.)

Mercifulness a quality of the entire

man.

Mercifulness, then, is a quality of the whole nature; a certain soft, sweet, tender, gentle, gracious atmosphere in which the whole man lives and breathes; in which he continually acts toward injury and wrong; and under its warm and sunny rays injury and wrong melt away day by day, like icebergs that come floating down into the tropical stream. And those are blest who have it. They live in soft sunshine of their own making, and in it all the simple charities of life, which are like the common flowers that adorn and make sweet the woods and fields, flourish until the whole world rejoices in the life of those who live by mercy. And their speech is delightful as the songs of birds, and their daily acts like the soft murmur of such streams as gently flow through meadows. In all this inward beauty of soul they are blest indeed, for mercy blesses him who gives it. (S. A. Brooke.)

8 Blessed are the pure in heart, for they will see God.

BAR�ES, "Blessed are the pure in heart - That is, whose minds, motives, and

principles are pure; who seek not only to have the external actions correct, but who desire to be holy in heart, and who are so. Man looks on the outward appearance, but God looks on the heart.

They shall see God - There is a sense in which all will see God, Rev_1:7. That is, they will behold him as a Judge, not as a Friend. In this place it is spoken of as a special favor. So also in Rev_22:4, “And they shall see his face.” To see the face of one, or to be in the presence of any one, were terms among the Jews expressive of great favor. It was regarded as a high honor to be in the presence of kings and princes, and to be permitted to see them, Pro_22:29, “He shall stand before kings.” See also 2Ki_25:19, “Those that stood in the king’s presence;” in the Hebrew, those that saw the face of the king; that is, who were his favorites and friends. So here, to see God, means to be his friends and favorites, and to dwell with him in his kingdom.

CLARKE, "Pure in heart - In opposition to the Pharisees, who affected outward purity, while their hearts were full of corruption and defilement. A principal part of the Jewish religion consisted in outward washings and cleansings: on this ground they expected to see God, to enjoy eternal glory: but Christ here shows that a purification of the heart, from all vile affections and desires, is essentially requisite in order to enter into the kingdom of God. He whose soul is not delivered from all sin, through the blood of the covenant, can have no Scriptural hope of ever being with God. There is a remarkable illustration of this passage, quoted by Mr. Wakefield from Origen, Contra Cels. lib. vi. “God has no body, and therefore is invisible: but men of contemplation can discern him with the heart and understanding. But A Defiled Heart Cannot See God: but He Must Be Pure Who Wishes to Enjoy a Proper View of a Pure Being.”

Shall see God - This is a Hebraism, which signifies, possess God, enjoy his felicity: as seeing a thing, was used among the Hebrews for possessing it. See Psa_16:10. Thou wilt not suffer thy Holy One to see corruption, i.e. he shall not be corrupted. So Joh_3:3: Except a man be born again, he cannot See the kingdom of God, i.e. he cannot enjoy it. So Joh_3:16. He that believeth not the Son, shall not See life, i. e shall not be put in possession of eternal glory. The Hindoo idolaters vainly boast of what the genuine followers of Christ actually enjoy - having the Divine favor witnessed to their souls by the Holy Spirit. The Hindoos pretend that some of their sages have been favored with a sight of their guardian deity. - See Ward’s Customs.

Probably our Lord alludes to the advantages those had, who were legally pure, of entering into the sanctuary, into the presence of God, while those who had contracted any legal defilement were excluded from it. This also was obviously typical.

GILL, "Blessed are the pure in heart,.... Not in the head; for men may have pure notions and impure hearts; not in the hand, or action, or in outward conversation only; so the Pharisees were outwardly righteous before men, but inwardly full of impurity; but "in heart". The heart of man is naturally unclean; nor is it in the power of man to make it clean, or to be pure from his sin; nor is any man in this life, in such sense, so pure in heart, as to be entirely free from sin. This is only true of Christ, angels, and glorified saints: but such may be said to be so, who, though they have sin dwelling in them, are justified from all sin, by the righteousness of Christ, and are "clean through the word", or sentence of justification pronounced upon them, on the account of that righteousness; whose iniquities are all of them forgiven, and whose hearts are sprinkled with the blood of Jesus, which cleanses from all sin; and who have the grace of God wrought in their

hearts, which, though as yet imperfect, it is entirely pure; there is not the least spot or stain of sin in it: and such souls as they are in love with, so they most earnestly desire after more purity of heart, lip, life, and conversation. And happy they are,

for they shall see God; in this life, enjoying communion with him, both in private and public, in the several duties of religion, in the house and ordinances of God; where they often behold his beauty, see his power and his glory, and taste, and know, that he is good and gracious: and in the other world, where they shall see God in Christ, with the eyes of their understanding; and God incarnate, with the eyes of their bodies, after the resurrection; which sight of Christ, and God in Christ, will be unspeakably glorious, desirable, delightful, and satisfying; it will be free from all darkness and error, and from all interruption; it will be an appropriating and transforming one, and will last for ever.

HE�RY, "The pure in heart are happy (Mat_5:8); Blessed are the poor in heart, for they shall see God. This is the most comprehensive of all the beatitudes; here holiness and happiness are fully described and put together.

1. Here is the most comprehensive character of the blessed: they are pure in heart.Note, True religion consists in heart-purity. Those who are inwardly pure, show themselves to be under the power of pure and undefiled religion. True Christianity lies in the heart, in the purity of heart; the washing of that from wickedness, Jer_4:14. We must lift up to God, not only clean hands, but a pure heart, Psa_24:4, Psa_24:5; 1Ti_1:5. The heart must be pure, in opposition to mixture - an honest heart that aims well; and pure, in opposition to pollution and defilement; as wine unmixed, as water unmuddied.The heart must be kept pure from fleshly lusts, all unchaste thoughts and desires; and from worldly lusts; covetousness is called filthy lucre; from all filthiness of flesh and spirit, all that which come out of the heart, and defiles the man. The heart must be purified by faith, and entire for God; must be presented and preserved a chaste virgin to Christ. Create in me such a clean heart, O God!

2. Here is the most comprehensive comfort of the blessed; They shall see God. Note, (1.) It is the perfection of the soul's happiness to see God; seeing him, as we may by faith in our present state, is a heaven upon earth; and seeing him as we shall in the future state, in the heaven of heaven. To see him as he is, face to face, and no longer through a glass darkly; to see him as ours, and to see him and enjoy him; to see him and be like him, and be satisfied with that likeness (Psa_17:15); and to see him for ever, and never lose the sight of him; this is heaven's happiness. (2.) The happiness of seeing God is promised to those, and those only, who are pure in heart. None but the pure are capable of seeing God, nor would it be a felicity to the impure. What pleasure could an unsanctified soul take in the vision of a holy God? As he cannot endure to look upon their iniquity, so they cannot endure to look upon his purity; nor shall any unclean thing enter into the new Jerusalem; but all that are pure in heart, all that are truly sanctified, have desires wrought in them, which nothing but the sight of God will sanctify; and divine grace will not leave those desires unsatisfied.

JAMISO�, "Blessed are the pure in heart: for they shall see God— Here, too, we are on Old Testament ground. There the difference between outward and inward purity, and the acceptableness of the latter only in the sight of God, are everywhere taught. Nor is the “vision of God” strange to the Old Testament; and though it was an understood thing that this was not possible in the present life (Exo_33:20; and compare Job_19:26, Job_19:27; Isa_6:5), yet spiritually it was known and felt to be the privilege of the saints even here (Gen_5:24; Gen_6:9; Gen_17:1; Gen_48:15; Psa_27:4; Psa_36:9;

Psa_63:2; Isa_38:3, Isa_38:11, etc.). But oh, with what grand simplicity, brevity, and power is this great fundamental truth here expressed! And in what striking contrast would such teaching appear to that which was then current, in which exclusive attention was paid to ceremonial purification and external morality! This heart purity begins in a “heart sprinkled from an evil conscience,” or a “conscience purged from dead works” (Heb_10:22; Heb_9:14; and see Act_15:9); and this also is taught in the Old Testament (Psa_32:1, Psa_32:2; compare Rom_4:5-8; Isa_6:5-8). The conscience thus purged -the heart thus sprinkled - there is light within wherewith to see God. “If we say that we have fellowship with Him, and walk in darkness, we lie, and do not the truth: but if we walk in the light, as He is in the light, we have fellowship one with the other” - He with us and we with Him - “and the blood of Jesus Christ His Son cleanseth us” - us who have this fellowship, and who, without such continual cleansing, would soon lose it again -“from all sin” (1Jo_1:6, 1Jo_1:7). “Whosoever sinneth hath not seen Him, neither known Him” (1Jo_3:6); “He that doeth evil hath not seen God” (3Jo_1:11). The inward vision thus clarified, and the whole inner man in sympathy with God, each looks upon the other with complacency and joy, and we are “changed into the same image from glory to glory.” But the full and beatific vision of God is reserved for that time to which the Psalmist stretches his views - “As for me, I shall behold Thy face in righteousness: I shall be satisfied, when I awake, with Thy likeness” (Psa_17:15). Then shall His servants serve Him: and they shall see His face; and His name shall be in their foreheads (Rev_22:3, Rev_22:4). They shall see Him as He is (1Jo_3:2). But, says the apostle, expressing the converse of this beatitude - “Follow holiness, without which no man shall see the Lord” (Heb_12:14).

BARCLAY, "THE BLISS OF THE CLEA� HEART Matthew 5: 8

Blessed are the pure in heart, for they shall see God.

HERE is the beatitude which demands that every man who reads it should stop, and think, and examine himself.

The Greek word for pure is katharos, and it has a variety of usages, all of which have something to add to the meaning of this beatitude for the Christian life.

(i) Originally it simply meant clean, and could, for instance, be used of soiled clothes which have been washed clean, (ii) It is regularly used for corn which has been winnowed or sifted and cleansed of all chaff. In the same way it I� used of an army which has been purged of all dis-contented, cowardly, unwilling and inefficient soldiers, and which is a force composed solely of first-class fighting men. (iii) It very commonly appears in company with another Greek adjective akeratos. Akeratos can be used of milk or wine which is unadulterated with water, or of metal which has in it no tinge of alloy.

So, then, the basic meaning of katharos is unmixed, unadulterated, unalloyed. That is why this beatitude is so demanding a beatitude. It could be translated:

Blessed is the man whose motives are always entirely unmixed, for that man shall see God.

It is very seldom indeed that we do even our finest actions from absolutely unmixed motives. If we give generously and liberally to some good cause, it may well be that there lingers in the depths of our hearts some content-merit in basking in the sunshine of our own self-approval, some pleasure in the praise and thanks and credit which we will receive. If we do some fine thing, which demands some sacrifice from us, it may well be that we are not altogether free from the feeling that men will see something heroic in us and that we may regard ourselves as a martyr. Even a preacher at his most sincere is not altogether free from the danger of self-satisfaction in having preached a good sermon. Was it not John Bunyan who was once told by someone that he had preached well that day, and who answered sadly, " The devil already told me that as I was coming down the pulpit steps "?

This beatitude demands from us the most exacting self-examination. Is our work done from motives of service or from motives of pay? Is our service given from selfless motives or from motives ot self -display? Is the work we do in Church done for Christ or for our own prestige ? Is even our Church-going an attempt to meet God or a fulfilling of an habitual and conventional respectability? Is even our prayer and our Bible reading engaged upon with the sincere desire to company with God or because it gives us a pleasant feeling of superiority to feel that we do these things? Is our religion a thing in which we are conscious ot nothing so much as the need of God within our hearts, or a thing in which we have comfortable thoughts of our own piety? To examine one's own motives is a daunting and a shaming thing, for there are few things in this world that even the best of us do with completely unmixed motives. v Jesus went on to say that only the pure in heart will see God. It is one of the simple facts of life that we see only what we are able to see; and that is true not only in the physical sense; it is also true in every other possible sense. If the ordinary person goes out on a night of stars, he sees only a host of pinpoints of light in the sky; he sees what is

fit to see; but in that same sky the astronomer will call the stars and the planets by their familiar names, and will move amongst them as his friends; and from that same sky the navigator could find the means to bring his ship across the trackless seas to the desired haven. The ordinary person can walk along a country road, and see by the hedgerows nothing but a tangle of weeds and wild flowers and grasses; the trained botanist would see this and that, and call it by name and know its use; and he might even see something of infinite value and rarity because he had eyes to see. Put two men into a room filled with ancient pictures. A man with no knowledge and no skill could not tell an old master from a worthless daub, whereas a trained art critic might well discern a picture worth thousands of pounds in a collection which someone else might dismiss as junk. There arc people with filthy minds who can see in any situation material for a prurient snigger and a soiled it-bt. In every sphere of life we see what we are able to see.

So, says Jesus, it is only the pure in heart who shall see God. It is a warning thing to remember that, as by God's gr.ice we keep our hearts clean, or as by human lust we soil them, we are either fitting or unfitting ourselves some day to see God.

So, then, this sixth beatitude might read:

O THE BLISS OF THE MA� WHOSE MOTIVES ARE ABSO-LUTELY PURE, FOR THAT MA� WILL SOME DAY BE ABLE TO SEE GOD!

COFFMA�, "This refers not merely to those whose hearts are FREE from evil purpose and desire but particularly alludes to those whose hearts have been purified by faith (Acts 15:9) and obedience to the gospel (1 Peter 1:22). The "heart" in this passage is, of course, THE MI�D. According to the Scriptures, it is "THE HEART" that imagines (Genesis 6:5), understands (Matthew 15:13), reasons (Mark 2:8), thinks (Luke 9:47), believes (Romans 10:9), and loves (1 Peter 1:22). These passages are more than enough to identify the Scriptural "heart" as the mind or seat of the intelligence.

They shall see God ... This is true in two ways: (1) The pure in heart shall see God by faith, just as Moses endured, "as seeing him who is invisible" (Hebrews 11:27). (2) They shall see God and Christ Jesus in the eternal world (Revelation 22:4; 1 John 3:2).

BE�SO�, "Matthew 5:8. The pure in heart — Those whose hearts are purified by faith; who are not only sprinkled from an evil conscience by the blood of Jesus, but

cleansed by the Spirit of God from vain thoughts, unprofitable reasonings, earthly and sensual desires, and CORRUPT passions; who are purified from pride, self-will, discontent, impatience, anger, malice, envy, covetousness, ambition; whose hearts are circumcised to love the Lord their God with all their hearts, and their neighbours as themselves, and who, therefore, are not only upright before him, but possess and maintain purity of intention and of affection in all their designs, works, and enjoyments; serving him CO�TI�UALLY with a single eye and an undivided heart. They shall see God — �amely, in the glass of his works, whether of creation, providence, or grace, here, and face to face hereafter: they shall have fellowship with him in his ordinances, and shall endure as seeing him that is invisible, while they walk by faith on earth, and shall be admitted to the most perfect vision and complete enjoyment of him in heaven.

CALVI�, "8.Happy are they who are of a pure heart We might be apt to think, that what is here stated by Christ is in accordance with the judgment of all. Purity of heart is universally acknowledged to be the mother of all virtues. And yet there is hardly one person in a hundred, who does not put craftiness in the place of the greatest virtue. Hence those persons are commonly ACCOU�TED happy, whose ingenuity is exercised in the successful practice of deceit, who gain dexterous advantages, by indirect means, over those with whom they have intercourse. Christ does not at all AGREE with carnal reason, when he pronounces those to be happy, who take no delight in cunning, but converse sincerely with men, and express nothing, by word or look, which they do not feel in their heart. Simple people are ridiculed for want of caution, and for not looking sharply enough to themselves. But Christ directs them to higher views, and bids them consider that, if they have not sagacity to deceive in this world, they will enjoy the sight of God in heaven.

WHEDO�, "8. Blessed are the pure in heart — Here is a trait of character which God’s Spirit can alone produce. This is sanctification. It may exist in different degrees. It may be partial; it may be complete. Even when complete, it may, in this world, coexist with many an ERROR of judgment, and many a defect of temperament. Yet it enables us to live without offending God, so as to maintain for us the permanent undiminished fulness of the divine approbation. And when the heart is clean, the eye is clear. When purity makes us like God, then can we realize and see his countenance. The eye of the pure spirit beholds the pure Spirit. Through the beams he shed down upon us, we can look up and see the face that shines. In the light of his smile we behold his smile. So the pure in heart shall see God.

COKE, "Matthew 5:8. Blessed are the pure in heart— Dr. Blair supposes that this may refer to the expectation which the Jews had of possessing themselves of beautiful captives in the wars by which they fancied the Messiah's kingdom would be established. The large seraglios of eastern princes and great men, which, by a very mistaken taste, were regarded as matters of state and grandeur, might possibly give countenance to such an extravagant notion. Dr. Doddridge, therefore, in the following paraphrase, just touches upon it: "Indulge not a thought of those licentiousgratifications which are often mingled with victory, and are ACCOU�TED as the pleasures of the great; happy are the men who not only

abstain from these gross enormities, but are concerned that they may bepure in heart too; avoiding every irregular desire, and mortifying every unruly passion. This resolute self-denial shall be the source of nobler and more lasting pleasures; for they shall see God: thus purified and refined, they shall enjoy him in his ordinances, and in all the communications of his grace here, and dwell with him for ever in heaven." Dr. Heylin in his usual manner observes, that the purification here pronounced blessed, is an arduous work; BEGI��I�G in repentance, and attended with that mourning for sin, to which a former beatitude invites. Then must we receive a knowledge of the forgiveness of sins through the blood of the covenant. But this purification is carried on by that hunger and thirst after justice mentioned in the 6th verse; and it advances still more and more in the following benediction upon the merciful; who, by the violence they do themselves, in dependence on and by the power of almighty grace, to mortify their own pride and ill-nature, so as patiently to bear with and compassionate the infirmities of their brethren, draw down upon themselves, through the alone and infinite merit of Christ, the superabundant mercy of God,whichatlengthsoconsummatestheirmortification,byasuperabundantincrease of divine grace, that they become pure in heart, and thereby are qualified for that sublime and efficaciousknowledge of the Deity, which is here called seeing God; the mental eye being irradiated from above; for God, who makethhis sun to rise upon the evil and on the good, does also from himself illumine the minds of all men, in proportion to their desire of, and earnest SEARCH after, his light; the path of the just is as a shining light, which shineth more and more unto the perfect day. See more in Heylin. See also the Reflections.

Dr. Campbell reads, the clean in heart. I admit, says he, that our translation, pure in heart, is a just expression of the sense, and more in the English idiom than mine. My only reason for preferring a more literal version of the Greek word ךבטבסןעhere is, because I would, in all such instances, preserve the allusion to be found in the moral maxims of the �ew Testament to the ancient ritual, from which the metaphors of the sacred writers, and their other tropes, are frequently borrowed, and to which they owe much of their lustre and energy. The laws in regard to the cleanness of the body, and even of the garments, if neglected by any person, excluded him from the temple. He was incapacitated for being so much as a spectator of the solemn service at the altar. The Jews considered the empyreal heaven as the archetype of the temple of Jerusalem. In the latter, they enjoyed the symbols of God's presence, who spoke to them by his ministers; whereas, in the former, the blessed inhabitants have an immediate sense of the divine presence, and God speaks to them face to face. Our Lord, preserving the analogy between the two dispensations, intimates that cleanness will be as necessary in order to procure ADMISSIO�into the celestial temple, as into the terrestrial. But as the privilege is inconceivably higher, the qualification is more important. The cleanness is not ceremonial, but moral; not of the outward man, but of the inward. The same idea is suggested, Psalms 24. When such allusions appear in the original, they ought, if possible, to have a place in the version.

DR. CO�STABLE, "The "pure in heart" are those who are single-minded in their devotion to God and therefore morally pure inwardly. Inner moral purity is an

important theme in Matthew and in the Old Testament (cf. Deuteronomy 10:16; Deuteronomy 30:6; 1 Samuel 15:22; Psalms 24:3-4; Psalms 51:6; Psalms 51:10; Isaiah 1:10-17; Jeremiah 4:4; Jeremiah 7:3-7; Jeremiah 9:25-26). Likewise freedom from hypocrisy is also prominent (cf. Psalms 24:4; Psalms 51:4-17; Proverbs 22:11; Matthew 6:22; Matthew 6:33). Jesus probably implied both ideas here.

The pure in heart can look forward to seeing God in the person of Messiah when He reigns on the earth (Psalms 24:3-4; Isaiah 33:17; Isaiah 35:2; Isaiah 40:5). Messiah would be single-minded in His devotion to God and morally pure. Thus there will be a correspondence and fellowship between the King and those of His subjects who share His character. �o one has seen God in His pure essence without some type of filter. The body of Jesus was such a filter. Seeing God is a synonym for having intimate knowledge of and acquaintance with Him (John 14; 1 John 1:1-4)

ELLICOTT, "(8) Pure in heart.—Here, as with the poor in spirit, the noun determines the region in which the purity is to be found—the “heart” as representing desires and affections, as the “spirit” represents the will and higher personality. The purity so described is not that which was the ideal of the Pharisee, outward and ceremonial, nor, again, was it limited, as the common language of Christians too often limits it, to the absence of one special form of sensual sin; but it excluded every element of baseness—the impurity of hate or greed of gain, no less than that of lust. �ot without cause, however, has the evil of the latter sin so overshadowed the others that it has almost monopolised the name. �o single form of evil spreads its taint more deeply than that which “lets in contagion to the inward parts.”

Shall see God.—Does the promise find its fulfilment only in the beatific vision of the saints in glory, seeing God as He is (1 John 3:2), knowing even as also we are known (1 Corinthians 13:12)? Doubtless there, and there only, will be the full fruition which now we wait for; but “purity of heart,” so far as it exists, brings with it the power of seeing more than others see in all through which God reveals Himself—the beauty of nature, the inward light, the moral order of the world, the written word, the life and teaching of Christ. Though we see as yet “through a glass,” as in a MIRROR that reflects imperfectly, yet in that glass we behold “the glory of the Lord” (1 Corinthians 13:12; 2 Corinthians 3:18).

BROADUS, "Matthew 5:8. Pure in heart, as contrasted with mere external, bodily purification, about which the Jews, and especially the Pharisees, were very scrupulous. (Matthew 23:25, Matthew 23:28) The phrase should not be limited to the absence of unchaste feelings, but includes freedom from all the defiling influences of sin upon the inner man. Origen: "Every sin stains the soul." The 'heart' in Scripture use is the seat of thought and will as well as of feeling. (Compare on Matthew 6:21) We must shun defiling thoughts, purposes, and feelings. Calvin here understands especially freedom from trickery and cunning. So James (James 4:8) says, 'Purify your hearts, ye double-minded.' A like breadth of meaning is implied in the CO��ECTIO� of Psalms 24:4. Compare for various applications of the phrase, Psalms 51:10, Psalms 73:1; 1 Timothy 1:5; 2 Timothy 2:22. The meaning

is thus seen to be very comprehensive, as when we speak of a pure character, pure motives, etc. There is nothing here said as to the way in which this purity is to be obtained; that was afterwards fully revealed through the apostles. (Acts 15:9; 1 John 1:7, 1 John 1:9; Ephesians 5:26; 1 Corinthians 7:1) Shall see God. The expression is derived 'from the usages of Oriental courts, where kings live in great seclusion, and it is a rare and distinguished privilege to be admitted into the very presence of the monarch, and see him face to face. See 1 Kings 10:8; Esther 1:14, Hebrews 12:14; Revelation 22:4, and an equivalent expression in Matthew 18:10. With the whole verse here compare Psalms 24:3 f.: 'Who shall ascend into the hill of the Lord? or who shall stand in his holy place? He that hath clean hands and a pure heart.'ג€”It is a kindred, but quite distinct thought that we find in 1 John 3:2, that of the immediate perception and thorough knowledge of God in the future life, as tending to make us like him.

GUZIK, ""Blessed are the pure in heart, for they shall see God."

a. Blessed are the pure in heart: In the ancient Greek, the phrase pure of heart has the idea of straightness, honesty, and clarity. There can be two ideas connected to this. One is of inner moral purity as opposed to THE IMAGE of purity or ceremonial purity. The other idea is of a single, undivided heart - those who are utterly sincere and not divided in their devotion and commitment to God.

i. "Christ was dealing with men's spirits, with their inner and spiritual nature. He did this more or less in all the Beatitudes, and this one strikes the very center of the TARGET as he says, not 'Blessed are the pure in language, or the pure in action,' much less 'Blessed are the pure in ceremonies, or in raiment, or in food;' but 'Blessed are the pure in heart.'" (Spurgeon)

b. For they shall see God: In this, the pure of heart receive the most wonderful REWARD. They shall enjoy greater intimacy with God than they could have imagined. The polluting sins of covetousness, oppression, lust, and chosen deception have a definite BLI�DI�G effect upon a person; and the one pure of heart is freer from these pollutions.

i. "For though no mortal eye can see and comprehend the essence of God, yet these men shall by an eye of faith see and enjoy God in this life, though in a glass more darkly, and in the life to come face to face." (Poole)

The heart-pure person can see God in nature.

The heart-pure person can see God in Scripture.

The heart-pure person can see God in his church family.

ii. "One day, at an HOTEL dinner table, I was talking with a brother-minister about certain spiritual things when a gentleman, who sat opposite to us, and who had a serviette tucked under his chin, and a face that indicated his fondness for

wine, made, this remark, 'I have been in this world for sixty years, and I have never yet been conscious of anything spiritual.' We did not say what we thought, but we thought it was very likely that what he said was perfectly true; and there are a great many more people in the world who might say the same as he did. But that, only proved that he was not conscious of anything spiritual; not that others were not conscious of it." (Spurgeon)

iii. Ultimately, this intimate relationship with God must become our greatest motivation for purity, greater than a fear of getting caught or a fear of consequences.

TRAPP, "VER 8. Blessed are the pure in heart] That wash their hearts from wickedness, that they may be saved, Jeremiah 4:14. �ot their hands only, with Pilate, but their inwards, as there; "How long shall thy vain thoughts lodge within thee?" בקרבף These, however the world censure them (for every fool hath a bolt to shoot at that purity, which yet they profess and pray for), are the Lord’s darlings, that purify themselves (in some truth of resemblance) as God is pure.

" Pura Deus mens est, pura vult mente vocari:

Et puras iussit pondus habere preces."

He will take up in a poor, but it must be a pure heart; in a homely, but it must be a CLEA�LY HOUSE; in a low, but not in a loathsome lodging. God’s Spirit loves to lie clean. �ow the heart of man is the most unclean and loathsome thing in the world, a den of dragons, a dungeon of darkness, a sty and stable of all foul lusts, a cage of unclean and ravenous birds. The ambassadors of the Council of Constance, being sent to Pope Benedict XI ( In Hist. Concil. Constant.), when he, laying his hand upon his heart, said Hic est Arca �oae, Here is �oah’s ark; they tartly and truly replied, In �oah’s ark were few men, but many beasts; intimating, that there were seven abominations in that heart, wherein, he would have them to believe, were lodged all the laws of right and religion. This is true of every mother’s child of us. The natural heart is Satan’s throne, he filleth it from corner to corner, Acts 5:3, he sits abrood upon it, and hatcheth all noisome and loathsome lusts, Ephesians 2:2. There (as in the sea) is that Leviathan, and there are creeping things innumerable, crawling bugs and baggage vermin, Psalms 104:25-26. �ow as many as shall see God to their comfort, must cleanse themselves from all filthiness of flesh and spirit, and perfect holiness in the fear of God, 2 Corinthians 7:1. This is the mighty work of the Holy Spirit, which therefore we must pray and strive for; beseeching God to break the heavens and come down, Isaiah 64:1, yea, to break OPE� the prison doors of our hearts by his Spirit, and to cleanse this Augaean stable. He comes as a mighty rushing wind, and blows away those litters of lusts, as once the east wind of God did all the locusts of Egypt into the Red Sea. And this done, he blows upon God’s garden, the heart, and causeth the spices thereof so to flow forth that Christ saith, "I am come into my garden, my sister, my spouse; I have gathered my myrrh with my spice," Song of Solomon 4:16; Song of Solomon 5:1.

For they shall see God] Here in a measure, and as they are able; hereafter in all fulness and perfection: they shall see as they are seen. Here, as in a glass obscurely, or as an old man through spectacles, 1 Corinthians 13:12, ום ביםידלבפי, but there face to face. Happier herein than Solomon’s servants, for a greater than Solomon is here. A good man is like a good angel, ever beholding the face of God. He looketh upon them with singular complacency, and they upon him to their infinite comfort: He seeth no iniquity in them, they no indignation in him. He looketh upon them in the face of Christ; and although no man hath seen God at any time, John 1:18, yet God, "who commanded the light to shine out of darkness, hath shined in our hearts," saith the apostle, "to give the light of the knowledge of the glory of God in the face of Jesus Christ," 2 Corinthians 4:6. Pure glass or crystal hath light coming through: not so stone, iron, or other grosser bodies. In like sort, the pure in heart see God, he shines through them: and as the pearl by the beams of the sun becomes bright and radiant as the sun itself, so "we all, with OPE� face beholding as in a glass the glory of the Lord, are transformed into the same image from glory to glory, as by the Spirit of the Lord," 2 Corinthians 3:18.

�ISBET, "The Beatitudes portray the ideal of the Christian life. They lay down the conditions of something more than happiness, something higher, more enduring—blessedness.

I. Purity of heart.—This is the simplest and most inward of all the Beatitudes, the very foundation of Christian sanctity. Definition of this purity includes three main lines of thought—

(a) The strict control and due regulation of the passions and desires. The heart in Holy Scripture includes the whole realm of moral and spiritual nature—our intellect, affections, wills, impulses, desires. Purity of heart implies a strict discipline of the passions.

(b) Purity of heart includes purity of intention. The value of any act, in God’s sight, depends not upon ACTIVITY, energy, or talent, but is in exact proportion to the motive which prompts it.

(c) Advance in personal holiness, and gradual sanctification of the soul, by communication of Divine purity.

II. How shall this purity be attained?

(a) We must set before ourselves a lofty ideal. We must have but one ideal of purity, the highest; adopt but one attitude towards every form of impurity, uncompromising and stern.

(b) We must be wise concerning good and simple concerning evil. It is a hideous maxim, that the knowledge of evil does little harm! it wrecks households, degrades noble lives, crushes the peace of woman, ruins the honour of men, strews the path of

thousands with withered leaves, mars the spiritual beauty of the soul, and brings many grey hairs with sorrow to the grave.

(c) We must be watchful ovיr our thoughts.—The heart is the fountain-head of evil; the thoughts defile (read St. Mark 7), not passing thoughts, but thoughts cherished and fondly hugged. ‘Try me, O God, and SEARCH my heart!’ Guard thy heart from empty, vain, unclean, envious, proud thoughts.

III. ‘They shall see God.’—The pure in heart see more than others now; they have a present REWARD; they see God in the beauties of nature more clearly; they hear His voice in His Word more plainly; they see the Divine purity reflected in their own hearts, and in the lives of His people. But they shall behold more loveliness; they shall see the King in His beauty.

Prebendary J. Storrs.Illustration

‘There is no true purity APART from the absolute enthronement of God in the affections. It is not the absence of unholy affections, it is the presence of a holy and unsurpassingly earnest love, that makes us really pure. The soul is so supremely an altar that it must worship something in its inmost shrine, and unless it worship God there it cannot be pure. His presence there, and it alone, can rob temptation of its charm, dispel all carnal longings, throw back the fierce onset of ancient and besetting sins, and make the heart utterly holy.’

SERMO� BIBLE, ""Blessed are the pure in heart." The words may bear a twofold meaning—pure, disinterested love of truth, and pure, clean aversion to everything that defiles. (1) Pure love of truth. How very rare, yet how very beneficent! Look at Sir Isaac �ewton, the most famous name which Westminster Abbey contains. It was said by those who knew him that he had the whitest soul they had ever known—the whitest especially in this, that no consideration ever came across his desire of propounding and of ascertaining the exact truth on whatever subject he was engaged. (2) Purity from all that defiles and stains the soul. Filthy thoughts, filthy actions, filthy words—we know what they are without attempting to describe them. Of all the obstacles which may intervene between us and an insight into the virtue which is the nature of the Invisible and the Divine, nothing presents so coarse and so thick a veil as, on the one hand, a false, artificial, crooked way of looking at truth, and, on the other hand, at the indulgence of brutal and impure passions, which lower our sight; and nothing can so clear up our better thoughts, nothing leave our minds so OPE� to receive the impression of what is good and noble, as the single eye and the pure conscience.

A. P. Stanley, Christian World Pulpit, vol. xx., p. 24.

To see God—that has been the deep desire of living souls through all time. Men of earnest spirits have ever felt, instinctively, that the highest blessedness of life must

consist in the vision of God—not in a vision of His glory, revealed to the perishing eye of the body, but that spiritual vision of Him which belongs to the soul that has fellowship with the Divine.

I. We BEGI� by inquiring into the meaning of purity of heart; for it is only by understanding in what that purity consists that we shall see how the vision of God rises from it. There is no true purity apart from the absolute enthronement of God in the affections. It is not the absence of unholy affections, it is the presence of a holy and surpassingly earnest love, that makes us really pure. The soul is so supremely an altar that it must worship something in its inmost shrine, and unless it worship God there it cannot be pure. His presence there, and it alone, can rob temptation of its charm, dispel all carnal longings, throw back the fierce onset of ancient and besetting sins, and make the heart utterly holy.

II. Purity of heart gives the vision of God. In PROCEEDI�G to illustrate this, let us observe emphatically that the phrase "see God" does not refer to any manifestation of His glory visible to the eye of sense. It is to the far deeper sight of the soul that Christ refers: to feel in the spirit His presence—to exult in the fellowship of the Infinite, Perfect, and Eternal One—that is to see God. (1) �one but the pure in heart can see Him. The proof of this lies in the fact that the vision of the soul rises from its affections; the heart can see that only which it loves. (2) To the pure in heart the full glory of the Divine nature reveals itself.

III. That vision is its own exceeding blessedness. (1) It is blessed because to see God satisfies the longings of the heart. The restlessness vanishes. The distractions of change cease. Man's soul is at home with God. Therefore, "Blessed are the pure in heart." (2) It is blessed because it clothes LIFE I� glory. (3) It is blessed because it is the dawning of immortal hope.

E. L. Hull, Sermons, 1st series, p. 180.

The two texts are two motives. With one voice they enforce purity, but each by its own argument and with its own persuasion. The one looks rather at the future, the other at the present; the one tells us how purity shall enable us to move healthily and wholesomely among our fellows, the other how it shall fit and qualify us for that beatific vision which is, being interpreted, the inheritance of the saints in light.

I. St. Paul is ADDRESSI�G a loved convert, charged with the temporary oversight of the young Church of Crete. "To the pure," he says, "all things are pure; but to the defiled nothing is pure." If the heart be defiled, the result must be the contamination of the living and moving and acting man. Sin secretly cherished becomes not more a disease than a pestilence. To the impure nothing is pure; he carries defilement with him. St. Paul speaks of the intellect and the conscience as sharing the purity or else the impurity of the heart. The impure heart makes the conscience itself impure. By degrees it not only loses its sensitiveness to right and wrong; worse far than all this, it comes even to confuse, to distort, and to invert its own vision, and to be no longer a trustworthy index, when the man for once would

consult it on some question of practical duty.

II. The motive was a strong one which said, "To the pure all things are pure." Be pure in heart, and you shall find or else make purity everywhere. Be pure in heart, and intellect shall be pure, and conscience; no film shall cloud the mental vision, no stain shall sully the MIRROR of duty. But "blessed are the pure in heart: for they shall see God." This lifts the matter into a higher region still, and tells how, not mind alone, not conscience alone, but the very spirit and soul of the man, hangs upon purity of heart for its welfare and for its life. If there be in any of us the desire hereafter or here to see God, to see Him in His beauty, and to see Him in His goodness, and to see Him in His truth—if we feel that not to see Him is misery, that never to see Him would indeed be the "second death"—we must become pure in heart.

C. J. Vaughan, Oxford and Cambridge Journal, �ovember 4th, 1880; see also Temple Sermons, p. 390, and Christian World Pulpit, vol. xx., p. 52.

I. Purity of heart is the absence of anything that troubles, that darkens—passion, greed, selfish ambition. Purity of heart! not merely freedom from ceremonial defilement: that was only the husk intended to protect the ripening fruit, the precious idea, within. When the seed is ripe the husk parts and breaks away. Purity of heart! not merely purity of act; cleanness, soundness of affections as well as will, the spirit to which evil gives no pleasure, rather inspires loathing and contempt.

II. And now the blessing: "For they shall see God." Of what time is this said? Of the sight of Him in the world beyond the grave, the Beatific Vision? We must not exclude this meaning, if for no other reason, because it is a meaning which the beloved Apostle saw in the words. Yet we shall be going against the spirit of all the Beatitudes if we make that the only meaning. The blessings promised throughout are not merely future blessings, but present: "Blessed are..." They are the graces, beauties, dignities, of the kingdom of heaven; and the kingdom of heaven is not future only, but present, set up, even as our Lord spoke, among men. The Beatific Vision itself is TO BEGI� on earth. "Blessed are the pure in heart: for they shall see God," not only by-and-by, but even now.

III. We see in our Lord's words an image of the manner in which the highest spiritual truth is attained by man, and of the hindrances which prevent his attaining it. The image naturally suggested by His words, taken together, is of a man looking down into water and seeing the moon and the stars, the glories of heaven, mirrored in it. If the sight is to be firmly and clearly seen, the surface must be clean and still like some deep, calm mountain lake, not CLOUDED with scum and weeds, nor blackened by gusts or cross-currents, not fretted like the shallow rapid stream over the inequalities of its pebbly bed. God reveals Himself—so the thought seems to run in the heart—if the heart be clean and still. The man whose heart is distracted with the cares and ambitions of the world, blackened with gusts of evil passion, cannot see God; the faculty is paralyzed, gone. He may try to look, may catch a broken sight for a moment, but he cannot look steadily, or there has gathered a film over

the surface and he can see nothing.

E. C. Wickham, Wellington College Sermons, p. 59.

"Call no man happy till he dies" is what the old Greek sage said, and it was supposed to be a very sage saying indeed. The happiness which is implied in that poor comfort is of a very negative kind. It simply means that you will be happy because you will have done with things. It hopes for the calm of a corpse, for the rest of the grave—knows nothing of any OPE� gates beyond. The greatest philosopher, the grandest sage of all, says, "Happy are the pure in heart." If you can only get purity, then you can reap YOUR harvests in mid-winter, you can bask in sunlight when the sky is dark, and your fireside shall glow in grateful content when there is no fire behind the bars.

I. Happiness and the heart are put together. This happiness is real, because its home is in the heart. That is its seat of power.

II. Even Jesus cannot give you happiness while self and Satan rule. He cannot pair happiness with iniquity. If you are to be happy, sin must die. Christ came to kill it; hence that grandest of texts, "Behold the Lamb of God, who taketh away the sin of the world." If you will OPE� your heart to admit Jesus, that He may come on His sin-killing errand, then as surely as He crosses the threshold, so surely shall you see two twin angels coming just behind Him with brows laden with glory; and the name of the one is Happiness, and the name of the other is Purity.

III. The pure in heart shall see God. The sight and knowledge of God are the cause and current of the Christian's joy. The pure in heart shall stand in the face of the King, in the presence of the eyes of Royalty; and the gifts which they receive shall be ACCORDI�G to His infinite love, and according to His infinite power.

IV. They shall see God (1) in nature's MIRROR. Creation's visions and voices in every colour and in every key-note will prompt the pure in heart with remembrance of the Father that made them all. (2) In His providence. (3) In the mysteries they cannot understand.

J. Jackson Wray, PE��YPulpit (�ew Series),

CHARLES SIMEO�, "PURITY OF HEART

Mat_5:8. Blessed are the pure in heart: for they shall see God.

THERE is nothing in which mankind more generally imagine happiness to consist than in the uncontrolled indulgence of their passions. It is probable that among those who looked for the establishment of the Messiah’s kingdom, many pleased themselves with the idea, that his victories would open to them a way for multiplying captives to any extent, and consequently for the unlimited gratification of their CORRUPT appetites. To counteract such absurd notions, and to evince the

spiritual nature of his kingdom, our blessed Lord declared, that happiness was to be found, not “in assimilating” ourselves to the brute creation, but in purity of heart and life: “Blessed are the pure in heart; for they shall see God.”

I. The character here mentioned, is that which first claims our attention—

Purity of heart may be considered as opposed to hypocrisy: in that sense it denotes a freedom from base and selfish ends in the whole of our transactions, both with God and man. Strange as it may seem, the duties of religion itself may be performed from very unworthy motives. Pride, ostentation, self-righteousness, self-complacency, may lie at the foundation of those very services whereby we pretend to honour God; and may render them, not only worthless, but hateful in his sight [�ote: Zec_7:5-6.]. Our conduct also towards man may be very specious, and yet be full of dissimulation and craft. It is no uncommon thing, as all who are conversant with the world know, to see men, under the guise of friendship, aiming only at the advancement of their own interests. Such duplicity is hateful to a true Christian. He that is “an Israelite indeed, is without guile.” Purity of heart, in this sense, is beautifully exemplified in the Apostle Paul, whose ministrations had no other object than to advance the glory of God in the salvation of men [�ote: 1Th_2:3-6 and 2Co_2:17.]. O that all of us possessed the same integrity; and could, like him, appeal both to God and man for the purity of our intentions, and the simplicity of our minds!

But purity may also be understood in opposition to uncleanness: and, if we suppose that our Lord designed to condemn the sensuality of those who expected the Messiah as a temporal Prince, we must of course annex that meaning to his words. Perhaps the more E�LARGED sense of the text, as comprehending both ideas, is the more just: but as the latter idea is of singular importance, we shall consider the character chiefly in reference to that.

We observe, then, that the person who is pure in heart,

1. Abstains from all acts of uncleanness—

[Others may make light of fornication and adultery: but he knows them to be ruinous and damning sins: and he abstains from them, not merely from the fear of detection and disgrace, but from a dread of displeasing Almighty God, and of plunging his soul into everlasting misery. He is well convinced, that “the body was not for fornication, but for the Lord; and the Lord for the body [�ote: 1Co_6:13.].” He considers “his body as a member of Christ himself:” and, if tempted to “take the members of Christ, and make them the members of an harlot,” he exclaims with horror, “God forbi [�ote: 1Co_6:15.]!”]

2. Harbours no evil desires in his heart—

[Being of like passions with others, he cannot but feel as others on some occasions: but he has learned through grace to counteract the propensities of nature, and to “crucify the flesh with the affections and lusts [�ote: Gal_5:24.].” He knows that

“fleshly lusts war against the soul [�ote: 1Pe_2:11.];” and that, if not vigorously opposed in the first instance, they will soon gain the ascendant, and lead him captive. He sees how others are enslaved, “having eyes full of adultery, and that cannot cease from sin [�ote: 2Pe_2:14.].” He has heard of that confession in the book of Proverbs, “I was almost in all evil in the midst of the congregation and the assembly [�ote: Pro_5:14.]:” and he dreads lest he in like manner should become a prey to his evil passions. If evil thoughts or desires arise, he regards them as fire, which, if not extinguished speedily, will inflame and consume his soul. Hence lie prays day and night, “Create in me a clean heart, O God, and renew a right spirit within me [�ote: Psa_51:10.].” He is not contented with being “like a whited sepulchre, beautiful without, but full of all uncleanness within:” he is as attentive to “the inside of the cup and platter,” as he is to its exterior appearance [�ote: Mat_23:25-28.].]

3. Avoids the occasions of evil—

[Many who have a regard for their character, will yet make no scruple of reading books, or hearing songs, or attending scenes, which tend to vitiate the mind. They will even court occasions of evil, delighting in that company and conversation which they know by experience to produce bad impressions on their hearts.

�ot so the person that is pure in heart: he stands at a distance from every polluting object [�ote: Psa_73:1.]: like Joseph, he flies from those who would corrupt him [�ote: Gen_39:9-10.]: like Job, he “makes a covenant with his eyes,” and with his heart, that he will neither look, nor think, upon an object that will ensnare him [�ote: Job_31:1.]. He knows that “the very thought of foolishness is sin [�ote: Pro_24:9.];” and he is determined through grace, that “vain thoughts shall not lodge with him.” He hates them: he lothes himself for his propensity to indulge them; and he longs to be “holy as God himself is holy [�ote: 1Pe_1:14-16.].”]

II. The blessedness of those who have attained this character, is the next point to be considered:

1. They shall enjoy a sight of God in this world—

[It is true, that “God dwelleth in the light which no man can approach unto,” and that, in strictness of speech, “no man hath seen him, or can see him.” But there were manifestations of him vouchsafed to his people of old, sometimes through the medium of the human or angelic form, and sometimes by a bright effulgence of his glory. There are also other manifestations which God still makes of himself to the souls of men [�ote: Joh_14:21-23.]; and which he will vouchsafe to the pure in heart. It must not, however, be expected that, in speaking of these things, we can bring them down to the apprehension of the ungodly: they have no eyes to see them, no ears to hear them, no understandings to understand them: and it is as vain to speak of these things to them, as it would be to speak of colours to the blind, or sounds to the deaf, or tastes to those who had no palate. �evertheless we must affirm, on the authority of God himself, that “the pure in heart shall see God.” They

shall see him in his ordinances, whilst others are altogether unconscious of his presence. They shall see him in their secret chamber, where he will draw nigh unto them, and “say, Here I am [�ote: Job_33:26. Isa_58:9.].” They shall see him in all the works of creation, and in all the dispensations of his providence. They shall see him in every comfort and in every cross. His wisdom, his goodness, his love, his mercy, his faithfulness, are ever before their eyes. They have such views of him and his perfections as words cannot describe; and such fellowship with him as a carnal man has no idea of [�ote: 1Jn_1:3.]. The impure may mourn, and even “howl upon their beds;” but the pure, like Moses of old, have near access to God, and see “him who is invisible [�ote: Heb_11:27.];” and by this sight are strengthened, supported, comforted, and sanctified.]

2. They shall behold the beatific vision in heaven—

[Thither the unclean can never be admitted [�ote: Eph_5:5. Heb_12:14.]. As well might “light have communion with darkness, or Christ with Belial,” as they participate the blessedness of heaven. If it be asked, “Who shall ascend into the hill of the Lord, and stand in his holy place?” the answer is, “He that hath clean hands, and a pure heart [�ote: Psa_24:4.].” To him a glorious inheritance is promised: for him a place in the heavenly mansions is prepared: a seat upon the very throne of God himself is reserved for him. There shall his organs of vision be strengthened to behold all the glory of the Godhead. At present he “sees God only as through a glass, darkly; but then will he behold him face to face. �ow he knows God only in part; but then he will know him, even as he himself is known [�ote: 1Co_13:12.].”]

Address—

1. The gay and dissipated—

[Perhaps you refrain from gross iniquity; and therefore “imagine yourselves pure, though you are not washed from your inward filthiness [�ote: Pro_30:12.].” In this notion you are countenanced by the world at large: — — — but “let no man deceive you with vain words: for because of inward, as well as outward impurity, the wrath of God cometh upon all the children of disobedience [�ote: Eph_5:6. 2Pe_2:9-10.].” “Your bodies are the temples of the Holy Ghost; and if any man defile the temple of God, him shall God destroy [�ote: 1Co_3:16-17.].” �evertheless, if you deeply repent of your past sins, you shall be forgiven [�ote: Jam_4:8-9.]; and if you believe in Christ, you shall be both sanctified and saved [�ote: 1Co_6:9-11.].]

2. The professors of religion—

[How many who have run well for a season have been hindered and turned aside through the prevalence of their own evil passions! We need not GO BACK to David and Solomon: there is not a place where religion has made any progress, but affords some lamentable proof of the influence of unsubdued lusts. A religious person first conceives a thought; and that thought is suffered to dwell upon his mind. The mind inflamed, yields to the impulse of desire so far as to court familiarity with the

alluring object: conscience reproves; but the deceitful heart suggests, that, as no positive act of sin is intended, no evil will arise. Corruption now begins to work more strongly; and every renewed familiarity with temptation increases its power over us; so that we scarcely know how to keep from the place or person whom we ought to shun. Conscience remonstrates, but in vain; till at last the devil takes us in his snare, and we bring disgrace on our holy profession, and cause the name of God to be blasphemed [�ote: See. Jam_1:14-15.]. This is the history of many a religious character. Would we avoid this melancholy end? let us avoid the means. Let us “keep our hearts with all diligence [�ote: Pro_4:23.]:” let us live nigh to God, and beg of him to keep us. Let us beware how we “grieve his Spirit,” by tampering with sin, or parleying with temptation. Let us “walk in the Spirit; and then we shall not fulfil the lusts of the flesh [�ote: Gal_5:16.].” Let us often ask ourselves, What we shall think of such things in a dying hour? Little dost thou think, whoever thou art that art yielding to the tempter, how thou art filling thy dying pillow with thorns; and wilt most probably bring on thyself a condemnation far heavier than that of Sodom and Gomorrha. O may God take you out of the horrible pit, out of the miry clay, and set your feet upon a rock, and establish your goings [�ote: Psa_40:2.]!” But concerning this evil we may say, as our Lord said concerning a deaf and dumb spirit whom his disciples could not cast out, “This kind goeth not out but by prayer and fasting [�ote: Mat_17:21.].”]

3. The conscientious Christian—

[Blessed art thou, who art enabled to maintain “a conscience void of offence towards God and man.” Thou art blessed, and shalt be blessed. If thou dost not see so much of God as thou wouldst, thou hast far different views of him from what they have who give way to sin. And the time is fast approaching, when thou shalt no more complain of darkness and distance from God, but shalt “behold his face in righteousness, and be satisfied with it [�ote: Psa_17:15.].”

Yet even to thee must I say, Watch against the assaults of sin and Satan. It is not past experience that will keep thee: for Solomon fell “after God had appeared to him twice [�ote: 1Ki_11:9.].” �or is it high attainments that will preserve thee: for the man after God’s own heart became a monument of human frailty and depravity. �or is even marriage itself sufficient to extinguish the unhallowed flame. You may have, if I may so say, whole flocks at your command, and yet it will not keep you from coveting your neighbour’s ewe-lamb [�ote: 2Sa_12:2; 2Sa_12:4; 2Sa_12:8-9.]. It is grace, and grace alone, that will enable you to hold on unto the end. In Christ you may trust with joyful confidence: “He is able to keep you from falling, and to present you faultless before the presence of his glory with exceeding joy [�ote: Jude, VER. 24.].” Moreover, he has promised that “you shall have no temptation without a way to escape, that you may be able to bear it [�ote: 1Co_10:13.].” APPLY this promise to your souls, and you shall be enabled to “cleanse yourselves from all filthiness, both of flesh and spirit, and to perfect holiness in the fear of God [�ote: 2Co_7:1.].” Depend not for one moment on yourselves, but “be strong in the grace that is in Christ:” and may the very God of Peace sanctify you wholly! and I pray God that your whole body, soul, and spirit, may be sanctified wholly unto the

coming of our Lord Jesus Christ [�ote: 1Th_5:23.]!]

PULPIT,�"The�pure�in�heart.�Our�Lord�naturally�passes�in�thought�from�the�sixth�to�the�PULPIT,�"The�pure�in�heart.�Our�Lord�naturally�passes�in�thought�from�the�sixth�to�the�PULPIT,�"The�pure�in�heart.�Our�Lord�naturally�passes�in�thought�from�the�sixth�to�the�PULPIT,�"The�pure�in�heart.�Our�Lord�naturally�passes�in�thought�from�the�sixth�to�the�

seventh�commandment�(cf.�Mat_seventh�commandment�(cf.�Mat_seventh�commandment�(cf.�Mat_seventh�commandment�(cf.�Mat_5555::::21212121,�Mat_,�Mat_,�Mat_,�Mat_5555::::27272727),�finding�the�basis�of�his�phraseology�),�finding�the�basis�of�his�phraseology�),�finding�the�basis�of�his�phraseology�),�finding�the�basis�of�his�phraseology�

in�Psa_in�Psa_in�Psa_in�Psa_24242424::::3333,�Psa_,�Psa_,�Psa_,�Psa_24242424::::4444,�"Who�shall�ascend�into�the�hill�of�the�Lord?…�He�that�hath�,�"Who�shall�ascend�into�the�hill�of�the�Lord?…�He�that�hath�,�"Who�shall�ascend�into�the�hill�of�the�Lord?…�He�that�hath�,�"Who�shall�ascend�into�the�hill�of�the�Lord?…�He�that�hath�

clean�hands,�and�a�pure�heart�(LXX.�clean�hands,�and�a�pure�heart�(LXX.�clean�hands,�and�a�pure�heart�(LXX.�clean�hands,�and�a�pure�heart�(LXX.�qθrqθrqθrqθrος�ος�ος�ος�χερσsχερσsχερσsχερσsν�ν�ν�ν�καs�καθαρtκαs�καθαρtκαs�καθαρtκαs�καθαρtς�ς�ς�ς�τu�καρδίw�τu�καρδίw�τu�καρδίw�τu�καρδίw�)�(cf.�also�)�(cf.�also�)�(cf.�also�)�(cf.�also�

Psa_Psa_Psa_Psa_72727272::::1111).�).�).�).�ΚαθαρόΚαθαρόΚαθαρόΚαθαρός�(besides�speaking�of�mere�physical�cleanness,�Psa_ς�(besides�speaking�of�mere�physical�cleanness,�Psa_ς�(besides�speaking�of�mere�physical�cleanness,�Psa_ς�(besides�speaking�of�mere�physical�cleanness,�Psa_27272727::::1111----14�14�14�14�::::59595959)�)�)�)�

specially�refers�to�freedom�from�pollution,�judged�by�God's�standard�of�what�pollution�specially�refers�to�freedom�from�pollution,�judged�by�God's�standard�of�what�pollution�specially�refers�to�freedom�from�pollution,�judged�by�God's�standard�of�what�pollution�specially�refers�to�freedom�from�pollution,�judged�by�God's�standard�of�what�pollution�

is,�whether�it�be�a�matter�of�ceremonial�enactment�or�of�ethical�relation�(Joh_is,�whether�it�be�a�matter�of�ceremonial�enactment�or�of�ethical�relation�(Joh_is,�whether�it�be�a�matter�of�ceremonial�enactment�or�of�ethical�relation�(Joh_is,�whether�it�be�a�matter�of�ceremonial�enactment�or�of�ethical�relation�(Joh_13131313::::10101010,�,�,�,�

Joh_Joh_Joh_Joh_13131313::::11111111;�Joh_;�Joh_;�Joh_;�Joh_15151515::::3333);�cf.�Origen.'Hem.�in�Joh.,'�);�cf.�Origen.'Hem.�in�Joh.,'�);�cf.�Origen.'Hem.�in�Joh.,'�);�cf.�Origen.'Hem.�in�Joh.,'�73737373::::2�2�2�2�(Meyer),�"Every�sin�soils�the�soul�(�(Meyer),�"Every�sin�soils�the�soul�(�(Meyer),�"Every�sin�soils�the�soul�(�(Meyer),�"Every�sin�soils�the�soul�(�

ΠzΠzΠzΠzσα�σα�σα�σα�{µαρτί{µαρτί{µαρτί{µαρτία�α�α�α�}ύ}ύ}ύ}ύπον�πον�πον�πον�UντίUντίUντίUντίθησι�θησι�θησι�θησι�τu�ψυχu�τu�ψυχu�τu�ψυχu�τu�ψυχu�)".�In�heart.�The�seat�of�the�affections�(Mat_)".�In�heart.�The�seat�of�the�affections�(Mat_)".�In�heart.�The�seat�of�the�affections�(Mat_)".�In�heart.�The�seat�of�the�affections�(Mat_

6666::::21212121;�Mat_;�Mat_;�Mat_;�Mat_22222222::::37373737)�and�the�understanding�(Mat_)�and�the�understanding�(Mat_)�and�the�understanding�(Mat_)�and�the�understanding�(Mat_13131313::::15151515),�also�the�central�spring�of�all�),�also�the�central�spring�of�all�),�also�the�central�spring�of�all�),�also�the�central�spring�of�all�

human�words�and�actions�(Mat_human�words�and�actions�(Mat_human�words�and�actions�(Mat_human�words�and�actions�(Mat_15151515::::19191919);�cf.�καθαραα�();�cf.�καθαραα�();�cf.�καθαραα�();�cf.�καθαραα�(1111Ti_Ti_Ti_Ti_1111::::5555;�;�;�;�2222Ti_Ti_Ti_Ti_2222::::22222222),�which�implies�),�which�implies�),�which�implies�),�which�implies�

something�deeper�than�καθαραδησις�(something�deeper�than�καθαραδησις�(something�deeper�than�καθαραδησις�(something�deeper�than�καθαραδησις�(1111Ti_Ti_Ti_Ti_3333::::9999;�;�;�;�2222Ti_Ti_Ti_Ti_1111::::3333).�Shall�see�God.�Not�in�his�).�Shall�see�God.�Not�in�his�).�Shall�see�God.�Not�in�his�).�Shall�see�God.�Not�in�his�

courts�(Psa_courts�(Psa_courts�(Psa_courts�(Psa_24242424::::1111----10101010.)�on�Mount�Moriah,�but�above;�and�in�one�complete�vision�fully�.)�on�Mount�Moriah,�but�above;�and�in�one�complete�vision�fully�.)�on�Mount�Moriah,�but�above;�and�in�one�complete�vision�fully�.)�on�Mount�Moriah,�but�above;�and�in�one�complete�vision�fully�

grasped�(�grasped�(�grasped�(�grasped�(�����ψονται�).�The�thought�of�present�spiritual�sight�of�God,�though,�perhaps,�ψονται�).�The�thought�of�present�spiritual�sight�of�God,�though,�perhaps,�ψονται�).�The�thought�of�present�spiritual�sight�of�God,�though,�perhaps,�ψονται�).�The�thought�of�present�spiritual�sight�of�God,�though,�perhaps,�

hardly�to�be�excluded�(contrast�Weiss,�'Matthausev.'),�is�at�least�swallowed�up�in�the�hardly�to�be�excluded�(contrast�Weiss,�'Matthausev.'),�is�at�least�swallowed�up�in�the�hardly�to�be�excluded�(contrast�Weiss,�'Matthausev.'),�is�at�least�swallowed�up�in�the�hardly�to�be�excluded�(contrast�Weiss,�'Matthausev.'),�is�at�least�swallowed�up�in�the�

thought�of�the�full�and�final�revelation.�Those�who�are�pure�in�heart,�and�care�not�for�thought�of�the�full�and�final�revelation.�Those�who�are�pure�in�heart,�and�care�not�for�thought�of�the�full�and�final�revelation.�Those�who�are�pure�in�heart,�and�care�not�for�thought�of�the�full�and�final�revelation.�Those�who�are�pure�in�heart,�and�care�not�for�

such�sights�as�lead�men�into�sin,�are�unconsciously�preparing�themselves�for�the�great�such�sights�as�lead�men�into�sin,�are�unconsciously�preparing�themselves�for�the�great�such�sights�as�lead�men�into�sin,�are�unconsciously�preparing�themselves�for�the�great�such�sights�as�lead�men�into�sin,�are�unconsciously�preparing�themselves�for�the�great�

spiritual�sightspiritual�sightspiritual�sightspiritual�sight————the�beatific�vision�(Rev_the�beatific�vision�(Rev_the�beatific�vision�(Rev_the�beatific�vision�(Rev_22222222::::4444;�cf.�;�cf.�;�cf.�;�cf.�1111Jn_Jn_Jn_Jn_3333::::2222).�In�Heb_).�In�Heb_).�In�Heb_).�In�Heb_12121212::::14�14�14�14�holiness�(�holiness�(�holiness�(�holiness�(�

{γιασµό{γιασµό{γιασµό{γιασµός�)�is�an�indispensable�quality�for�such�a�vision�of�"the�Lord."ς�)�is�an�indispensable�quality�for�such�a�vision�of�"the�Lord."ς�)�is�an�indispensable�quality�for�such�a�vision�of�"the�Lord."ς�)�is�an�indispensable�quality�for�such�a�vision�of�"the�Lord."

BIBLICAL�ILLUSTRATOR,�"BIBLICAL�ILLUSTRATOR,�"BIBLICAL�ILLUSTRATOR,�"BIBLICAL�ILLUSTRATOR,�"The�pure�in�heart.

Purity�of�heartPurity�of�heartPurity�of�heartPurity�of�heart

I.�I.�I.�I.�Purity�of�heart�demands�our�attention.

1111.�.�.�.�It�implies�a�change�of�heart.

2222.�.�.�.�It�implies�that�the�faculties�of�the�soul�are�purified.

3333.�.�.�.�It�implies�the�purity�of�the�affections.�4,�It�implies�the�purity�of�the�thoughts�and�desires.

5555.�.�.�.�It�leads�to�purity�of�worship.

6666.�.�.�.�It�leads�to�purity�of�life.

II.�II.�II.�II.�The�blessedness�promised�to�the�pure�in�heart.

1111.�.�.�.�What�is�denoted�by�seeing�God.

2222.�.�.�.�This�vision�will�constitute�the�blessedness�of�the�pure�in�heart.�(J.�Jordan.)

The�blessedness�of�the�pure�in�heartThe�blessedness�of�the�pure�in�heartThe�blessedness�of�the�pure�in�heartThe�blessedness�of�the�pure�in�heart

I.�I.�I.�I.�Inquire�into�The�meaning�of�purity�of�heart.

1111.�.�.�.�The�words�carry�us�into�the�inner�regions�of�man’s�being.�At�first�sight�they�only�suggest�

the�absence�of�the�impure.�But,�there�is�no�purity�apart�from�the�absolute�authority�of�God�in�

the�affections.�Man�is�not�made�by�negatives.

II.�II.�II.�II.�Purity�of�heart�gives�the�vision�of�God.�The�phrase�“see�God”�does�not�refer�to�any�

manifestation�of�His�glory�visible�to�the�eye�of�sense.�It�is�to�the�far�deeper�sight�of�the�soul�that�

Christ�refers.�Your�best�friend�is�not�seen�by�the�eye�of�the�body;�you�see�him�spiritually,�his�

qualities�of�mind�and�heart.

1111.�.�.�.�None�but�the�pure�in�heart�can�see�Him.�It�is�useless�to�tell�the�selfish�about�the�beauty�of�

unselfishness;�you�might�as�well�tell�the�blind�about�the�glory�of�colour.

2222.�.�.�.�That�to�the�pure�in�heart�the�full�glory�of�the�Divine�nature�reveals�itself.�God�is�light�and�

love.�These�are�seen�by�the�pure�soul.

III.�III.�III.�III.�The�vision�is�its�own�exceeding�blessedness.

1111.�.�.�.�It�is�blessed�because�to�see�God�satisfies�the�longings�of�the�heart.

2222.�.�.�.�Because�it�clothes�life�in�glory.

3333.�.�.�.�Because�it�is�the�dawning�of�immortal�hope.�(E.�L.�Hull,�B.�A.)

I.I.I.I.�Let�us�try�to�ascertain�what�this�purity�Is�which�is�here�so�extolled.�It�was�in�Adam�by�nature-it�

is�in�us�by�grace,�etc.�In�us�it�is�as�seed�cast�into�the�soil,�etc.�It�is�a�living�principle,�ever�powerful,�

ever�resisted,�yet�never�beaten,�growing�daily�in�aspirations�and�likeness,�until�it�is�made�perfect�

by�seeing�Christ�as�He�is,�when�we�shall�be�like�Him,�because�we�shall�see�Him�as�He�is.�

Constantly�enjoined.�Is�true�beauty.�The�qualification�for�heaven.�The�Holy�Spirit�its�author.�The�

heart�its�seat.�Manifest�in�the�outer�life.�Will�ever�be�ready�to�disclose�itself�to�God�in�prayer.

II.�II.�II.�II.�Such�persons�are�blessed.�In�having�this�characteristic.�Evidence�of�being�amongst�the�people�

of�God.�To�them�all�things�are�pure.�“Shall�see�God”-in�life’s�trials,�life’s�prosperity,�providential�

dealings,�in�all�creation,�in�the�sacred�page,�in�ordinances,�and,�above�all,�in�glory-transforming,�

satisfying,�joyful.�“Create�in�me,”�etc.�(Dr.�J.�Caroming.)

By�the�“heart”�we�are�to�understand�the�inward�part�of�man,�comprehending�the�mind�and�soul�

with�all�their�faculties�and�affections,�purposes�and�inclinations,�the�secret�recesses�into�which�

mortal�eye�cannot�penetrate.

I.�I.�I.�I.�The�foliage�and�branches�are�of�the�same�kind�with�the�stock�that�bears�them.

1111.�.�.�.�Before�we�can�bring�forth�good�fruit�we�must�be�renovated.

2222.�.�.�.�There�may�be�the�semblance�of�purity�in�the�life�when�there�is�no�real�principle�of�holiness�

in�the�heart.

II.�II.�II.�II.�Purity�is

((((1111))))�the�mind�renewed,�the

((((2222))))�disordered�spirit�restored,�and

((((3333))))�conformed�to�the�“�image�of�God,”�in�righteousness�and�true�holiness.

III.�III.�III.�III.�From�the�definition�of�the�principle�there�are�three�things�which�it�includes.

1111.�.�.�.�Frank�and�genuine�sincerity�in�opposition�to�dissimulation�and�deceit.

2222.�.�.�.�Spiritual�worship�in�opposition�to�that�which�is�formal.

3333.�.�.�.�A�holy�and�heavenly�mind,�in�opposition�to�one�that�is�polluted�and�sensual.�(J.�E.�Good.)

I.�I.�I.�I.�A�great�privilege�proposed�by�our�Saviour�to�His�followers.�“They�shall�see�God”-in�this�life�

and�in�heaven.

II.�II.�II.�II.�The�qualification�required�for�this�enjoyment-parity�of�heart.�Nature�and�necessity�of�heart-

purity.

1111.�.�.�.�Try�your�hopes�of�heaven�by�this�rule.

2222.�.�.�.�Follow�after�purity-heart�and�life.�(Henry�Grove.)

See�here�what�is�the�beauty�that�sets�off�a�soul�in�God’s�eye:�purity�of�heart.

I.�I.�I.�I.�Thou�who�art�never�so�beautiful,�art�but�a�spiritual�leper,�till�thou�art�pure�in�heart,

1111.�.�.�.�Therein�God�sees�His�own�picture�drawn.

2222.�.�.�.�Holiness�is�a�beam�of�God.

II.�II.�II.�II.�Thou�who�art�pure�in�heart�hast�the�angel’s�glory�in�thee,�and�the�embroidery�and�

workmanship�of�the�Holy�Ghost�upon�thee.

III.�III.�III.�III.�The�pure�heart�is�God’s�paradise,�where�He�delights�to�walk;�it�is�His�lesser�heaven.�The�dove�

delights�in�the�purest�air;�the�Holy�Ghost,�who�descended�in�the�likeness�of�a�dove,�delights�in�the�

purest�soul.�How�may�this�raise�the�esteem�of�purity!�This�is�a�beauty�that,�never�fades!�(Thomas�

Watson.)

I.I.I.I.�Purity�of�heart�stands�in�direct�opposition�to�that�external�affectation�of�purity�which�is�the�

offspring�of�hypocrisy.

1111.�.�.�.�Actions�are�the�outward�symbols�or�expressions�of�virtue�and�vice,�not�virtue�and�vice�

themselves.

2222.�.�.�.�Actions�when�separated�from�their�motives�are�indifferent,�but�it�is�the�disposition�of�

benevolence�by�which�the�mind�is�actuated�in�which�the�virtue�lies.

3333.�.�.�.�Words,�like�actions,�when�separated�from�their�motives,�are�indifferent;�but�it�is�the�inward�

malignity�of�soul�from�which�the�words�proceed,�in�which�the�vice�consists.

4444.�.�.�.�The�form�of�purity,�like�that�o!�godliness�without�its�power,�is�only�a�delusive�counterfeit.

5555.�.�.�.�All�external�services�and�sacrifices�are�of�no�value�without�this�internal�purity.

II.�II.�II.�II.�Purity�implies�the�absence�of�moral�grossness.�Whatever�is�defiled�is�essentially�repugnant�to�

the�spirit�of�purity.

((((1111))))�By�the�law�of�nature�clouds�darken�the�face�of�the�sky,�fogs�and�vapours�stagnate�and�

corrupt�the�air.

((((2222))))�By�the�law�of�conscience�and�religion,�moral�blots�and�corruptions�stain�the�beauty�of�

the�soul,�and�cast�a�shade�upon�its�brightness.

III.�III.�III.�III.�Purity�is�an�active�and�vigorous�disposition,�which�incessantly�prompts�the�soul�in�which�it�

resides,�to

((((1111))))�admire�what�is�amiable;

((((2222))))�To�approve�what�is�excellent;

((((3333))))�To�relish�what�is�delicate;

((((4444))))�To�pursue�what�is�refined.�Purity�is�the�only�way�to�blessedness-purity�is�blessedness�

itself.�(David�Lament,�D.�D.)

The�man�of�heart�blessedThe�man�of�heart�blessedThe�man�of�heart�blessedThe�man�of�heart�blessed

So�came�these�peaceful�words�of�Jesus:�Blessed,�not�the�man�of�force,�but�the�man�of�heart.�(E.�J.�

Haynes.)

A�pure�heart�uses�God’s�creatures�without�injuryA�pure�heart�uses�God’s�creatures�without�injuryA�pure�heart�uses�God’s�creatures�without�injuryA�pure�heart�uses�God’s�creatures�without�injury

We�stood,�the�day�we�left�home�to�begin�life�for�ourselves,�amid�all�the�“creatures”�of�God,�as�

stands�the�druggist’s�clerk�on�the�first�morning�of�his�apprenticing,�not�knowing�which�is�sweet,�or�

sour,�or�would�kill,�or�would�make�alive;�aye,�and�with�a�perverted�impulse�for�the�wrong�use�of�

all.�Behold�that�tree�which�nods�at�the�church�window.�Sometimes�there�is�too�much�moisture�in�

the�air;�sometimes�too�much�heat;�poisons�are�at�its�root,�its�leaf,�its�stock.�Yet�so�“pure”�is�the�

tree,�so�does�it�follow�just�God’s�law,�that�it�chooses�and�uses,�not�abuses,�but�fructifies�by�all.�So�

amid�all�nature�will�be�the�really�pure�in�heart;�not�that�pure�heart�is�all-wise,�but�it�is�so�in�

harmony�with�God’s�law,�so�far�as�it�is�instructed,�that�it�uses�all�things�according�to�the�Creator’s�

intention.�How?�For�beauty,�purity,�peace,�and�joy.�(E.�J.�Haynes.)

A�pure�heart�is�blessed�in�the�feeling�of�securityA�pure�heart�is�blessed�in�the�feeling�of�securityA�pure�heart�is�blessed�in�the�feeling�of�securityA�pure�heart�is�blessed�in�the�feeling�of�security

He�says,�“I�am�not�conscious�of�any�desire�within�which�shall�go�half-way�to�meet�the�allurements�

of�sin;�no�little�rivulets�of�half-indulgence�which�have�eaten�the�sand�from�under�my�walls.”�Oh,�

how�weak�is�guilt,�how�strong�is�purity!�I�have�seen�the�hawk�flap�out�of�the�top�of�tall�hemlocks�

at�my�coming�in�the�pasture.�“Why,�hawk,�I’ll�not�shoot�you;�it�is�but�a�walking-stick�I�carry�in�my�

hand.”�“All!�yes,�but�I�think�it�may�have�a�ball�in�it.”�And�he�sails�high�above�the�village�steeple.�

“Nay,�hawk,”�says�the�steeple,�“I’ll�not�hurt.�I’m�but�the�finger�pointing�to�your�Maker.”�“Ah!�but�

I�think�you�are�a�trap.”�He�even�parts�company�with�the�harmless�sparrow,�for�the�sparrow�“�may�

be�a�snare.”�Not�so�the�dove.�It�lives�in�the�cornice�of�men’s�dwellings,�and�nods�good�morning�to�

the�children�in�the�chamber�crib;�it�touches�the�foot�of�the�housemaid�as�she�shakes�her�cloth�of�

crumbs;�it�rests�up�in�the�steeples�of�old�churches,�and�the�Sabbath�bell,�far�from�being�a�fright,�is�

but�the�signal�for�the�cooing�chorus�to�begin.�The�man�of�pure�heart�is�blessed�with�peaceful�self-

respect.�He�is�not�happy�who�cannot�respect�himself.�And�no�man�can�respect�himself�who�is�

living�in�more�or�less�constant�communion�with�bad�thoughts�and�evil�pictures�of�imaginatian.�

Suppose�we�grunt�that�we�are�not�altogether�responsible�for�our�thoughts,�but,�by�the�

complications�of�daily�life,�before�we�know�it�we�have�planned�a�sin;�or,�by�Satan’s�foes�

beleaguered,�we�are�thrust�upon�by�pictures�of�iniquity.�Still�my�proposition�is�true,�that�no�such�

life�could�be�a�happy�one.�Could�the�master�of�a�strong�house�be�at�peace,�even�if�bolts�and�bars�

and�granite�strength�kept�all�his�foes�at�bay;�if,�ever�and�anon,�the�mob�thrust�the�death’s�head�at�

his�windows?�Aye,�more,�could�he�respect-himself�if,�now�and�then,�as�impure�hearts�do,�he�

showed�a�face�for�parley,�or�cautiously,�yet�surely,�invited�one�of�the�red-shifted�horde�within,�to�

see�how�ha�looked�near�by?�The�sunflower�might�say�of�wasps,�and�hornets,�and�bees:�“Why�do�

they�pester�me,�and�so�hang�about?�“�and�the�wasps�would�reply:�“You�enter-rain�us,�sir;�you�

have�what�we�love.”�And�so�the�judge�within�man,�true�to�his�heaven-given�instinct,�makes�reply�

to�him�pestered�by�bad�thoughts:�“There’s�something,�sir,�about�you�that�these�buzzards�love!”�I�

saw�by�Lake�Leman�the�old�castle�of�Chillon.�Up�above,�the�royal,�tapestry-hung�apartments�of�

the�Duke�of�Savoy�and�his�gay�bride;�down�below,�the�dungeon�where�Bonnivard�was�chained;�

where�creeping�things�crawl�forth�to�ogle�at�the�visitors,�and�instruments�of�torture�are;�and�I�

wondered�if�never,�in�some�scene�of�revelry�above,�the�groans�of�martyrs�rose�to�stir�the�arras�on�

gorgeous�walls.�There�are�those�we�meet�in�social�life,�the�rooms�of�whose�souls�which�are�open�

to�friends�are�fair�as�a�palace.�But�alas!�who�shall�tell�us�of�the�secret�kept�unseen?�Not�so�pure�

heart.�I�do�not�pretend�to�say�that�ever�on�this�earth�we�are�freed�from�all�solicitations�of�evil;�but�

there�is�many�a�soul�so�“�blessed”�that,�when�winged�thoughts�of�sin�come�flying�to�the�windows,�

God’s�angel�rises�up,�and�draws�the�shutters�to;�when�disturbing�thoughts�of�hate,�revenge,�

avarice,�and�pride�draw�near,�God’s�angel�meets�them�at�the�outer�gate,�and�bids�them�all�

begone.�(E.�J.�Haynes.)

Pure�heart�is�“blest”�in�his�relations�with�his�fellow-man.�Pure�Heart�is�blest�because�he�knows�no�

envy�of�another’s�success�jealousy�at�another’s�praise.�Dear,�simple�old�heart,�it�never�occurs�to�

him�that�there�is�any�less�of�summer’s�sun�for�him�because�a�million�others�bask�in�its�beams.�O�

King�Great�Heart!�thyself�no�man’s�enemy,�thou�thinkest�no�man�thine,�but�dost�beam�upon�the�

world�like�the�October�sunset�upon�the�harvest�fields.�“He�shall�see�God.”�How?�Thus.�Mozart�

and�his�friend,�the�royal�huntsman,�went�forth�arm-in-arm�to�the�fields.�The�wind�came�up�

heavily�through�the�copse�of�trees.�“Look!”�says�the�hunter,�“it�will�startle�a�hare!”�“Listen!”�says�

Mozart,�“what�a�diapason�from�God’s�great�organ!”�A�]ark�rose�on�soaring�wing,�with�its�own�

sweet�song.�“Look!”�says�the�gamester.�“what�a�shot!”�“Ah!”�says�Mozart,�“what�would�I�give�

could�I�catch�that�thrill!”�There�be�dull�souls�who�cannot�see�nor�hear.�Are�they�sick?�“Oh!�what�

misfortune!”�Are�they�bereaved?�“Some�enemy�hath�done�this!”�Are�they�well�and�prosperous?�

“Good�luck!”�Not�so�Pure�Heart.�He�can�see�God’s�hand�in�every�sorrow�chastening�for�good;�

God’s�face�in�every�blessing;�God’s�smile�in�the�morning�light,�the�blossoming�harvest,�and�the�

evening�shade;�His�heart�is�attuned.�(E.�J.�Haynes.)

Vision�of�God�in�heavenVision�of�God�in�heavenVision�of�God�in�heavenVision�of�God�in�heaven

I.�I.�I.�I.�God�is�a�pure�Spirit,�and�invisible.�It�cannot�be�with�our�bodily�eyes�that�we�shall�see�Him.

II.�II.�II.�II.�They�shall�see�Him.�This�word�expresses�immediate�intuition�of�what�is�plainly�offered�review.�

Now�we�see�through�a�glass,�darkly.�Wilt�thou�see�God’s�wisdom,�power,�love,�holiness,�glory?

1111.�.�.�.�This�is�an�appropriating�vision.

2222.�.�.�.�It�is�an�assimilating�vision.

3333.�.�.�.�It�is�a�satisfying�vision.

III.�III.�III.�III.�How�excellent�the�soul�of�man�which�is�capable�of�such�felicity!

IV.�IV.�IV.�IV.�If�such�be�the�nature�of�the�future�blessedness,�then�a�change�of�heart�is�requisite�to�enable�

us�to�enjoy�it.

V.�V.�V.�V.�What�gratitude�do�we�owe�to�that�God�who�has�provided�such�a�felicity�for�His�children.

VI.�VI.�VI.�VI.�What�a�source�of�consolation�under�the�afflictions�of�life.

VII.VII.VII.VII.�This�subject�calls�us�to�mourn�for�the�folly�of�the�children�of�men,�who�for�toys�barter�away�

glory�and�immortality.�(H.�Kollock,�D.�D.)

They�shall�see�GodThey�shall�see�GodThey�shall�see�GodThey�shall�see�God

1111.�.�.�.�In�the�work�of�creation.

2222.�.�.�.�In�the�ordinances�of�the�gospel.

3333.�.�.�.�In�the�dispensation�of�Providence.

4444.�.�.�.�In�the�day�of�judgment.

5555.�.�.�.�In�heaven�for�ever.�(J.�C.�Edwards,�M.�A.)

Purity�an�unmixed�motivePurity�an�unmixed�motivePurity�an�unmixed�motivePurity�an�unmixed�motive

A�thing�is�pure�when�there�is�nothing�in�it�out�of�harmony�with�its�nature.�Water�is�pure,�air�is�

pure,�when�they�contain�only�their�constituent�elements,�and�in�the�right�proportion.�Gold�is�

pure�when�it�has�been�separated�by�fire�from�all�foreign�matter.�The�diamond�is�pure,�the�crystal�

is�pure,�when�there�is�nothing�in�them�which�binders�the�refraction�and�reflection�of�light.�It�is�

thus�with�the�heart,�which�is�the�emotional�part�of�the�soul.�It�is�pure,�when�it�loves�only�that�

which�it�ought�to�love.�(The�Abbe�Beutain.)

Spiritual�sigh�conditioned�by�puritySpiritual�sigh�conditioned�by�puritySpiritual�sigh�conditioned�by�puritySpiritual�sigh�conditioned�by�purity

1111.�.�.�.�It�may�be�easily�understood�that�impurity�of�heart�hinders�the�soul�from�seeing�God.�

Under�the�power�of�perverse�affections�the�mind�sees�nothing�aright-nothing�in�its�just�

relations�and�proportions.�Least�of�all�can�the�mind�thus�blinded�in�its�highest�faculties�see�

God�aright;�it�gets�no�inspiring�and�attractive�perception�of�His�glory.�As�earthly�vapours,�

condensed�into�clouds�and�darkening�the�world�with�storms,�hide�from�the�outward�sense�the�

beauty�and�glory�of�the�visible�heaven,�so�sensual�passions,�grovelling�affections,�and�the�

dominion�of�sin�in�the�soul,�all�the�habits�of�an�impure�and�unbelieving�mind,�intervene�as�

with�impenetrable�clouds,�to�shut�off�from�the�view�and�reach�of�the�spiritual�faculties�the�

grand�realities�of�that�upper�sphere,�where�the�eternal�relations�of�duty�are�and�where�God�

is.

2222.�.�.�.�This�is�further�illustrated�by�remembering�distinctly�that�the�normal�or�right�state�of�the�

mind-the�state�in�which�its�faculties�and�susceptibilities�are�properly�adjusted�in�relation�to�

each�other�and�in�relation�to�their�objects-is�just�what�our�Saviour�means�by�purity�in�heart.�

As�the�normal�condition�of�the�eye�is�not�when�the�optic�nerve�is�paralysed�or�otherwise�

diseased,�nor�when�the�surface�is�covered�by�a�film,�nor�when�inflammation�or�a�mote�under�

the�eyelids�makes�the�light�painful,�but�only�when�all�obstruction�or�disease�is�absent,�so�the�

normal�condition�of�the�mind,�as�made�for�the�knowledge�of�things�invisible�and�eternal,�is�

not�when�its�sensibilities�are�perverted�by�selfishness,�not�when�sin�reigns�within,�but�only�

when�the�heart�is�pure.

We�may�now�inquire,�What�is�the�blessedness�of�thus�seeing�God?

1111.�.�.�.�To�see�God�is�to�see�the�central�light�which�reveals�the�order�and�beauty�of�the�universe.�

The�unity�of�all�created�things�is�found�only�in�their�relation�to�God’s�power,�to�His�love�and�

wisdom,�to�His�plan�and�government.

2222.�.�.�.�To�see�God�is�to�see�the�fountain�of�all�blessedness.�Such�intuition�of�God’s�glory�is�

identical�with�the�peace�of�God�that�passeth�all�understanding

3333.�.�.�.�Such�an�intuition�of�God�as�this�promise�assures�to�the�pure�in�heart�is�that�for�which�the�

soul�was�created.�It�is�the�soul’s�chief�end,�and�therefore�it�is�the�highest�blessedness�of�which�

the�soul�is�capable.�(L.�Bacon.)

GREAT�TEXTS�OF�THE�BIBLE,"GREAT�TEXTS�OF�THE�BIBLE,"GREAT�TEXTS�OF�THE�BIBLE,"GREAT�TEXTS�OF�THE�BIBLE,"The�Pure�in�HeartThe�Pure�in�HeartThe�Pure�in�HeartThe�Pure�in�Heart

Blessed�are�the�pure�in�heart:�for�they�shall�see�God.—Mat_5:8.

If�there�be�in�the�bright�constellation�of�the�Beatitudes�one�particular�star,�it�is�this�text.�If�in�

blessedness�there�be�a�crown�of�blessedness,�it�is�here.�If�there�be�a�character�that�in�its�very�

quintessence�is�spiritual,�it�is�this.�And�if�there�be�a�delight�above�all�conceivable�delights,�it�is�

that�which�is�promised�in�these�well-known�words.�So�lofty�a�verse�is�this,�that�it�is�one�of�the�texts�

which�the�preacher�trembles�to�take,�and�yet�is�continually�impelled�to�take,�that�at�least�he�may�

teach�himself�if�he�cannot�teach�other�people,�and�that�preacher�and�congregation�together�may�

do�a�little�towards�climbing�up�to�summits�which�seem�like�the�far-off�Alpine�heights.

Oh,�snow�so�pure,�Oh,�peak�so�high,

I�shall�not�reach�you�till�I�die.

Yet�lofty�and�remote�as�they�seem,�these�words�are�in�truth�among�the�most�hopeful�and�radiant�

that�ever�came�even�from�Christ’s�lips.�For�they�offer�the�realization�of�an�apparently�impossible�

character.�They�promise�the�possession�of�an�apparently�impossible�vision.�They�soothe�fears,�

and�tell�us�that�the�sight�from�which,�were�it�possible,�we�should�sometimes�shrink,�is�the�source�

of�our�purest�gladness.

IIII

The�VisionThe�VisionThe�VisionThe�Vision

“They�shall�see�God”;�what�do�these�words�mean?�In�their�widest�and�fullest�significance�they�

must�remain�to�us�an�eternal�mystery.�They�express�the�object�around�which�all�the�hopes�and�

fears�of�the�best�men�of�the�human�race�have�always�gathered,�and�around�which�they�are�

gathering�still.�To�see�God�has�been�the�ultimate�aim�of�all�philosophy;�it�is�the�ultimate�hope�of�

all�science,�and�it�will�ever�remain�the�ultimate�desire�of�all�nations.

In�all�the�nobler�religions�which�the�world�has�seen,�we�can�trace�an�endeavour�to�rise�to�a�vision�

of�God.�The�Brahmin�on�the�burning�plains�of�the�East�gave�up�all�the�present�charm�of�life,�and,�

renouncing�ease�and�love,�passed�his�years�in�silent�thought,�hoping�to�be�absorbed�into�the�

Eternal.�The�Greek�philosopher�spoke�of�passions�that�clogged�the�soul’s�wings,�and�desires�that�

darkened�its�piercing�eye,�and�he�strove�to�purge�his�spirit�from�them�by�philosophy,�that�he�

might�free�its�pinions�and�quicken�its�sight�for�beholding�the�Infinite.�And�in�this�light�we�can�

understand�how�the�monks�in�the�Middle�Ages�became�so�marvellously�earnest.�These�men�felt�a�

Presence�around�their�path�which�at�one�time�appeared�to�reveal�itself�like�a�dream�of�splendour,�

and�at�another�swept�like�a�vision�of�terror�across�the�shuddering�heart;�and�to�behold�Him�they�

crushed�their�longings�for�fellowship,�steeled�their�hearts�to�the�calls�of�affection,�and�alone,�in�

dens�and�deserts,�hoped,�by�mortifying�the�body,�to�see�God�in�the�soul.�In�a�word,�the�dream�

which�has�haunted�the�earnest�of�our�world,�has�ever�been�this—to�be�blessed,�man�must�know�

the�Eternal.�Christ�proclaims�that�dream�to�be�a�fact—they�are�blessed�who�see�God.1 [Note:�E.�L.�Hull,�Sermons,�i.�155.]

1.�To�see�God�is�to�stand�on�the�highest�point�of�created�being.�Not�until�we�see�God—no�partial�

and�passing�embodiment�of�Him,�but�the�abiding�Presence—do�we�stand�upon�our�own�

mountain-top,�the�height�of�the�existence�which�God�has�given�us,�and�up�to�which�He�is�leading�

us.�That�there�we�should�stand�is�the�end�of�our�creation.�This�truth�is�at�the�heart�of�everything,�

means�all�kinds�of�completions,�may�be�uttered�in�many�ways;�but�language�will�never�compass�it,�

for�form�will�never�contain�it.�Nor�shall�we�ever�see,�that�is,�know,�God�perfectly.�We�shall�indeed�

never�absolutely�know�man�or�woman�or�child;�but�we�may�know�God�as�we�never�can�know�

human�being,�as�we�never�can�know�ourselves.�We�not�only�may,�but�we�must,�so�know�Him,�and�

it�can�never�be�until�we�are�pure�in�heart.

Religion�largely�lies�in�the�consciousness�of�our�true�relation�to�Him�who�made�us;�and�the�

yearning�for�the�realization�of�this�consciousness�found�constant�expression�in�Tennyson’s�works�

and�conversation.�Perhaps�its�clearest�expression�is�to�be�found�in�his�instructions�to�his�son:�

“Remember,�I�want�‘Crossing�the�Bar’�to�be�always�at�the�end�of�all�my�works.”

I�hope�to�see�my�Pilot�face�to�face

When�I�have�crossed�the�Bar.

When�in�answer�to�the�question,�What�was�his�deepest�desire�of�all?�he�said,�“A�clearer�vision�of�

God,”�it�exactly�expressed�the�continued�strivings�of�his�spirit�for�more�light�upon�every�possible�

question,�which�so�constantly�appear�in�his�poems.1 [Note:�Tennyson�and�His�Friends,�305.]

Is�not�the�Vision�He?�tho’�He�be�not�that�which�He�seems?

Dreams�are�true�while�they�last,�and�do�we�not�live�in�dreams?

Earth,�these�solid�stars,�this�weight�of�body�and�limb,

Are�they�not�sign�and�symbol�of�thy�division�from�Him?

Dark�is�the�world�to�thee:�thyself�art�the�reason�why;

For�is�He�not�all�but�that�which�has�power�to�feel�“I�am�I”?

Glory�about�thee,�without�thee;�and�thou�fulfillest�thy�doom,

Making�Him�broken�gleams,�and�a�stifled�splendour�and�gloom.

And�the�ear�of�man�cannot�hear,�and�the�eye�of�man�cannot�see;

But�if�we�could�see�and�hear,�this�Vision—were�it�not�?Hebrews�2 [Note:�Tennyson,�The�Higher�Pantheism.]

2.�To�see�God�is�to�be�admitted�into�His�immediate�presence�and�friendship.�In�the�court�

language�of�ancient�Oriental�despotisms,�where�the�Sovereign�was�revered�as�if�he�were�the�

vicegerent�of�Heaven,�to�“see�the�king’s�face”�stood�for�the�highest�felicity�of�the�most�favoured�

subjects.�It�was�the�petition�of�the�disgraced�prince�Absalom,�after�he�had�for�two�full�years�

resided�in�the�capital�without�being�received�at�his�father’s�palace:�“Now�therefore�let�me�see�the�

king’s�face;�and�if�there�be�iniquity�in�me,�let�him�kill�me!”�“Happy�are�these�thy�servants,”�said�

the�African�queen�to�Solomon;�happy�in�this,�that�they�“stand�continually�before�thee.”�So�the�

seven�chief�princes�of�the�Medo-Persian�Empire�who�sat�first�in�the�kingdom�of�Ahasuerus�were�

they�“which�saw�the�king’s�face.”�The�same�magnificent�phraseology�passed�from�the�court�to�the�

temple.�In�the�Hebrew�State,�Jehovah�was�the�national�Sovereign;�and�the�reigning�king�was,�in�

no�flattering�hyperbole,�but�in�constitutional�law,�His�elected�vicegerent.�The�temple�was�His�

palace,�the�most�holy�place�His�chamber�of�presence�and�of�audience;�and�the�one�thing�desired�

by�His�devout�and�favoured�servants�was�to�behold�His�beauty;�their�prayer,�that�His�face�would�

shine�on�them;�their�hope,�to�see�His�face�in�righteousness,�and�one�day�to�be�satisfied�with�His�

likeness.

In�prayer�there�would�sometimes�come�upon�me�such�a�sense�of�the�Presence�of�God�that�I�

seemed�to�be�all�engulfed�in�God.�I�think�the�learned�call�this�mystical�experience;�at�any�rate,�it�

so�suspends�the�ordinary�operations�of�the�soul�that�she�seems�to�be�wholly�taken�out�of�herself.�

This�tenderness,�this�sweetness,�this�regale�is�nothing�else�but�the�Presence�of�God�in�the�praying�

soul.�God�places�the�soul�in�His�immediate�Presence,�and�in�an�instant�bestows�Himself�upon�the�

soul�in�a�way�she�could�never�of�herself�attain�to.�He�manifests�something�of�His�greatness�to�the�

soul�at�such�times:�something�of�His�beauty,�something�of�His�special�and�particular�grace.�And�

the�soul�enjoys�God�without�dialectically�understanding�just�how�she�so�enjoys�Him.�She�burns�

with�love�without�knowing�what�she�has�done�to�deserve�or�to�prepare�herself�for�such�a�rapture.�

It�is�the�gift�of�God,�and�He�gives�His�gifts�to�whomsoever�and�whensoever�He�will.1 [Note:�Saint�Teresa.]

3.�The�theophany,�or�visible�discovery�of�the�Divine�Being,�which�was�given�to�the�best�period�of�

Hebrew�history,�was�a�prefigure�of�the�Incarnation—the�chief�theophany�of�all�time—in�which,�

through�a�human�character�and�life,�there�has�been�discovered�to�us�all�the�ethical�beauty�and�

splendour�of�the�Godhead.�To�“see�God”�must�now�for�ever�mean�nothing�else�than�this:�to�see�

His�“truth�and�grace”�mirrored�in�the�face�of�that�Man,�who�alone�of�all�men�on�earth�“is�of�God,�

and�hath�seen�the�Father.”

We�are�in�the�world�to�see�God.�That�is�the�final�spiritual�purpose�of�life.�Across�the�cradle�of�the�

babe�and�the�playtime�of�the�girls�and�boys�this�purpose�ever�falls.�It�can�be�forgotten�and�

frustrated,�but�as�life’s�highest�possibility�and�truest�destiny�it�is�always�with�us.�It�follows�the�

prodigal�in�his�wandering,�the�fool�in�his�folly,�the�strong�man�in�his�wilfulness.�It�is�all-inclusive.�

It�waits�men�in�the�quiet�places�of�thought,�and�in�the�clangour�of�the�world’s�work.�The�student,�

the�book-writer,�the�weaver�at�his�loom,�the�buyer�and�seller,�the�woman�mid�her�household�

cares—the�vision�is�close�to�them�all.�It�is�before�us�in�the�sunlight�and�the�green�earth,�it�is�about�

us�in�all�the�grace�and�trust�and�intimacy�of�home�life.�In�youth�and�age,�in�gladness�and�in�

grieving,�the�vision�waits.�And�most�of�all�the�vision�draws�near�to�us�in�the�life�of�Him�who�said,�

“He�that�hath�seen�me�hath�seen�the�Father.”1 [Note:�P.�C.�Ainsworth,�The�Blessed�Life,�132.]

Through�all�the�complexities�of�Christ’s�mind�and�mission,�how�essentially�single�His�spirit�and�

simple�His�method—rare�as�morning�air,�limpid�as�spring�water,�clear�as�a�running�brook,�ever�

standing�in�the�truth,�utterly�veracious�and�sublimely�superior�to�worldly�policy!�Is�not�this,�

indeed,�the�meaning�of�that�choice�beatitude—among�those�beatitudes�with�their�sevenfold�

colours�like�a�rainbow�round�the�throne�of�Christ—“Blessed�are�the�pure�in�heart,�for�they�shall�

see�God”?�Not�the�“immaculate”—it�would�be�superfluous�to�say,�“Blessed�are�the�holy”—but�

rather�those�of�pure�intent�and�single�spirit,�free�from�duplicities�in�their�motives.�“Blessed”�in�

that�trueness�of�spirit�which�gives�vision,�that�honest�and�unadulterated�child-heart�which�enables�

us�to�see�our�Father-God�and�the�Good�everywhere.2 [Note:�R.�E.�Welsh,�Man�to�Man,�90.]

If�clearer�vision�Thou�impart,

Grateful�and�glad�my�soul�shall�be;

But�yet�to�have�a�purer�heart

Is�more�to�me.

Yea,�only�as�the�heart�is�clean

May�larger�vision�yet�be�mine,

For�mirrored�in�its�depths�are�seen

The�things�divine.3 [Note:�Walter�C.�Smith,�Poetical�Works,�478.]

IIIIIIII

The�Condition�of�the�VisionThe�Condition�of�the�VisionThe�Condition�of�the�VisionThe�Condition�of�the�Vision

There�are�three�distinct�kinds�of�sight.�There�is,�first�of�all,�physical�sight,�which�depends�chiefly�

on�bodily�organs,�and�which�merely�enables�us�to�distinguish�material�objects�from�one�another.�

Then,�secondly,�there�is�mental�sight—the�sight�of�the�scientist�and�the�poet.�This�faculty�helps�

men�to�discover�analogies�and�resemblances�and�connexions�between�dissimilar�and�distant�

things;�and�hence�it�gives�rise�to�the�metaphors�and�similes�of�poetry,�and�leads�to�the�discovery�

of�the�laws�of�nature.�It�was�the�faculty�of�mental�vision,�for�example,�that�led�to�the�

establishment�of�the�widest�scientific�generalization,�by�suggesting�to�Newton�that�perhaps�the�

earth�might�exercise�the�same�influence�of�attraction�upon�the�moon�as�it�did�upon�a�falling�

apple.�Then,�thirdly,�there�is�spiritual�sight,�which�belongs�to�the�man�of�faith�and�pure�heart.�

Spiritual�vision�enables�men�to�see�Him�who�is�invisible.

I�care�not�whether�God’s�self-revelation�in�the�conscience�be�called�an�immediate�vision�of�God�

in�the�experiences�of�conscience,�or�whether�it�be�taken�as�an�inference�drawn�from�the�data�they�

supply.�It�is�the�truth�contained�in�them;�with�one�man�it�may�be�only�implicitly�felt�in�their�

solemn�and�mystic�character;�with�another,�explicitly�and�immediately�seen�emerging�from�them�

as�they�come,�and�making�him�the�Seer�of�God�rather�than�the�reasoner�about�Him.�In�any�case,�

the�constitution�of�our�moral�nature�is�unintelligible,�except�as�living�in�response�to�an�objective�

Perfection�pervading�the�universe�with�Holy�Law.1 [Note:�James�Martineau,�A�Study�of�Religion,�ii.�28.]

1.�God�cannot�be�seen�by�the�eye�of�sense.�Of�course,�we�know�that;�we�admit�it�at�once;�and�yet�

men�have�an�idea�that�God�was�nearer�to�the�patriarchs,�and�the�people�in�the�early�days�who,�in�

a�vision�or�in�some�way�or�other—we�hardly�know�how—did�see�God;�and�though�they�do�not�

know�what�heaven�is,�they�think�that�somehow�or�other,�by�and�by,�in�another�state,�they�will�see�

and�consciously�have�a�sensible�vision.�It�cannot�be.�“Eye�hath�not�seen,”�and�eye�can�never�see.�

And�God�is�not�seen�by�reason.�Doubtless�if�reason�were�freed�from�all�clogs�and�hindrances�and�

drawbacks,�if�it�worked�with�perfect�clearness�and�completeness,�we�might�reason�about�God;�but�

even�so�we�should�conclude�and�argue�and�infer;�we�should�not�see.�Nor�by�imagination.�

Imagination�may�do�a�great�deal,�but�the�danger�with�regard�to�it�is�that�we�deceive�ourselves,�

that�we�worship�our�own�fancies,�and�that�the�image�below�us�is�one�which�we�see�in�a�mirror,�and�

which�we�ourselves�have,�so�to�speak,�created.�And�God�cannot�be�seen�by�means�of�traditional�

knowledge,�though�that�is�very�good.�One�hopes�that�religious�knowledge�will�continually�be�

handed�on�from�parents�to�children,�and�that�the�children�are�being�taught�in�all�that�is�good,�and�

that�they�learn�that�God�is�infinite�and�eternal�and�omniscient;�and�well�indeed�that�so�they�

should�learn.�But�they�do�not�see�Him�by�that�process.�And�faith—faith�can�do�a�great�deal.�It�

has�a�marvellous�power�of�transporting�us�beyond�ourselves,�and�beyond�the�world�of�the�seen�

and�tangible;�but�faith�itself�is�opposed�to�sight,�and�though�faith�can�trust�and�obey,�it�cannot�

see.

You�know�that�your�friend�is�never�seen�by�the�eye�of�the�body;�you�can�discern�a�form,�a�figure,�

a�countenance,�by�which�you�know�that�he�is�near;�but�that�is�not�the�friend�you�love;�you�discern�

him�spiritually;�you�understand�his�inner�character;�you�know�his�truth,�his�nobleness,�his�

affection,�his�charity—all�these�the�eye�of�sense�cannot�see.�A�stranger�does�not�see�him�thus;�he�

sees�only�the�visible�form�and�feature�which�imperfectly�represent�the�qualities�of�mind�and�heart�

which�you�know;�but�you�see�in�that�friend�things�which�were�invisible�to�the�other.�It�is�in�this�

sense—in�understanding�the�truth�and�goodness,�in�feeling�the�pity�and�charity,�in�holding�

communion�with�the�loving�spirit�of�the�Father—that�Christ�speaks�of�seeing�God.1 [Note:�E.�L.�Hull,�Sermons,�i.�159.]

Science�is�teaching�us�now�that�at�each�end�of�the�spectrum,�beyond�the�red�rays�and�the�violet�

rays,�there�are�rays�of�light�which�our�eyes�cannot�perceive.�We�know�perfectly�well�that�there�are�

notes�of�music�too�acute�or�too�grave�for�our�ears�to�apprehend�them.�Do�they�not�exist,�then,�

though�the�ear�cannot�hear�them?�And�so�in�religious�matters,�even�though�we�are�regular�

worshippers�in�the�Lord’s�house,�and�profess�to�know�a�great�deal�about�Christianity,�we�may�be�

as�blind�men�walking�in�a�gallery�of�pictures�or—I�will�not�say�as�deaf�men,�but—as�a�large�

number�of�those�who�go�to�a�Beethoven�concert.2 [Note:�W.�T.�Davison.]

2.�The�vision�of�God�is�possible�only�to�the�pure�in�heart.�The�word�“pure”�as�ordinarily�used,�in�

Hebrew,�in�Greek,�and�in�English,�means�“without�alloy,”�“clean,”�“clear,”�“simple,”�“single.”�It�

is�applied,�in�the�Bible,�to�virgin�gold,�to�a�clean�table�or�candlestick,�to�flawless�glass,�to�unmixed�

oil,�and�to�water�that�is�only�water.�It�does�not�necessarily�involve�a�moral�element.�It�never�

stands�for�absolute�sinlessness�of�being.�Hence�it�is�to�be�taken,�in�the�Sermon�on�the�Mount�as�

well�as�elsewhere,�when�connected�with�“heart,”�or�“mind,”�as�meaning�“single,”�“simple,”�

“unmixed.”�The�“pure�in�heart”�are�those�whose�minds,�or�very�selves,�are�single,�simple,�

undivided�and�unalloyed�in�one�aim�and�purpose.

Single-mindedness,�or�simple-mindedness,�is�a�characteristic�of�childhood.�A�child�is�all�attent�to�

one�thing�at�a�time,�looking�at�that�one�thing�with�single�eye�and�simpleness�of�mind;�while�

double-mindedness,�or�divided�thinking,�is�the�peril�of�the�full-grown�person.�How�many�things�a�

keen-eyed�child�will�see�in�an�everyday�walk�that�are�unnoticed�by�the�father�whom�he�

accompanies!�The�father�has�too�many�things�in�his�mind,�or�on�his�mind,�to�observe�that�which,�

for�the�moment,�is�the�all�in�all�to�the�single-eyed�and�simple-minded—or,�as�the�Bible�would�call�

it,�the�pure-hearted—child.�Therefore�it�is�that�our�Lord�said�to�His�maturer�disciples:�“Verily�I�

say�unto�you,�Whosoever�shall�not�receive�the�kingdom�of�God�as�a�little�child,�he�shall�in�no�wise�

enter�therein”�(Luk_18:17).�The�pure�in�heart�are�the�child-minded.�They�shall�see�God,�because�

when�they�are�looking�for�Him�they�are�not�looking�for�anything�else.�Their�eyes�are�single,�their�

minds�are�undivided,�and�their�whole�being�goes�out�towards�the�object�of�their�search.�They�

seek�for�God,�and�they�find�Him�when�they�search�for�Him�with�all�their�mind.

He�returned�to�the�Abbey,�and�preached�his�sermon�on�the�words,�“Blessed�are�the�merciful:�for�

they�shall�obtain�mercy.�Blessed�are�the�pure�in�heart:�for�they�shall�see�God.”�The�short,�simple�

discourse�contained�the�last�words�that�he�spoke�in�Westminster�Abbey.�By�one�of�those�strange�

coincidences�that�seem�more�than�chance,�the�subject�of�his�sermon�was�the�blessedness�of�purity�

of�heart�and�life,�which�those�who�knew�him�best�considered�to�be�the�distinguishing�quality�of�

his�character�and�career.�“The�words,”�he�said,�“may�bear�a�twofold�meaning—pure,�

disinterested�love�of�truth,�and�pure�and�clean�aversion�to�everything�that�defiles.”�He�goes�on�to�

give�three�examples�of�the�blessedness�of�purity�in�men�whose�hearts�and�writings�were�pure,�and�

who�not�only�abstained�from�anything�which�could�defile�the�soul,�but�fixed�their�eyes�intently�on�

those�simple�affections�and�those�great�natural�objects�of�beauty�which�most�surely�guard�the�

mind�from�corrupting�influences.�“And�what,”�he�asks�in�the�words�which�conclude�his�last�

sermon,�“is�the�reason�that�our�Saviour�gives�for�this�blessedness�of�the�pure�in�heart?�It�is�that�

they�shall�see�God.�What�is�the�meaning�of�this�connexion?�It�is�because,�of�all�the�obstacles�

which�can�intervene�between�us�and�an�insight�into�the�invisible�and�the�Divine,�nothing�presents�

so�coarse�and�thick�a�veil�as�the�indulgence�of�the�impure�passions�which�lower�our�nature,�and�

because�nothing�can�so�clear�up�our�better�thoughts,�and�nothing�leaves�our�minds�so�open�to�

receive�the�impression�of�what�is�good�and�high,�as�the�single�eye�and�pure�conscience,�which�we�

may�not,�perhaps,�be�able�to�reach,�but�which�is�an�indispensable�condition�of�having�the�doors�of�

our�mind�kept�open�and�the�channel�of�communication�kept�free�between�us�and�the�Supreme�

and�Eternal�Fountain�of�all�purity�and�of�all�goodness.”1 [Note:�R.�E.�Prothero,�Life�of�Dean�Stanley,�ii.�567.]

I�hardly�know�whether�Dean�Stanley’s�last�words�will�make�an�adequate�impression�upon�the�

public.�The�Dean�had�begun�on�Saturday�afternoons�a�course�of�sermons�on�the�Beatitudes.�In�

great�weakness�he�finished�the�fourth�sermon�a�little�more�than�a�week�before�his�death,�and�for�

his�text�on�that�occasion�he�took�two�of�the�benedictions�together,�“Blessed�are�the�merciful:�for�

they�shall�obtain�mercy.�Blessed�are�the�pure�in�heart:�for�they�shall�see�God.”�He�illustrated�his�

discourse�from�conspicuous�monuments�in�the�Abbey,�taking�sometimes�one�instance,�and�

sometimes�another,�but�I�think�that�the�Dean�himself�was�the�best�instance�of�these�two�

benedictions,�for�he�was�a�merciful�man,�and�as�pure�in�heart�as�a�little�child.�In�some�aspects�of�

his�character�he�was�more�like�a�little�child�than�a�full-grown�man�who�had�lived�sixty-five�years�in�

the�midst�of�this�wicked�world.�In�many�aspects�of�its�wickedness�the�world�had�never�tainted�his�

pure�soul.2 [Note:�Bishop�Fraser’s�Lancashire�Life,�257.]

3.�It�is�not�enongh�to�be�clean�outside.�In�our�Lord’s�days�much�attention�was�paid�by�religious�

people�to�external�purity.�They�had�many�ceremonies�of�washing.�They�washed�nearly�everything�

they�used—not�to�make�it�clean,�but�to�make�it�holy.�They�were�quick�to�condemn�any�one�who�

failed�to�observe�all�the�rules�for�outward�cleansing.�Yet�Jesus�reproved�them�for�their�

insincerity,�for�while�they�made�clean�the�outside�of�the�cup�and�the�platter,�within�they�were�full�

of�extortion�and�excess.�He�said�they�were�like�whited�sepulchres,�which�appeared�beautiful�

without,�but�within�were�full�of�dead�men’s�bones�and�all�uncleanness.�It�is�not�enough�to�have�a�

fair�exterior;�the�heart�must�be�pure.�It�is�in�the�heart�that�God�would�live.�The�heart,�too,�is�the�

centre�of�the�life.�If�the�heart�be�not�holy,�the�life�cannot�be�holy.

“Blessed�are�the�pure�in�heart:�for�they�shall�see�God.”�There�is�no�fault�in�our�Authorized�

Version�in�this�passage,�but�the�words�“pure�in�heart”�should�be�rendered�in�modern�English,�

“clear�in�their�affections.”�These�are�the�truly�simple,�who�read�Dante’s�Ben�del�Intelletto—the�

vision�of�the�Godhead.�To�be�truly�pure�in�heart�is�to�search�for�one’s�main�duty�and�to�set�

oneself�to�do�it,�subordinating�to�this�life-task�all�other�desires�and�all�distractions�of�a�more�or�

less�material�kind.1 [Note:�H.�B.�Garrod,�Dante,�Goethe’s�Faust,�and�Other�Lectures,�376.]

Bernard�made�signal�to�me�with�a�smile

To�look�above;�but�of�myself�had�I

Anticipated�his�desire�the�while;

For�now�my�vision,�clearer�than�before,

Within�that�Beam�of�perfect�Purity

And�perfect�Truth�was�entering�more�and�more.

From�this�time�forward�that�which�filled�my�sight

Became�too�lofty�for�our�mortal�strains;

And�memory�fails�to�take�so�vast�a�flight.2 [Note:�Dante,�Paradiso,�xxxiii.�49–57�(trans.�by�Wright).]

In�the�Middle�Ages,�and�sometimes�since,�men�who�desired�earnestly�to�see�the�vision�of�God�

strove�to�attain�it�by�asceticism—that�is,�by�a�sort�of�forced,�mechanical�purity.�The�mechanism,�

we�believe,�failed,�for�it�was�not�appointed�of�God,�but�was�a�clumsy�contrivance�of�men.�Yet�the�

attempt�showed�a�recognition,�however�perverse,�of�the�truth�which�Christ�puts�here�so�

beautifully�and�simply.�The�same�truth�inspired�the�chivalrous�legend�of�the�Holy�Grail.�Many�

brave�and�worthy�knights�addressed�themselves�to�the�quest�of�the�Sangreal,�yearning�to�see�the�

vision�of�the�chalice�that�brimmed�red�with�the�very�blood�of�God�Incarnate,�and�to�win�the�

mysterious�blessings�which�that�vision�brought.�But�to�none�was�it�given�to�accomplish�the�quest�

save�to�the�pure�in�heart.�The�knight�who�could�sing,

My�strength�is�as�the�strength�of�ten,

Because�my�heart�is�pure—

he�it�was�who�was�sanctified�and�consoled�by�the�mystic�vision

A�gentle�sound,�an�awful�light!

Three�angels�bear�the�Holy�Grail:

With�folded�feet,�in�stoles�of�white,

On�sleeping�wings�they�sail.

Ah,�blessed�vision!�blood�of�God!

My�spirit�beats�her�mortal�bars,

As�down�dark�tides�the�glory�slides,

And�star-like�mingles�with�the�stars.

Sir�Galahad�no�longer�rides�in�harness�on�quests�of�knight-errantry;�he�labours�without�fame�in�

the�byways�of�life.�But�he�is�still�consoled�by�the�reward�of�purity,�and�endures�as�seeing�Him�who�

is�invisible.1 [Note:�C.�A.�Vince.]

4.�There�is�no�true�purity�apart�from�the�absolute�enthronement�of�God�in�the�affections.�It�is�not�

the�absence�of�unholy�affections,�it�is�the�presence�of�a�holy�and�surpassing�earnest�love,�that�

makes�us�really�pure.�Man�is�not�made�by�negatives.�It�is�not�what�the�heart�loves�not,�but�what�it�

loves,�that�makes�the�man:�“As�a�man�thinketh�in�his�heart,�so�is�he.”�The�soul�is�so�supremely�an�

altar�that�it�must�worship�something�in�its�inmost�shrine;�and�unless�it�worship�God�there,�it�

cannot�be�pure.

Jesus�saw�God�reflected�in�His�own�soul.�His�own�pure�soul�was�a�mirror�in�which�spiritual�

imageship�to�the�Heavenly�Father�was�perfectly�revealed.�For�us�His�thoughts�were�God’s�

thoughts.�His�love�was�God’s�love.�His�will�was�God’s�will.�So�perfectly�at�one�with�the�holy�

Father�was�His�pure�heart�that,�when�He�looked�into�the�depths�of�His�own�being,�He�had�His�

profoundest�revelations�of�the�moral�nature�of�His�Father.�There�was�no�blur�upon�His�soul.�The�

cloudless�likeness�of�the�Heavenly�Father�was�there.�Alas,�that�upon�our�hearts�the�breath�of�sin�

has�condensed�itself�so�that�we�see�in�ourselves�only�a�foggy�image�of�God!

The�truth�in�God’s�breast

Lies�trace�upon�trace�on�ours�imprest:

Tho’�He�is�so�bright,�and�we�are�so�dim,

We�were�made�in�His�image�to�witness�Him.

The�heart�where�“Christ�dwells”�is,�so�far�as�His�residence�there�is�unhindered�and�entire,�the�

purified�heart.�Let�Him�be�welcomed�not�into�its�vestibule�only�but�into�its�interior�chambers,�

and�the�Presence�will�itself�be�purity.�Before�Him�so�coming,�so�abiding,�the�strife�of�passion�

cannot�but�subside.�Flowing�out�from�His�intimate�converse�there,�the�very�love�of�God�will�mix�

itself�with�the�motives�and�the�movements�of�the�will.�The�heart�thus�made�the�chamber�of�His�

life�will�by�a�sure�law�reflect�His�character;�nay,�it�will�find�itself�shaped�and�dilated�by�His�heart,�

not�from�its�exterior�or�circumference,�but�from�its�centre.1 [Note:�H.�C.�G.�Moule,�Faith,�156.]

Mark�Rutherford�says,�“The�love�of�the�beautiful�is�itself�moral.�What�we�love�in�it�is�virtue.�A�

perfect�form�or�a�delicate�colour�is�the�expression�of�something�which�is�destroyed�in�us�by�

subjugation�to�the�baser�desires�or�meanness;�and�he�who�has�been�unjust�to�man�or�woman�

misses�the�true�interpretation�of�a�cloud�or�a�falling�wave.”�In�the�light�of�this�beatitude�I�think�

he�is�right.�Sin�does�not�cheat�a�man�out�of�the�fragrance�of�a�rose,�but�it�cheats�him�out�of�that�

sweeter�soul-fragrance�of�Divine�love�that�is�folded�in�every�petal.�Sin�does�not�veil�from�our�eyes�

the�fashion�of�things�seen,�but�it�obscures�their�eternal�and�spirit-satisfying�meaning.�The�impure�

shall�see�all—except�God.�That�is�to�say,�they�shall�see�nothing�as�it�is.�For�the�pure-hearted�all�

the�mystery�of�the�waking�earth�tells�something�of�the�soul’s�immortal�story.�Through�the�

avenues�of�sight�the�pure�heart�goes�on�and�finds�insight.�Through�all�that�the�ear�can�hear�and�

the�hand�can�touch,�it�passes�into�that�real�world�that�is�so�near�to�us�all,�if�we�but�knew�it,�where�

failing�voices�utter�unfailing�messages�and�where�beneath�the�ephemeral�the�soul�finds�the�

eternal.2 [Note:�P.�C.�Ainsworth,�The�Blessed�Life,�137.]

5.�The�vision�of�the�pure�in�heart�is�its�own�exceeding�blessedness.�Holiness�has�in�itself�the�

elements�of�happiness.�It�frees�us�from�a�thousand�sources�of�pain,�the�inward�strife�of�the�heart�

with�itself,�the�condemning�voice�of�conscience,�the�fret�and�worry�of�anxious�worldly�care,�the�

bitterness�of�passion,�anger,�envy,�jealousy,�discontent,�and�a�thousand�thorns�that�spring�in�the�

soil�of�the�natural�heart—these�roots�are�all�removed�and�the�“peace�of�God,�which�passeth�all�

understanding,”�keeps�the�heart�and�mind,�and�makes�life�a�heaven�below.

Horace�Bushnell�gives�his�own�experience�in�these�words:�“Clear�of�all�the�vices,�having�a�

naturally�active-minded,�inquiring�habit,�never�meaning�to�get�away�from�the�truth,�one�has�yet�

relapsed�into�such�doubt�as�to�find�that�he�has�nearly�lost�the�conviction�of�God,�and�cannot,�if�he�

would,�say�with�emphasis�that�God�exists.�Such�a�one�pacing�in�his�chamber,�comes�some�day�

suddenly�upon�the�question—Is�there�then�no�truth�that�I�do�believe?�Yes,�there�is�one;�there�is�a�

distinction�of�right�and�wrong,�that�I�never�doubted,�and�can�see�not�how�I�can.�Nay,�I�am�even�

quite�sure�of�this.�Then�forthwith�starts�up�the�question—Have�I�ever�taken�the�principle�of�right�

for�my�law?�Have�I�ever�thrown�my�life�out�on�it,�to�become�all�that�it�requires�of�me?�No�matter�

what�becomes�of�my�difficulties,�if�I�cannot�take�a�first�principle�so�inevitably�true�and�live�in�it.�

Here,�then,�will�I�begin,�If�there�is�a�God,�as�I�rather�hope�than�dimly�believe�there�is,�then�He�is�

a�right�God.�If�I�have�lost�Him�in�wrong,�perhaps�I�shall�find�Him�in�right.�Will�He�not�help�me,�

or,�perchance,�even�be�discovered�to�me?�Then�he�prays�to�the�dim�God�so�dimly�felt.�It�is�an�

awfully�dark�prayer�in�the�first�look�of�it;�but�it�is�the�truest�and�best�that�he�can;�the�better�and�

more�true�that�he�puts�no�orthodox�colours�on�it;�and�the�prayer�and�the�vow�are�so�profoundly�

meant�that�his�soul�is�borne�up�with�God’s�help,�as�it�were�by�some�unseen�chariot,�and�permitted�

to�see�the�opening�of�heaven.�He�rises,�and�it�is�as�if�he�had�gotten�wings.�The�whole�sky�is�

luminous�about�him.�It�is�the�morning�of�a�new�eternity.�After�this�all�troublesome�doubt�of�

God’s�reality�is�gone.�A�being�so�profoundly�felt�must�inevitably�be.”1 [Note:�C.�H.�Parkhurst,�The�Blind�Man’s�Creed,�215.]

SBC,�"SBC,�"SBC,�"SBC,�"To�see�God—that�has�been�the�deep�desire�of�living�souls�through�all�time.�Men�of�

earnest�spirits�have�ever�felt,�instinctively,�that�the�highest�blessedness�of�life�must�consist�in�the�

vision�of�God—not�in�a�vision�of�His�glory,�revealed�to�the�perishing�eye�of�the�body,�but�that�

spiritual�vision�of�Him�which�belongs�to�the�soul�that�has�fellowship�with�the�Divine.

I.�We�begin�by�inquiring�into�the�meaning�of�purity�of�heart;�for�it�is�only�by�understanding�in�

what�that�purity�consists�that�we�shall�see�how�the�vision�of�God�rises�from�it.�There�is�no�true�

purity�apart�from�the�absolute�enthronement�of�God�in�the�affections.�It�is�not�the�absence�of�

unholy�affections,�it�is�the�presence�of�a�holy�and�surpassingly�earnest�love,�that�makes�us�really�

pure.�The�soul�is�so�supremely�an�altar�that�it�must�worship�something�in�its�inmost�shrine,�and�

unless�it�worship�God�there�it�cannot�be�pure.�His�presence�there,�and�it�alone,�can�rob�

temptation�of�its�charm,�dispel�all�carnal�longings,�throw�back�the�fierce�onset�of�ancient�and�

besetting�sins,�and�make�the�heart�utterly�holy.

II.�Purity�of�heart�gives�the�vision�of�God.�In�proceeding�to�illustrate�this,�let�us�observe�

emphatically�that�the�phrase�"see�God"�does�not�refer�to�any�manifestation�of�His�glory�visible�to�

the�eye�of�sense.�It�is�to�the�far�deeper�sight�of�the�soul�that�Christ�refers:�to�feel�in�the�spirit�His�

presence—to�exult�in�the�fellowship�of�the�Infinite,�Perfect,�and�Eternal�One—that�is�to�see�God.�

(1)�None�but�the�pure�in�heart�can�see�Him.�The�proof�of�this�lies�in�the�fact�that�the�vision�of�the�

soul�rises�from�its�affections;�the�heart�can�see�that�only�which�it�loves.�(2)�To�the�pure�in�heart�

the�full�glory�of�the�Divine�nature�reveals�itself.

III.�That�vision�is�its�own�exceeding�blessedness.�(1)�It�is�blessed�because�to�see�God�satisfies�the�

longings�of�the�heart.�The�restlessness�vanishes.�The�distractions�of�change�cease.�Man’s�soul�is�at�

home�with�God.�Therefore,�"Blessed�are�the�pure�in�heart."�(2)�It�is�blessed�because�it�clothes�life�

in�glory.�(3)�It�is�blessed�because�it�is�the�dawning�of�immortal�hope.

E.�L.�Hull,�Sermons, 1st�series,�p.�180.

Matthew�Matthew�Matthew�Matthew�5555::::8888

(with�Tit_1:15)

The�two�texts�are�two�motives.�With�one�voice�they�enforce�purity,�but�each�by�its�own�argument�

and�with�its�own�persuasion.�The�one�looks�rather�at�the�future,�the�other�at�the�present;�the�one�

tells�us�how�purity�shall�enable�us�to�move�healthily�and�wholesomely�among�our�fellows,�the�

other�how�it�shall�fit�and�qualify�us�for�that�beatific�vision�which�is,�being�interpreted,�the�

inheritance�of�the�saints�in�light.

I.�St.�Paul�is�addressing�a�loved�convert,�charged�with�the�temporary�oversight�of�the�young�

Church�of�Crete.�"To�the�pure,"�he�says,�"all�things�are�pure;�but�to�the�defiled�nothing�is�pure."�If�

the�heart�be�defiled,�the�result�must�be�the�contamination�of�the�living�and�moving�and�acting�

man.�Sin�secretly�cherished�becomes�not�more�a�disease�than�a�pestilence.�To�the�impure�nothing�

is�pure;�he�carries�defilement�with�him.�St.�Paul�speaks�of�the�intellect�and�the�conscience�as�

sharing�the�purity�or�else�the�impurity�of�the�heart.�The�impure�heart�makes�the�conscience�itself�

impure.�By�degrees�it�not�only�loses�its�sensitiveness�to�right�and�wrong;�worse�far�than�all�this,�it�

comes�even�to�confuse,�to�distort,�and�to�invert�its�own�vision,�and�to�be�no�longer�a�trustworthy�

index,�when�the�man�for�once�would�consult�it�on�some�question�of�practical�duty.

II.�The�motive�was�a�strong�one�which�said,�"To�the�pure�all�things�are�pure."�Be�pure�in�heart,�

and�you�shall�find�or�else�make�purity�everywhere.�Be�pure�in�heart,�and�intellect�shall�be�pure,�

and�conscience;�no�film�shall�cloud�the�mental�vision,�no�stain�shall�sully�the�mirror�of�duty.�But�

"blessed�are�the�pure�in�heart:�for�they�shall�see�God."�This�lifts�the�matter�into�a�higher�region�

still,�and�tells�how,�not�mind�alone,�not�conscience�alone,�but�the�very�spirit�and�soul�of�the�man,�

hangs�upon�purity�of�heart�for�its�welfare�and�for�its�life.�If�there�be�in�any�of�us�the�desire�

hereafter�or�here�to�see�God,�to�see�Him�in�His�beauty,�and�to�see�Him�in�His�goodness,�and�to�

see�Him�in�His�truth—if�we�feel�that�not�to�see�Him�is�misery,�that�never�to�see�Him�would�

indeed�be�the�"second�death"—we�must�become�pure�in�heart.

C.�J.�Vaughan,�Oxford�and�Cambridge�Journal,�November�4th,�1880;�see�also�Temple�Sermons,

p.�390,�and�Christian�World�Pulpit,�vol.�xx.,�p.�52.

I.�Purity�of�heart�is�the�absence�of�anything�that�troubles,�that�darkens—passion,�greed,�selfish�

ambition.�Purity�of�heart!�not�merely�freedom�from�ceremonial�defilement:�that�was�only�the�

husk�intended�to�protect�the�ripening�fruit,�the�precious�idea,�within.�When�the�seed�is�ripe�the�

husk�parts�and�breaks�away.�Purity�of�heart!�not�merely�purity�of�act;�cleanness,�soundness�of�

affections�as�well�as�will,�the�spirit�to�which�evil�gives�no�pleasure,�rather�inspires�loathing�and�

contempt.

II.�And�now�the�blessing:�"For�they�shall�see�God."�Of�what�time�is�this�said?�Of�the�sight�of�Him�

in�the�world�beyond�the�grave,�the�Beatific�Vision?�We�must�not�exclude�this�meaning,�if�for�no�

other�reason,�because�it�is�a�meaning�which�the�beloved�Apostle�saw�in�the�words.�Yet�we�shall�be�

going�against�the�spirit�of�all�the�Beatitudes�if�we�make�that�the�only�meaning.�The�blessings�

promised�throughout�are�not�merely�future�blessings,�but�present:�"Blessed�are..."�They�are�the�

graces,�beauties,�dignities,�of�the�kingdom�of�heaven;�and�the�kingdom�of�heaven�is�not�future�

only,�but�present,�set�up,�even�as�our�Lord�spoke,�among�men.�The�Beatific�Vision�itself�is�to�

begin�on�earth.�"Blessed�are�the�pure�in�heart:�for�they�shall�see�God,"�not�only�by-and-by,�but�

even�now.

III.�We�see�in�our�Lord’s�words�an�image�of�the�manner�in�which�the�highest�spiritual�truth�is�

attained�by�man,�and�of�the�hindrances�which�prevent�his�attaining�it.�The�image�naturally�

suggested�by�His�words,�taken�together,�is�of�a�man�looking�down�into�water�and�seeing�the�moon�

and�the�stars,�the�glories�of�heaven,�mirrored�in�it.�If�the�sight�is�to�be�firmly�and�clearly�seen,�the�

surface�must�be�clean�and�still�like�some�deep,�calm�mountain�lake,�not�clouded�with�scum�and�

weeds,�nor�blackened�by�gusts�or�cross-currents,�not�fretted�like�the�shallow�rapid�stream�over�

the�inequalities�of�its�pebbly�bed.�God�reveals�Himself—so�the�thought�seems�to�run�in�the�

heart—if�the�heart�be�clean�and�still.�The�man�whose�heart�is�distracted�with�the�cares�and�

ambitions�of�the�world,�blackened�with�gusts�of�evil�passion,�cannot�see�God;�the�faculty�is�

paralyzed,�gone.�He�may�try�to�look,�may�catch�a�broken�sight�for�a�moment,�but�he�cannot�look�

steadily,�or�there�has�gathered�a�film�over�the�surface�and�he�can�see�nothing.

E.�C.�Wickham,�Wellington�College�Sermons,�p.�59.

"Call�no�man�happy�till�he�dies"�is�what�the�old�Greek�sage�said,�and�it�was�supposed�to�be�a�very�

sage�saying�indeed.�The�happiness�which�is�implied�in�that�poor�comfort�is�of�a�very�negative�

kind.�It�simply�means�that�you�will�be�happy�because�you�will�have�done�with�things.�It�hopes�for�

the�calm�of�a�corpse,�for�the�rest�of�the�grave—knows�nothing�of�any�open�gates�beyond.�The�

greatest�philosopher,�the�grandest�sage�of�all,�says,�"Happy�are�the�pure�in�heart."�If�you�can�only�

get�purity,�then�you�can�reap�your�harvests�in�mid-winter,�you�can�bask�in�sunlight�when�the�sky�is�

dark,�and�your�fireside�shall�glow�in�grateful�content�when�there�is�no�fire�behind�the�bars.

I.�Happiness�and�the�heart�are�put�together.�This�happiness�is�real,�because�its�home�is�in�the�

heart.�That�is�its�seat�of�power.

II.�Even�Jesus�cannot�give�you�happiness�while�self�and�Satan�rule.�He�cannot�pair�happiness�with�

iniquity.�If�you�are�to�be�happy,�sin�must�die.�Christ�came�to�kill�it;�hence�that�grandest�of�texts,�

"Behold�the�Lamb�of�God,�who�taketh�away�the�sin�of�the�world."�If�you�will�open�your�heart�to�

admit�Jesus,�that�He�may�come�on�His�sin-killing�errand,�then�as�surely�as�He�crosses�the�

threshold,�so�surely�shall�you�see�two�twin�angels�coming�just�behind�Him�with�brows�laden�with�

glory;�and�the�name�of�the�one�is�Happiness,�and�the�name�of�the�other�is�Purity.

III.�The�pure�in�heart�shall�see�God.�The�sight�and�knowledge�of�God�are�the�cause�and�current�

of�the�Christian’s�joy.joy.joy.joy.�The�pure�in�heart�shall�stand�in�the�face�of�the�King,�in�the�presence�of�the�

eyes�of�Royalty;�and�the�gifts�which�they�receive�shall�be�according�to�His�infinite�love,�and�

according�to�His�infinite�power.

IV.�They�shall�see�God�(1)�in�nature’s�mirror.�Creation’s�visions�and�voices�in�every�colour�and�in�

every�key-note�will�prompt�the�pure�in�heart�with�remembrance�of�the�Father�that�made�them�all.�

(2)�In�His�providence.�(3)�In�the�mysteries�they�cannot�understand.

J.�Jackson�Wray,�Penny�Pulpit�(New�Series),�No.�1,114.

9�9�9�9�Blessed�are�the�peacemakers,Blessed�are�the�peacemakers,Blessed�are�the�peacemakers,Blessed�are�the�peacemakers,

����������������for�they�will�be�called�children�of�God.for�they�will�be�called�children�of�God.for�they�will�be�called�children�of�God.for�they�will�be�called�children�of�God.

BARNES,�"BARNES,�"BARNES,�"BARNES,�"Blessed�are�the�peacemakers�Blessed�are�the�peacemakers�Blessed�are�the�peacemakers�Blessed�are�the�peacemakers�---- Those�who�strive�to�prevent�contention,�strife,�

and�war;�who�use�their�influence�to�reconcile�opposing�parties,�and�to�prevent�lawsuits�and�

hostilities�in�families�and�neighborhoods.�Every�man�may�do�something�of�this;�and�no�man�is�

more�like�God�than�he�who�does�it.�There�ought�not�to�be�unlawful�and�officious�interference�in�

that�which�is�none�of�our�business;�but�without�any�danger�of�acquiring�this�character,�every�man�

has�many�opportunities�of�reconciling�opposing�parties.�Friends,�neighbors,�people�of�influence,�

lawyers,�physicians,�ministers�of�the�gospel,�may�do�much�to�promote�peace.�And�it�should�be�

taken�in�hand�in�the�beginning.�“The�beginning�of�strife,”�says�Solomon,�“is�like�the�letting�out�of�

water.”�“An�ounce�of�prevention,”�says�the�English�proverb,�“is�worth�a�pound�of�cure.”�Long�

and�most�deadly�quarrels�might�often�be�prevented�by�a�little�kind�interference�in�the�beginning.

Children�of�God�Children�of�God�Children�of�God�Children�of�God�---- See�the�notes�at�Mat_1:1.�Those�who�resemble�God,�or�who�manifest�a�

spirit�like�his.�He�is�the�Author�of�peace�1Co_14:33;�and�all�those�who�endeavor�to�promote�

peace�are�like�him,�and�are�worthy�to�be�called�his�children.

CLARKE,�"CLARKE,�"CLARKE,�"CLARKE,�"The�peaceThe�peaceThe�peaceThe�peace----makers�makers�makers�makers�---- יסחםח���� ,�peace,�is�compounded�of� וʇם)�ויע(ויסוים� ,�connecting�

into�one:�for�as�War�distracts�and�divides�nations,�families,�and�individuals,�from�each�other,�

inducing�them�to�pursue�different�objects�and�different�interests,�so�Peace�restores�them�to�a�

state�of�unity,�giving�them�one�object,�and�one�interest.�A�peace-maker�is�a�man�who,�being�

endowed�with�a�generous�public�spirit,�labors�for�the�public�good,�and�feels�his�own�interest�

promoted�in�promoting�that�of�others:�therefore,�instead�of�fanning�the�fire�of�strife,�he�uses�his�

influence�and�wisdom�to�reconcile�the�contending�parties,�adjust�their�differences,�and�restore�

them�to�a�state�of�unity.�As�all�men�are�represented�to�be�in�a�state�of�hostility�to�God�and�each�

other,�the�Gospel�is�called�the�Gospel�of�peace,�because�it�tends�to�reconcile�men�to�God�and�to�

each�other.�Hence�our�Lord�here�terms�peace-makers�the�children�of�God:�for�as�he�is�the�Father�

of�peace,�those�who�promote�it�are�reputed�his�children.�But�whose�children�are�they�who�foment�

divisions�in�the�Church,�the�state,�or�among�families?�Surely�they�are�not�of�that�God,�who�is�the�

Father�of�peace,�and�lover�of�concord;�of�that�Christ,�who�is�the�sacrifice�and�mediator�of�it;�of�

that�Spirit,�who�is�the�nourisher�and�bond�of�peace;�nor�of�that�Church�of�the�Most�High,�which�

is�the�kingdom�and�family�of�peace.

St.�Clement,�Strom.�lib.�iv.�s.�6,�in�fin.�says,�that�“Some�who�transpose�the�Gospels�add�this�

verse:�Happy�they�who�are�persecuted�by�justice,�for�they�shall�be�perfect:�happy�they�who�are�

persecuted�on�my�account,�for�they�shall�have�a�place�where�they�shall�not�be�persecuted.”

GILL,�"GILL,�"GILL,�"GILL,�"Blessed�are�the�peace�makersBlessed�are�the�peace�makersBlessed�are�the�peace�makersBlessed�are�the�peace�makers,....�Not�between�God�and�man,�for�no�man�can�make�his�

own�peace�with�God;�nor�can�any�mere�creature,�angels,�or�men,�make�it�for�him;�Christ,�in�this�

sense,�is�the�only�peace�maker:�but�between�men�and�men;�and�such�are�they,�who�are�of�

peaceable�dispositions�themselves;�live�peaceably�with�all�men,�and�with�one�another,�as�their�

relation�obliges�to,�and�their�mutual�comfort�requires;�and�with�the�men�of�the�world;�and�who�

are�ready,�willing,�and�very�serviceable,�in�composing�differences,�and�making�peace�between�

their�fellow�creatures�and�fellow�Christians.�The�Jews�speak�very�highly,�and�much,�in�the�

commendation�of�peace�making;�they�reckon�this�among�the�things�which�shall�be�of�use�to�a�

man,�both�in�this,�and�the�other�world.

"These�are�the�things,�(say�they�(e),)�the�fruit�of�which�a�man�enjoys�in�this�world,�and�his�lot�or�

portion�remains�for�him�in�the�world�to�come;�honouring�father�and�mother,�liberality,והבאת��

''".and making peace between a man and his neighhour" ,שלום�בין�אדם�לחבירו

This, they say (f), Aaron was much disposed to.

"Moses used to say, let justice break through the mountain; but Aaron loved peace, and pursued it, and made peace between a man and his neighhour, as is said, Mal_2:6''

Hence that saying of Hillell (g),

"be thou one of the disciples of Aaron, who loved peace, and followed after it; he loved men, and brought them to the law.''

Now of such persons it is said, that

they shall be called the children of God; that is, they are the children of God by adopting grace, which is made manifest in their regeneration; and that is evidenced by the fruits of it, of which this is one; they not only shall be, and more manifestly appear to be, the sons of God hereafter; but they are, and are known to be so now, by their peaceable disposition, which is wrought in them by the Spirit of God; whereby they become like to the God of peace, and to Christ, the great and only peacemaker, and so are truly sons of peace.

HE�RY, "The peace-makers are happy, Mat_5:9. The wisdom that is from above is first pure, and then peaceable; the blessed ones are pure toward God, and peaceabletoward men; for with reference to both, conscience must be kept void of offence. The peace-makers are those who have, 1. A peaceable disposition: as, to make a lie, is to be given and addicted to lying, so, to make peace, is to have a strong and hearty affection to peace. I am for peace, Psa_120:7. It is to love, and desire, and delight in peace; to be put in it as in our element, and to study to be quiet. 2. A peaceable conversation;industriously, as far as we can, to preserve the peace that it be not broken, and to recover it when it is broken; to hearken to proposals of peace ourselves, and to be ready to make them to others; where distance is among brethren and neighbours, to do all we can to accommodate it, and to be repairers of the breaches. The making of peace is sometimes a thankless office, and it is the lot of him who parts a fray, to have blows on both sides;yet it is a good office, and we must be forward to it. Some think that this is intended especially as a lesson for ministers, who should do all they can to reconcile those who are at variance, and to promote Christian love among those under their charge.

Now, (1.) Such persons are blessed; for they have the satisfaction of enjoying themselves, by keeping the peace, and of being truly serviceable to others, by disposing them to peace. They are working together with Christ, who came into the world to slay all enmities, and to proclaim peace on earth. (2.) They shall be called the children of God; it will be an evidence to themselves that they are so; God will own them as such, and herein they will resemble him. He is the God of peace; the Son of God is the Prince of peace; the Spirit of adoption is a Spirit of peace. Since God has declared himself reconcilable to us all, he will not own those for his children who are implacable in their enmity to one another; for if the peacemakers are blessed, woe to the peace-breakers! Now by this it appears, that Christ never intended to have his religion propagated by fire and sword, or penal laws, or to acknowledge bigotry, or intemperate zeal, as the mark of his disciples. The children of this world love to fish in troubled waters, but the children of God are the peace-makers, the quiet in the land.

JAMISO�, "Blessed are the peacemakers— who not only study peace, but diffuse it.

for they shall be called the children of God— shall be called sons of God. Of all these beatitudes this is the only one which could hardly be expected to find its definite ground in the Old Testament; for that most glorious character of God, the likeness of

which appears in the peacemakers, had yet to be revealed. His glorious name, indeed - as “The Lord, the Lord God, merciful and gracious, long-suffering, and abundant in goodness and truth, forgiving iniquity and transgression and sin” - had been proclaimed in a very imposing manner (Exo_34:6), and manifested in action with affecting frequency and variety in the long course of the ancient economy. And we have undeniable evidence that the saints of that economy felt its transforming and ennobling influence on their own character. But it was not till Christ “made peace by the blood of the cross” that God could manifest Himself as “the God of peace, that brought again from the dead our Lord Jesus, that great Shepherd of the sheep, through the blood of the everlasting covenant” (Heb_13:20) - could reveal Himself as “in Christ reconciling the world unto Himself, not imputing their trespasses unto them,” and hold Himself forth in the astonishing attitude of beseeching men to be “reconciled to Himself” (2Co_5:19, 2Co_5:20). When this reconciliation actually takes place, and one has “peace with God through our Lord Jesus Christ” - even “the peace of God which passeth all understanding” - the peace-receivers become transformed into peace-diffusers. God is thus seen reflected in them; and by the family likeness these peacemakers are recognized as the children of God. In now coming to the eighth, or supplementary beatitude, it will be seen that all that the saints are in themselves has been already described, in seven features of character; that number indicating completeness of delineation. The last feature, accordingly, is a passive one, representing the treatment that the characters already described may expect from the world. He who shall one day fix the destiny of all men here pronounces certain characters “blessed”; but He ends by forewarning them that the world’s estimation and treatment of them will be the reserve of His.

BARCLAY, "THE BLISS OF BRI�GI�G ME� TOGETHER Matthew 5: 9

Blessed are the peace-makers, for they shall be called the children of God.

WF must begin our study of this beatitude by investigating certain matters of meaning in it.

(i) First, there is the word peace. In Greek the -word is eirene, and in Hebrew it is shalom. In Hebrew peace is never only a negative state; it never means only the absence of trouble; in Hebrew peace always means every-thing which makes for a man's highest good. In the east when one man says to another, Salaam which is the same word he does not mean that he wishes for the other man only the absence of evil things; he wishes for him the presence of all good things. In the Bible peace means not only freedom from all trouble; it means enjoyment of all good.

(il) Second, it must carefully be noted what the beatitude is sayingi The blessing is on the peace-makers, not neces-

sarily on the peace-Jcwers. It very often happens that if a man loves peace in the wrong way, he succeeds in making trouble and not peace We may, for instance, allow a threatening and dangerous situation to develop, and our defence is that for peace's sake we do not want to take any action. There is many a person who thinks that he is loving peace, when in fact he is piling up trouble for the future, because he refuses to face the situation and to take the action which the situation demands. The peace which the Bible calls blessed does not come from the evasion of issues; it comes from facing them, dealing with them, and conquering them. What this beatitude demands is not the passive acceptance of things because we are afraid of the trouble of doing anything about them, but the active facing of things, and the making of peace, even when the way to peace is through struggle.

(iii) The Authorised Version says that the peace-makers shall be called the children of God; the Greek more literally is that the peace-makers will be called the sons (huioi) of God. This is a typical Hebrew way of expression. Hebrew is not rich in adjectives, and often when Hebrew wishes to describe something, it uses, not an adjective, but the phrase son of . . . plus an abstract noun. Hence a man may be called a son of peace instead of a peaceful man. Barnabas is called a son of consolation instead of a consoling and com-forting man. This beatitude says: Blessed are the peace-makers, for they shall be called the sons ol God; what it means is: Blessed are the peace-makers, for they shall be doing a God-like work. The man who makes peace is engaged on the very work which the God of peace is doing (Romans 15: 33; 2 Corinthians 13: II; I Thessalonians 5: 23; Hebrews 13: 20).

The meaning of this beatitude has been sought along three main lines.

(i) It has been suggested that, since shalom means every-thing which makes for a man's highest good, this beatitude means: Blessed are those who make this world a better place for all men to live in. Abraham Lincoln once said: " Die when I may, I would like it to be said of me, that I always pulled up a weed and planted a flower where I thought a flower would grow." This then would be the beatitude of those who have lifted the world a little further on.

(ii) Most of the early scholars of the Church took this

beatitude in a purely spiritual sense, and held that it meant: Blessed is the man who makes peace in his own heart and in his own soul. In every one of us there is an inner conflict between good and evil ; we are always tugged in two directions at once; every man is at least to some extent a walking civil war. Happy indeed is the man who has won through to inner peace, in which the inner warfare is over, and his whole heart is given to God.

(iii) But there is another meaning for this word peace, and it is a meaning on which the Jewish Rabbis loved to dwell, and it is almost certainly the meaning which Jesus had in his mind. The Jewish Rabbis held that the highest task which a man can perform is to establish right relation-ships between man and man. That is what Jesus means. There are people who are always storm centres of trouble and bitterness and strife. Wherever they are they are either involved in quarrels themselves or the cause of quarrels between others. They are trouble-makers. There are people like that in almost every society and every Church, and such people are doing the devil's own work. On the other hand thank God there are people in whose presence bitterness cannot live, people who bridge the gulfs, and heal the breaches, and sweeten the bitternesses. Such people are doing a godlike work, for it is the great purpose of God to bring peace between men and Himself, and between man and man. The man who divides men is doing the devil's work; the man who unites men is doing a God's work.

So, then, this beatitude might read:

O THE BLISS OF THOSE WHO PRODUCE RIGHT RELATIO�-SHIPS BETWEE� MA� A�D MA�, FOR THEY ARE DOI�G A GODLIKE WORK!

CALVI�, "9.Happy are the peacemakers By peacemakers he means those who not only seek peace and avoid quarrels, as far as lies in their power, but who also labor to settle differences among others, who advise all men to live at peace, and take away every occasion of hatred and strife. There are good grounds for this statement. As it is a laborious and irksome employment to reconcile those who are at variance, persons of a mild disposition, who study to promote peace, are compelled to endure the indignity of hearing reproaches, complaints, and remonstrances on all sides. The reason is, that every one would desire to have advocates, who would defend his cause. That we may not depend on the favor of men, Christ bids us look up to the judgment of his Father, who is the God of peace, (Romans 15:33,) and who ACCOU�TSus his children, while we cultivate peace, though our endeavors may

not be acceptable to men: for to be called means To Be Accounted the children of God

COFFMA�, "Christ is the Prince of Peace (Isaiah 9:6). How proper it is, therefore, that the citizens of his kingdom shall be peacemakers. I�DEED, persons without this attitude need not apply. There are several ways in which God's children can serve as peacemakers: (1) Through spiritual instruction, they can bring peace to hearts that are troubled. (2) They can bring peace to their fellow men who are at strife between or among themselves. (3) They can bring men, through preaching God's word, or teaching it, to become reconciled to God, which is the greatest of all the achievements of the peacemaker. Definite procedures for the peacemakers are laid down in the Bible. A peacemaker conceals the transgression of others (see Proverbs 11:13); seeks a personal interview (Galatians 6:1); and tries to save "the face" of the wrongdoer (2 Timothy 2:22-26). Such shall be called the sons of God because they are most like God in his efforts to reconcile man unto himself.[6]

E�D�OTE:

[6] J. W. McGarvey, Commentary on Matthew (Delight, Arkansas: Gospel Light Publishing Company), p. 51.

BE�SO�, "Matthew 5:9. The peace-makers — Those who are themselves of a peaceable temper, and endeavour to promote peace in others: who study to be quiet, and, as much as in them lieth, to live peaceably with all men: who are so far from sowing the seeds of discord between any of their fellow-creatures, that they both studiously avoid contention themselves, and labour to extinguish it wherever it prevails, laying themselves out to heal the differences of brethren and neighbours, to reconcile contending parties, and to restore peace wherever it is broken, as well as to preserve it where it is. They shall be called the children of God — That is, they are and shall be owned by God as his genuine children, by reason of their great likeness to him: for he is the God of peace and love, and is in Christ reconciling the world to himself not imputing their trespasses to them. And, being his children, they are his heirs, heirs of God and joint heirs with Christ; and, as they suffer with him, so shall they be glorified together. They shall, in due time, be children of the resurrection, shall receive the adoption, the public declaration and manifestation of their adoption, and the glorious fruit of it, viz., the redemption of their bodies from death and corruption.

COKE, "Matthew 5:9. Blessed are the peace-makers— Blessed are the peaceable, for they shall become the children of God. With respect to the term peaceable or peace-makers [ ויסחםןנןיןי], it is to be noted, that in Scripture פן נןיוים, to make, or do, signifies a habit of mind, with its consequent actions. So by those who do good or evil, we understand good or bad men; and when St. Paul speaks of making prayer, Philippians 1:4 he means not to cause others to pray, but to pray ourselves. So the peace here spoken of ispersonal. It is the fruit of victory after successful conquests, through divine grace, over the inbred impurity of our nature. It is the peace and

tranquillity of the soul; and itis an immediate disposition for the full accomplishment of regeneration, wherein, as St. Paul speaks, we shall be renewed by knowledge after THE IMAGE of the Creator. See Heylin, Suicer's Thesaurus under the word ויסחםןנןיןע, and the note on 2 Corinthians 3:18. Other expositors suppose, that this beatitude refers not only to those who are of a peaceable disposition, but is opposed to men of hostile and warlike minds; and therefore they paraphrase it thus: "Warriors and conquerors, the disturbers of the peace of mankind, are by no means happy in their victories, nor they who love to involve others in quarrels for their own purpose; but they are happy, who, loving peace, promote it to the utmost of their power; they shall be called the children of God. Having rendered themselves like to God, by imitating his greatest perfection, they shall be acknowledged by him as his children, and admitted to a PARTICIPATIO� of his happiness; an honour, which those who take pleasure in war, however eminent they may be for courage, shall certainly miss, though it be the aim of their ambition; because they pursue it not by the godlike disposition of diffusing happiness, but by spreading desolation anddeath among their fellow-creatures: so that, having divested themselves of the nature of God, they have no title to be called his sons."

DR. CO�STABLE, ""Peacemakers" likewise replicate the work of the Prince of Peace (Isaiah 9:6-7). Jesus through His life and ministry made peace between God and man, and between man and man. Isaiah predicted this of Messiah (Isaiah 52:7). The true disciples of Jesus make peace as we herald the gospel that brings people into a peaceful relationship with God and with one another.

People who seek to make peace behave as true sons of God. God called Israel His "son" (Deuteronomy 14:1; Hosea 1:10), and He charged the Israelites with bringing their Gentile neighbors into peaceful relationship with Himself (Exodus 19:5-6). Whereas Israel failed largely in her calling, the Son of God, Messiah, succeeded completely. Those who follow Christ faithfully will demonstrate concern for the peace of humanity by leading people to Him.

WHEDO�, "9. Peacemakers — A triad of benedictions will now be pronounced on Christian doings. Let us be excused for the quaintness of saying, that of these nine benedictions four are pronounced upon Christian receptivities; two upon Christian positivities, and three upon Christian ACTIVITIES The three activities on which he will now pronounce benedictions are peace-making, the endurance of persecution the endurance of false reproach.

Peacemakers, in the simple and natural sense, are those who seek to remove quarrels and hates, and to produce kindly affections between men. They are good. Though unregenerate men, these men are herein blessed. How much better than mere indifference; how immensely better than the truly devilish opposite. Even if, for other sins and for the defectiveness of this virtue, the peacemaker be not saved from hell, from what depths of hell may he not be saved!

But the true peacemaker is Christ himself, who first reconciles God and man. And

then, by shedding the Spirit of the God of peace into men’s hearts, he brings them to peace. And this is the real basis of all true peace. And he is the true peacemaker who endeavours to lay this basis. He is the true Christian peacemaker who endeavours, like Christ, to plant the divine spirit of peace in men’s hearts. And the promise here accordingly is, that as they are herein like Christ the Son of God, so they shall be called the children of God. So we have a family consisting of the God of Peace, the Prince of Peace, and the sons of peace.

All who truly seek to spread the Gospel, who endeavour to establish the reign of right and truth, who seek to reduce the contentiousness of even the Church, and to bring the imperfect Christianity of the age to a more loving tone, are peacemakers. On the other hand, the mere zealots for party and sect, the partisan politician, the warlike statesman, the glory-loving hero, the duellist, the oppressor, are reverse characters, for whom a counter woe is implied.

Yet the true peacemaker does not seek peace by a compromise with sin. That is a false peace which is made with the devil and sin, and is a true discord and war against good and God. Christ, the true peacemaker, was a terrible denouncer of iniquity.

ELLICOTT,"(9) The peacemakers.—Our version rightly distinguishes between the temper which is simply “peaceable” in itself (James 3:17), and this, the higher form of the same grace, acting energetically upon others. To be able to say with power to those who are bitter foes, “Sirs, ye are brethren”.(Acts 7:26), is nobler even than to strive,” as much as lieth in us, to live peaceably with all men” (Romans 12:18). Rightly does this beatitude follow on that of the “pure in heart,” for it is the absence of all baseness and impurity that gives the power to make peace.

The children of God.—Better, sons of God. The English version slightly obscures the connection between the promise and the character of Him who had been declared to be the Son of God in the truest and highest sense. �ot in the ways which the Tempter had suggested, but in the work of “making peace” between God and man, between Jew and Gentile, even at the price of shedding His own blood (Colossians 1:20), was the witness of sonship to be found, and those who were sharers in that work should, ACCORDI�G to their capacity, “be called”—i.e., be, and be recognised as, sharers in that sonship.

BROADUS, "Matthew 5:9. Here the contrast to worldly kingdoms, which runs through the whole passage, is particularly great. In them the highest honour and esteem are given to warriors, but under the Messianic reign to peacemakers, those who bring about peace between enemies. It may be taken for granted that they will be peaceable in their own disposition and conduct, will strive to maintain peace as well as to restore it when disturbed; but that is not included in the meaning of the word. Morison: "This delightful beatitude must have sounded like a clap of thunder over the hearts of some of those who were revelling in the imagination that the time had arrived when war to the bitter end was to be proclaimed against the surrounding PRI�CIPALITIES of the Gentiles." It is difficult to determine whether

they is here emphatic, as it is in Matthew 5:4-8.(1) The difference would here be slight. Called the children, or sonsג€”of God, as being like him (Matthew 5:45), objects of his special affection, etc. They shall not only be sons of God, but shall be called such, recognized as such in his kingdomג€”not merely subjects of the kingdom, but sons of the king. We need not wonder at this exalted promise to peacemakers, for theirs is a very difficult and very noble achievement. They must often be content to bear bitter complaint from both sides, must exercise great self-control, unwearied patience, and loving tact, and must be manifestly impartial and unselfish. There is no more Godlike work to be done in this world than peacemaking.

GUZIK, ""Blessed are the peacemakers, for they shall be called sons of God."

a. Blessed are the peacemakers: This does not describe those who live in peace, but those who actually bring about peace, overcoming evil with good. One way we accomplish this is through spreading the gospel, because God has entrusted to us the ministry of reconciliation (2 Corinthians 5:18). In evangelism we make peace between man and the God whom they have rejected and offended.

i. "The verse which precedes it speaks of the blessedness of 'the pure in heart, for they shall see God.' It is well that we should understand this. We are to be 'first pure, then peaceable.' Our peaceableness is never to be a compact with sin, or an alliance with that which is evil. We must set our faces like flints against everything which is contrary to God and his holiness. That being in our souls a settled matter, we can go on to peaceableness towards men." (Spurgeon)

ii. We commonly think of this peacemaking work as being the JOB of one person who stands between two fighting parties. This may be one way this is fulfilled; but one can also end a conflict and be a peacemaker when they are party to a conflict; when they are the injured or the offending party.

iii. "It is the devil who is a troublemaker; it is God who loves reconciliation and who now through his children, as formerly through his only begotten Son, is bent on making peace." (Stott)

b. For they shall be called sons of God: The REWARD of peacemakers is that they are recognized as true children of God. They share His passion for peace and reconciliation, the breaking down of walls between people.

i. He is blessed by God; though the peacemaker may be ill-treated by man, he is blessed by God. He is blessed to be among the children of God, adopted into His family, surrounded by brothers and sisters through the ages.

ii. "�ow therefore, although it be, for the most part, a thankless office (with men) to interpose, and to seek to take up strife, to piece those again that are gone aside and asunderyet do it for God's sake, and that ye may (as ye shall be after awhile) be called and counted, not meddler and busybodies, but sons of God." (Trapp)

iii. "And he sometimes putteth himself between the two, when they are very angry, and taketh the blows from both sides, for he knows that so Jesus did, who took the blows from his Father and from us also, that so by suffering in our stead, peace might be made between God and man." (Spurgeon)

TRAPP, "VER 9. Blessed are the peacemakers] There are those who, like salamanders, live always in the fire, and, like trouts, love to swim against the stream; that, with Phocion, think it a goodly thing to dissent from others; and, like Samson’s foxes, or Solomon’s fool, carry about and cast abroad firebrands, as if the world were made of nothing but discords, as Democritus imagined. But as St. John speaks in another case, these are "not of the Father, but of the world," 1 John 2:16. He maketh great reckoning of a meek and quiet mind, 1 Peter 3:4, because it is like to his own mind, which is never stirred nor moved, but remaineth still the same to all eternity. He loves those that keep the staff of binders unbroken, Zechariah 11:7; Zechariah 11:14; that hold the "unity of the Spirit," and advance the bond of peace among others as much as may be, Ephesians 4:3. The wicked are apt (as dogs) to intertear and worry one another: and although there be not a disagreement in hell (being but the place of retribution, and not of action), yet on earth there is no peace among the workers of iniquity, that are trotting apace towards hell by their contentions, Romans 2:8. But what pity is it that Abraham and Lot should fall out! that two Israelites should be at strife amid the Egyptians! that John’s disciples should JOI� with Pharisees against Jesus! Matthew 9:14; that Corinthians (for their contentions) should "be as carnal, and walk as men!" 1 Corinthians 3:3; that Lutherans and Calvinists should be at such deadly feud! Still Satan is thus BUSY, and Christians are thus malicious, that, as if they wanted enemies, they fly in one another’s faces. There was no noise heard in setting up the temple: in Lebanon there was, but not in Zion. Whatever tumults there are abroad, it is fit there should be all quietness and concord in the Church. �ow therefore, although it be, for the most part, a thankless office (with men) to interpose, and seek to take up strife, to piece those again that are gone aside and asunder, and to sound an irenicum; yet do it for God’s sake, and that ye may (as ye shall be after awhile) be called and counted, not meddlers and busybodies, but the sons of God. Tell them that jar and jangle (upon mistakes for most part, or matters of no great moment) that it is the glory of a man to pass by an infirmity, and that in these ignoble quarrels every man should be a law to himself, as the Thracians were ( בםפןםןלןי), and not brother to go to law with brother because he treads upon his grass, or some such poor business, ubi et vincere inglorium est, el atteri sordidum. (Tacit.) �ow "therefore there is utterly a fault among you, because ye go to law one with another," saith the apostle, 1 (חפפחלב )Corinthians 6:7. �ot but that the course is lawful, where the occasion is weighty and the mind not vindictive. But the apostle disgraceth (in that text) revenge of injuries, by a word that signifieth disgrace or loss of victory. And a little before, "I speak to YOUR shame," saith he; "is it so, that there is not a wise man among you?" no, not one that shall be able to judge between his brethren and compromise the quarrel? Servius Sulpitius (that heathen lawyer) shall rise up in judgment against us, Quippe qui ad facilitatem, aequitatemque omnia contulit, neque constituere litium actiones, quam controversias tollere maluit, as Cicero testifieth. (Cicer. Philippic. 9.)

Concedamus de iure, saith one, ut careamus lite: and, ut habeas quietum tempus, perde aliquid. Lose something for a quiet life, was a common proverb, as now among us so of old among the Carthaginians, as St Austin showeth. It were happy surely, if now, as of old, the multitude of believers were ךבי ח רץקח ליב ,ח ךבסהיב, of one heart and of one soul, Acts 4:32. And, as in one very ancient Greek copy it is added, that there was not one controversy or contention found among them, ךבי ןץך(.Beza ex Beds) .חם ום בץפןיע היבךסיףןע ןץהוליב

For they shall be called the children of God] They shall both be, and be said to be, both counted and called, have both the name and the note, the comfort and the CREDIT of the children of God. And if any atheist shall object: What so great honour is that? "Behold," saith St John, "what manner of love the Father hath bestowed upon us, that we should be called the sons of God," 1 John 3:1. It was something to be called the son of Pharaoh’s daughter, Hebrews 11:24, to be son-in-law to the king, with David, to be heir to the crown, with Solomon: but far more, that God should say of him, "I will be his Father, and he shall be my son; and I will establish his kingdom," 2 Samuel 7:14. This is the happy effect of faith; for to them that believe on his name, gave he power and privilege to become the sons of God John 1:12. �ow, faith ever works by love, and love covereth a multitude ,(ומןץףיבם )of sins, 1 Peter 4:8, not by any merit or expiation with God, but by seeking and settling peace among men. And this is as sure and as sweet a sign of a son of the God of peace, as the party coloured coats were anciently of the king’s children, 2 Samuel 13:18.

�ISBET, "The Lord Jesus is the ‘Prince of Peace,’ because wherever He comes He makes people love peace, seek peace, and keep the peace. If He comes into YOUR soul and reigns there, He will be sure to do two things: (a) He will give you peace; (b) He will set you trying to make peace. He wants all His disciples to be ‘peacemakers.’ Then,

I. Be at peace.—�obody can make peace until he has found peace—peace with God. All are at enmity with God so long as they force their will against His. Christ brings peace by constraining our wills and removing enmity.

II. Be peaceable.—Be peaceably disposed. With all our getting, let us get a ‘peaceable disposition.’ It is one of man’s very best possessions. ‘As much as lieth in you, live peaceably with all men.’ Remember (a) the Christian grace of ‘bearing’; not returning ‘evil for evil’; and (b) the restraint of passion. Stop, and cool.

III. Be peacemakers.—Help others to peace. How can we make peace? Try in home, workshop, society. Be ready to give up for the sake of peace. Peacemakers are children of God, because they are like Him Who is our Peace.

Illustration

(1) ‘We are professedly a Christian nation, and the preservation of peace and the promotion of a peaceable spirit are qualities which should preeminently distinguish

those who desire humbly and sincerely to follow in the footsteps of the Prince of Peace. If there is one doctrine more than another which the Gospel of Christ has brought to light, it is that of the U�IVERSAL brotherhood of mankind irrespective of race. Henceforth there was to be no difference of race or nationality; there was to be one common brotherhood, owning one common Father. In these circumstances there can be no hesitation in saying that what is called the warlike spirit is wholly opposed to the spirit of the Gospel. The horrors of modern warfare are unspeakable, and who can wonder that the sceptic should point the finger of scorn at Christian nations which encourage it.’

(2) ‘John Bunyan’s last long ride, in which he caught a chill and died, was undertaken to try and reconcile a father and son.’

(3) ‘At the field of Waterloo there is a great BRO�ZED LIO� with a wide opened mouth. It is a suggestion of all-devouring war. But the swallows, in the season, make their nests quite fearlessly in the open mouth. “Peace” is a beautiful and expressive word. It is the heavenliest that human lips ever frame.’

SERMO� BIBLE, "Matthew 5:9

The Church as a Peacemaker.

I. Christ the Peacemaker, Christ the Peacegiver, Christ who is to be yet the King of U�IVERSALpeace, is the Christ we worship and serve; and this threefold peace—the peace that Christ has wrought for us in reconciling us to God, the peace that Christ works in our hearts as we believe in Him, the perfect peace He will yet bring to a restored world and a rejoicing Church—makes the faith and the hope and the joy of the Church now. We not only believe in and enjoy and look for this peace, but we are or ought to be engaged in making it now on earth. That is the description He Himself gives of His Church. The text is the one beatitude of all the seven which pictures for us the Church of Christ in action; and the one distinctive work, the great thing Christ has given in charge to His Church to do on earth, is to make peace. "Blessed are the peacemakers: for they shall be called the children of God."

II. While Christ bids His Church be a peacemaker in the world, He marks her out also to be the Church militant here on earth. �ow this double character, this character of warlike-ness and peacefulness, is not only stamped upon the Church by Christ Himself in her history, but we see it in His own life. �ever was there such a peacemaker; and never, on the other hand, was there such a warrior; never was there one who spoke so sternly as a prophet, so sharply and resolutely as a judge, so keenly, so SEARCHI�GLYand provocatively as a reformer, as Christ our Lord, Christ the Warrior, whose warfare is as a consuming fire; Christ the Peacemaker, whose words are all tenderness and love.

III. The mission and purpose of Christ in this world was the destruction of all evil. All evil, whether it be evil of ERROR or whether it be the evil of sin in practice, opposes itself to the mission and purpose of Christ and His Church, and must be

removed if that mission is to succeed. Christianity is necessarily an intolerant religion, and as such it provokes strife, and as such we must not fear to provoke it. And yet we, in our warfare for truth, have need to remember that we are also peacemakers. If we honestly desire truth and hate error, then we must honestly recognise truth wherever we meet it. We must take heed lest with our statement of the truth we provoke and intensify, by any fault in our statement, by any error in our conception of it, the very error that we are warring against. The Church in her dealing with error is to be ever militant as her Master was, ever to be peace-loving, peace-bringing, peace-seeking, even as He was too, and for His sake.

Bishop Magee, The Family Churchman, March 2nd, 1887.

I. The world is full of peacebreakers.

II. The world's heart is the same in every age.

III. The world listened to a Peacemaker.

IV. The world is at variance with the Divine philosophy.

V. The world has no pedigree so illustrious as that of the Peacemaker.

W. M. Statham, Christian World Pulpit, vol. xiii., p. 232

CHARLES SIMEO�, "THE PEACE-MAKERS

Mat_5:9. Blessed are the peace-makers: for they shall be called the children of God.

RELIGIO� is altogether a practical thing: it has its foundation indeed in principles; but it has a superstructure of dispositions and actions, which are necessary both to its completion and utility. �othing can be a stronger proof of this than the discourse before us: for, however we may suppose it designed to rectify men’s notions respecting the nature of the Messiah’s kingdom, and to explain the law in opposition to the false glosses of the Scribes and Pharisees, its direct tendency is to raise the standard of morality both in the hearts and lives of men. The beatitudes which we have already considered, refer principally to the exercises of the heart: that which we propose to notice at this time, relates to the conduct: and, as our blessed Lord has counted it worthy of such a conspicuous place in his discourse, we may be well assured that it deserves from us the most attentive consideration.

Let us then, as on former occasions, consider,

I. The character here spoken of—

The term which we translate “peace-makers,” may be understood, like those which have preceded it, as marking only a pacific temper and conduct [�ote: Compare 1Jn_2:29; 1Jn_3:4. with the text, in the Greek.]. But in that view it will correspond

very nearly with “the meek,” whose character has been already considered. We therefore take the word agreeably to the sense in which it is translated; and observe, that the peacemakers are they who are studious,

1. To preserve peace where it is—

[View them in the whole of their conduct, and they will be found “following after the things which make for peace.”

View them in the State. They are not like many who take upon them to condemn every thing which their governors do: no: they see the evil of a murmuring, discontented, turbulent, and seditious spirit: they are “afraid to speak evil of dignities [�ote: 2Pe_2:10.]:” they bear in mind the command of God, “Thou shalt not speak evil of the ruler of thy people [�ote: Act_23:5.]:” and, instead of “exercising themselves in matters that are too high for them [�ote: Psa_131:1.],” and presuming to judge of measures without having one half the grounds of judgment before them, and “meddling with those who are given to change [�ote: Pro_24:21.],” they are characterized as people “quiet in the land [�ote: Psa_35:20.].”

View them in the Church. It is their constant endeavour so to walk as to “give no offence in any thing,” to “cast no stumbling-block before any,” but to edify all in faith and love. Many there are, so bigoted to their own sect or party, or so fond of some particular doctrines, that they can scarcely meet a brother or a sister without bringing forward their favourite opinions; and not at all concerned what perplexities they cause in the minds of individuals, or what divisions in the Church, provided they can but make proselytes, and increase their own party [�ote: Tit_1:10-11.]. Such generally obtrude themselves wherever the Gospel is faithfully preached; and are but too successful in “beguiling unstable souls,” and in CORRUPTI�G them from the simplicity that is in Christ [�ote: 2Co_11:3.].” This they do in direct opposition to the command, “Him that is weak in the faith receive ye, but not to doubtful disputations [�ote: Rom_14:1.].” The peace-makers, on the contrary, will “bear the infirmities of the weak [�ote: Rom_15:1.];” will deny themselves many lawful things, rather than wound a tender conscience [�ote: Rom_14:21. 1Co_8:13.]; and will “become all things to all men [�ote: 1Co_9:19-22.]:” in short, they will do any thing, or forbear any thing, that they may “keep the unity of the Spirit in the bond of peace [�ote: Eph_4:3.].”

View them in the family. Here they are conspicuous for their unremitting exercise of forbearance and love. They do not take offence at every trifle: and, instead of thwarting the little humours and peculiarities of those around them, they are happy to gratify them, and to win their affections by courtesy and condescension. They remember that wise proverb, “Where no wood is, the fire goeth out; so where there is no tale-bearer, the strife ceaseth [�ote: Pro_26:20.]:” and, from a regard to this, they will not listen to tales and stories; much less will they contribute to the circulation of them. If constrained to hear one side of a question, they will suspend their judgment till they have heard the other: and will be studious to weaken, rather

than CO�FIRM, the unfavourable impressions of the accuser’s mind. If a person seem determined to strive with them, they will rather yield their right, than maintain a controversy with him [�ote: 1Co_6:7. See Gen_13:8-9.]. Their conduct in their families may be briefly summed up in those words of David, “They keep their tongue from evil, and their lips from speaking guile: they depart from evil, and do good; they seek peace, and pursue it [�ote: Psa_34:13-14. with 1Pe_3:8-11.].”]

2. To restore it where it is not—

[They do not impertinently obtrude themselves on others, or interfere in concerns which belong not to them: they are aware that “he who meddleth with strife belonging not to him, is like one who taketh a dog by the ears [�ote: Pro_26:17.].” Yet, if they see an opportunity where they may properly interpose, they are willing, even at a considerable risk, to exert themselves to the utmost for the restoration of peace. If chosen, or permitted to arbitrate between parties, they will not undertake the office but in a spirit of love, and with an ardent longing to accomplish the desired end. In executing the office of an umpire, they guard against any undue bias; well knowing, that without the strictest impartiality they can never hope to bring over the contending parties to an acquiescence in their decisions. Having begun the good work, they will persevere in it, notwithstanding all the discouragements which they may meet with from the obstinacy of those whom they attempt to reconcile. The more blameworthy of the two will usually he found the more unreasonable and perverse [�ote: Act_7:27.]: but they will patiently bear with much opposition, if by any means they may attain the great object of their wishes.]

In the exercise of this benevolent disposition, the are sure to find,

II. The blessedness annexed to it—

When it is said that “they shall be called the children of God, we must understand, that,

1. They shall be so in reality—

[That this is the import of the expression, appears from the parallel passage in St. John’s Epistles; where, having represented believers as called the children of God, he immediately adds, “�ow are we the sons of God [�ote: 1Jn_3:1-2.]:” and to the same effect he speaks in his Gospel; “To as many as believed, to them gave he power to become the sons of God [�ote: Joh_1:12.].” Of course we must throughout all these beatitudes, guard against supposing that the REWARD annexed to the different dispositions is founded on any merit in man. The REWARD must always be considered as “a reward of grace, and not as a debt [�ote: Rom_4:4.].” It is not to be conceived that there should be such merit in making peace between our fellow-creatures, as that it should deserve such a reward at the hands of God. If we only bear this in mind, we need not be afraid of expecting all the honour which God here promises to the peaceful man. It is taken for granted, that, in our offices of love to man, we are actuated by a sense of love to God: and that, whilst we labour to

promote peace amongst our brethren, we are careful to have peace maintained between God and our own souls by the blood of Christ. Then shall we be “sons and daughters of the Lord Almighty [�ote: 2Co_6:18.]:” yea, we shall “have a name given to us better than of sons and of daughters [�ote: Isa_56:5.].” Together with this relation to God, the peace-makers shall possess all the exalted privileges connected with it: “being sons, they shall be heirs; heirs of God, and joint-heirs with Christ [�ote: Rom_8:17.].” It does “not indeed fully appear what they shall hereafter be: but this we know, that when they shall see their heavenly Father, they shall be like him; for they shall see him as he is [�ote: 1Jn_3:2.].”]

2. They shall be reputed such by their fellow-creatures—

[It is true, that the world at large are not very ready to acknowledge the excellencies of believers, or to allow their claims of relationship to God. But there is something in a peaceful spirit, which carries its own evidence along with it, and constrains the beholder to do it homage. St. Paul particularly notices this; and declares, that he who acts under its influence for the honour of Christ, is both “accepted of God, and approved of men [�ote: Rom_14:18-19.].” We know indeed that the enmity of the human heart against God is such, as to instigate men to persecute even unto death the very persons whom in their consciences they cannot but admire. We therefore do not mean to say that the peace-makers shall meet with no hostility from men; (for our blessed Lord and his Apostles were all crucified or slain:) but that the proper tendency of their conduct is, to conciliate the regard of men, and to impress them with the idea, that they are actuated by the grace of God, and honoured with his peculiar favour.

Surely this blessedness is worthy of our pursuit. To be Children of the Most High God is the great object to which we should CO�TI�UALLY aspire: and to approve ourselves such to others is also most desirable; because we shall thereby “silence the ignorance of foolish men,” and constrain them to “glorify our Father which is in heaven.”]

Let me, in conclusion, urge you to seek this blessed character—

[Think how happy you will be in the possession of it. “The fruit of righteousness is sown in peace of them that make peace [�ote: Jam_3:18.].” It is not possible to engage much in such labours of love, without having our own souls refreshed and comforted with the heavenly employment. The sacred oil which you pour on the heads of others, will regale you with its odours; and the dews of divine grace, which, through your instrumentality, descend on others, shall enrich and fertilize your own souls [�ote: Psa_133:1-3.].

Consider further, how serviceable you will be in your day and generation. As one litigious or contentious person may be the means of producing incalculable evils to the Church and to society; (for a little fire is sufficient to destroy a whole town [�ote: Jam_3:5.];) so one pious, discreet, and ACTIVE peace-maker may extinguish flames, which might have spread desolation and misery all around. See an instance

of this in Abigail, who, by her seasonable interposition, restrained the wrath of David, and saved the lives of �abal and all his family [�ote: 1Sa_25:18-31.]. Thus may you confer blessings on all around you, and heap blessings also on your own heads [�ote: 1Sa_25:32-33.].

Lastly, consider what a recompence awaits you in the eternal world. There shall this promise be fulfilled to you in its utmost extent.

Cultivate then this amiable disposition, that you may be “sons of God, without rebuke, and shine as lights in a benighted world [�ote: Php_2:14-15.].”]

PULPIT, "The peacemakers ( οἱεἰρηνοποιοί ). More than "peaceable". This is the peaceable character consciously exerted outside itself. The same compound in the �ew Testament in Col_1:20 only: Εἰρηνοποιήσας διὰ τοῦ αἵµατος τοῦ σταυροῦ αὐτοῦ (cf. Ephesians] Eph_2:14, Eph_2:15). Christians, in their measure, share in Christ's work, and, we may add, can attain it generally as he did, only by personal suffering. Observe that this Beatitude must have been specially distasteful to the warlike Galilaeans. Mishna, 'Ab.,' Col_1:13 (Taylor), "Hillel said, Be of the disciples of Aharon, loving peace and pursuing peace," hardly refers to peacemaking, but in Mishna, 'Peah,' Col_1:1, "These are the things whose fruit a man eats in this world, but which have their capital REWARD in the world to come: honouring one's father and mother, showing kindness, and bringing about peace between a man and his neighbour, but study of the Law is equivalent to them all." For they; αὐτοί , omitted by à , C, D, 13, 124, Latt., Peshito. Possibly it is an addition inserted from a desire to make this Beatitude harmonize with the others. But more probably it is genuine, and was omitted by accident, either by homoiot, of υἱοὶ (Meyer), or (better) because the scribe forgot the abbot in the emphatic υἱοὶ Θεοῦ , the form of the second clause being peculiar to this Beatitude. Shall be called; by God and angels and men. The children of God; Revised Version, sons of God; to show that the word used here is υἱοὶ , not τέκνα Christ's reference is, that is to say, not so much to the nature as to the privileges involved in sonship. The earthly privileges which peacemakers give up rather than disturb their peaceful relations with others, and in order that they may bring about peace between others, shall be much more than made up to them, and that with the approving verdict of all. They shall, with general approval, enter on the full privileges of their relation to God, who is "the God of peace" (Rom_15:33). Dr. Taylor ('Ab.,' 1.19) has an increasing note on "Peace" as a Talmudic name of God. For language similar to our Lord's, cf. Hos_1:10 [LXX.], equivalent to Rom_9:26. Here, as often in this Gospel, there may be a tacit contradiction to the assumption that natural birth as Israelites involves the full blessings of sons of God; cf. 'Ab.,' 3.22 (Taylor).

BIBLICAL ILLUSTRATOR, "The peacemakers.

Peacemakers

I. How great a blessing is peace.

1. It is the preserver of life.

2. It is the preserver of prosperity.

3. It is the preserver of happiness.

4. They are not easily offended.

5. If offended they are not irreconcilable.

6. They exert themselves to reconcile contending parties.

7. Their great effort is to reconcile sinners to God.

`II. The reward which awaits them.

1. They are the children of God by regeneration.

2. By adoption.

3. By their relationship to our Lord Jesus Christ.

4. They shall be acknowledged as the children of God. (J. Jordan.)

Peacemakers

I. The principles of the peacemakers. They are heavenly: this seen from the Great Peacemakers-the God of Peace; the prince of Peace; the Spirit of Peace. All the Divine Persons are active for peace. Many things operate to disturb this peace.

II. The way in which they are shown.

1. To compose differences which may exist between ourselves and others.

2. By striving to bring others to a knowledge of Jesus, that they may know the true peace.

3. In the endeavour to make peace between others. (W. Reeve.)

The peacemaker

I. He must understand what things have the capacity of agreement.

II. He must understand the true cause of disagreement.

III. He must take a deep interest in the contending parties.

IV. He must obey the Divine call for inter:position.

V. He must believe that God has made provision for pacifying world. (Caleb Morris.)

Peacemakers

I. View God as a peacemaker.

1. He is a Lover of peace.

2. He is a Maker of peace.

II. Delineate Christians as peacemakers.

1. They love peace.

2. They make peace.

3. They promote peace.

III. Their blessedness.

1. They are pronounced God’s children.

2. They have the inward happiness of self-approval.

3. They look forward to being rewarded by God. (J. G. Horton.)

I. Before they can become true peacemakers and be entitled to this beatitude, they must seek and obtain inward peace for themselves (Eph_2:13-17).

II. It then becomes their duty to promote peace and restore it where lacking-between man and God, and man and man-in the Church, in the community, in the world at large.

III. The means to be employed. To obtain peace for ourselves and lead others to its possession, we must use the means of grace. To reconcile man to man, we must set an example of peace (Rom_12:18).

IV. Then we shall be blessed.

1. In the enjoyment of peace (Joh_14:27; Jas_3:18).

2. In being known as the children of God, etc. (L. O. Thompson.)

The world is full of peace-breakers. Peacemakers

I. In the family.

II. In society.

III. In the church.

IV. In the state. (J. Mackay, B. D.)

This is the seventh step of the golden ladder which leads to blessedness. The name of peace is sweet, and the work of peace a blessed work.

I. The peace a godly man seeks is not to have a league of amity with sinners, though we are to be

(1) at peace with their persons, yet we are to have war with their

(2) sins

(3) Grace teacheth good nature; we are to be civil to the worst, but not twist into a cord of friendship; that were to be brethren in iniquity.

II. We must not so far have peace with others as to endanger ourselves.

1. If a man hath the plague, we will be helpful to him and send him our best receipts,

but we are careful not to suck his infectious breath.

2. So we may be peaceable towards all-nay, helpful.

3. Pray for, counsel, and relieve them, but let us take heed of too much familiarity, lest we suck their infection.

4. We must so make peace with men that we do not break our peace with conscience.

III. We must not so seek peace with others as to wrong truth.

1. Peace must not be bought with the sale of truth.

2. We must so seek the flower of peace as not to lose the pearl of truth.

3. Truth is the most orient gem of the Church’s crown.

IV. We must not let any of God’s truth fall to the ground.

1. We must not so be in love with the golden crown of peace as to pluck off the jewels of truth.

2. Rather let peace go than truth, (Thomas Watson.)

Blessed are the peacemakers

I. 1. They that are desirous to preserve peace among their neighbours.

2. They that avoid and endeavour as much as they can to discourage and prevent in others those practices which are the usual means of raising quarrels and contentions among men.

3. They who avoid backbiting, tale-bearing, slander, detraction, and the like.

II. 1. The peaceful man, if there be any dissension already begun among them, will endeavour to incline parties to coolness and moderation.

2. If his neighbours will not be subdued by his good words and entreaties, he can at least in a great measure allay the dissension.

III. By promoting peace we

(1) do a work pleasing to God,

(2) and for which we shall receive abundant reward. (Bishop Ofspring Blackall, D. D.)

Children of God

Peacemakers are the children of the Most High.

I. By eternal generation: so Christ is the natural Son of His Father (Psa_2:7).

II. By creation: so the angels are sons of God (Job_1:6; Job_38:7). When the morning stars sang together, and all the sons of God shouted for joy.

III. By participation of dignity: so kings and rulers are said to be children of the High God (Psa_8:2; Psa_8:6).

IV. By visible profession: so God hath many children. Hypocrites forge a title of sonship

(Gen_6:2).

V. By real sanctification: so the faithful are particularly and eminently the children of God. (Thomas Watson.)

Let us carry ourselves as becomes the children of God.

I. In obedience.

(1) Obey God out of love;

(2) readily;

(3) every command of His.

II. In humility. Look in the glass of God s Word, and see therein our sinful spots.

III. In speech.

1. Grace must be the salt that seasons our words.

2. Sobriety must govern our actions. Error is a spiritual intoxication.

IV. In fidelity. Faithful in all things.

V. In sedulity. We must labour in a calling: God will bless our diligence, not our laziness.

VI. In magnanimity.

1. Must do nothing sordidly.

2. Must not fear the faces of men, but be brave-spirited as Nehemiah.

VII. In sanctity. Holiness is a diadem of beauty. In this let us endeavour to imitate our heavenly Father.

VIII. In cheerfulness. Why do the children of God walk so pensively? Are they not heirs of heaven?

IX. Let us carry ourselves as the children of God in holy longings and expectations. Children are still longing to be at home. There is bread enough in our Father’s house. Oh, how we should ever be longing for home! (Thomas Watson.)

There is a fulness of meaning in the term as it stands in the Scripture, which includes both the effort; to make peace, and the disposition of the mind towards it.

I. A man may be officially or otherwise employed in composing a difference that exists between two families or two individuals, without possessing the spirit and disposition of peace which the word includes.

(1) No one can be the peacemaker of the text without; he

(2) possesses a peaceable and conciliatory disposition.

II. The duty combines the attempt to reconcile men to God, through the peace-speaking blood of the cross, with the effort to heal the breach of friendship which has been made among individuals.

(1) This of all labours the most noble and Divine.

(2) We overlook the most essential part of making peace if we confine our endeavours to the composing of differences among men, while we

(3) pass by multitudes around us who are “contending with their Maker.” (J. E. Good.)

The peacemaker

I. Describe the peacemaker.

1. He is a citizen.

2. He is a neighbour.

3. He is a Christian.

II. Declare his blessedness.

1. He is blessed of God.

2. He is one of the children of God.

3. They shall be called the children of God.

III. Set the peacemaker to work. (C. H. Spurgeon.)

How the Rev. John Owen restored peace between the Rev. Robert Hall and the Rev. Charles Simeon

A pleasing instance of a successful effort to restore peace is related in the life of the Rev. John Owen. The Rev. Charles Simeon and the Rev. Robert Hall were offended with each other, and in their anger declined intercourse. After several friends had tried to restore peace, and failed, Mr. Owen wrote the under-mentioned lines on two cards, and then left one at the house of each person”-

“How rare that task a prosperous issue finds,

Which seeks to reconcile discordant minds!

How many scruples rise to passion’s touch!

This yields too little, and that asks too much.

Each wishes each with other’s eyes to see:

And many sinners can’t make two agree:

What mediation, then, the Saviour showed,

Who singly reconciled us all to God.”

The first man who read the lines was so strongly impressed by them that he hastened from his house to call immediately upon his offended friend; the friend had also read the lines, and, being affected by them, had done the same, and the offended persons met each other in the street. A reconciliation instantly took place-a reconciliation which, it is believed, was never interrupted or regretted by either of those useful and highly esteemed men.

SBC, "The Church as a Peacemaker.

I. Christ the Peacemaker, Christ the Peacegiver, Christ who is to be yet the King of universal peace, is the Christ we worship and serve; and this threefold peace—the peace that Christ has wrought for us in reconciling us to God, the peace that Christ works in our hearts as we believe in Him, the perfect peace He will yet bring to a restored world and a rejoicing Church—makes the faith and the hope and the joy of the Church now. We not only believe in and enjoy and look for this peace, but we are or ought to be engaged in making it now on earth. That is the description He Himself gives of His Church. The text is the one beatitude of all the seven which pictures for us the Church of Christ in action; and the one distinctive work, the great thing Christ has given in charge to His Church to do on earth, is to make peace. "Blessed are the peacemakers: for they shall be called the children of God."

II. While Christ bids His Church be a peacemaker in the world, He marks her out also to be the Church militant here on earth. Now this double character, this character of warlike-ness and peacefulness, is not only stamped upon the Church by Christ Himself in her history, but we see it in His own life. Never was there such a peacemaker; and never, on the other hand, was there such a warrior; never was there one who spoke so sternly as a prophet, so sharply and resolutely as a judge, so keenly, so searchingly and provocatively as a reformer, as Christ our Lord, Christ the Warrior, whose warfare is as a consuming fire; Christ the Peacemaker, whose words are all tenderness and love.

III. The mission and purpose of Christ in this world was the destruction of all evil. All evil, whether it be evil of error or whether it be the evil of sin in practice, opposes itself to the mission and purpose of Christ and His Church, and must be removed if that mission is to succeed. Christianity is necessarily an intolerant religion, and as such it provokes strife, and as such we must not fear to provoke it. And yet we, in our warfare for truth, have need to remember that we are also peacemakers. If we honestly desire truth and hate error, then we must honestly recognise truth wherever we meet it. We must take heed lest with our statement of the truth we provoke and intensify, by any fault in our statement, by any error in our conception of it, the very error that we are warring against. The Church in her dealing with error is to be ever militant as her Master was, ever to be peace-loving, peace-bringing, peace-seeking, even as He was too, and for His sake.

Bishop Magee, The Family Churchman, March 2nd, 1887.

I. The world is full of peacebreakers.

II. The world’s heart is the same in every age.

III. The world listened to a Peacemaker.

IV. The world is at variance with the Divine philosophy.

V. The world has no pedigree so illustrious as that of the Peacemaker.

W. M. Statham, Christian World Pulpit, vol. xiii., p. 232.

10 Blessed are those who are persecuted because of righteousness, for theirs is the kingdom of heaven.

BAR�ES, "Blessed are they which are persecuted - To persecute means literally to pursue; follow after, as one does a flying enemy. Here it means to vex, or oppress one, on account of his religion. They persecute others who injure their names, reputation, property, or who endanger or take their life, on account of their religious opinions.

For righteousness’ sake - Because they are righteous, or are the friends of God. We are not to seek persecution. We are not to provoke it by strange sentiments or conduct; by violating the laws of civil society, or by modes of speech that are unnecessarily offensive to others. But if, in the honest effort to be Christians, and to live the life of Christians, others persecute and revile us, we are to consider this as a blessing. It is an evidence that we are the children of God, and that he will defend us. “All that live godly in Christ Jesus shall suffer persecution,” 2Ti_3:12.

Theirs is the kingdom of heaven - They have evidence that they are Christians, and that they will be brought to heaven.

CLARKE, "They which are persecuted - they who are hard pressed ,והישדלוםןיupon and pursued with repeated acts of enmity. Parkhurst. They are happy who suffer, seems a strange saying: and that the righteous should suffer, merely because they are such, seems as strange. But such is the enmity of the human heart to every thing of God and goodness, that all those who live godly in Christ Jesus shall suffer persecution in one form or other. As the religion of Christ gives no quarter to vice, so the vicious will give no quarter to this religion, or to its professors.

For theirs is the kingdom of heaven - That spiritual kingdom, explained Mat_3:2, and that kingdom of glory which is its counterpart and consequence.

GILL, "Blessed are they which are persecuted,.... Not for any crimes they have done, for unrighteousness and iniquity, as murderers, thieves, and evildoers, but

for righteousness sake: on account of their righteous and godly conversation, which brings upon them the hatred and enmity of the men of the world: for saints, by living righteously, separate themselves from them, and profess themselves not to belong to them; their religious life sets a brand upon, and distinguishes other persons; yea, it reproves and condemns their wicked lives and practices; and this fills them with wrath against them, and puts them on persecuting them: or by "righteousness" may be meant, a righteous cause, the cause of Christ and his Gospel; for by making a profession of Christ, showing a concern for his interest, and by engaging in a vindication of his person

and truths, saints expose themselves to the rage and persecution of men: and particularly, they are persecuted for preaching, maintaining, or embracing, the doctrine of justification by the righteousness of Christ; because it is not of man, nor agreeable to the carnal reason of man; it is opposite to the way of justification, which men naturally receive; it excludes boasting, and is contrary to their carnal and selfish principles: persecution is either verbal with the tongue, by cruel mockings and reproachful language; or real, by deeds, such as confiscation of goods, banishment, imprisonment of body, and innumerable sorts of death: the latter seems here more especially designed, and both are expressed in the following verse; and yet the saints, though thus used, or rather abused, are happy;

for theirs is the kingdom of heaven: the same blessedness is predicated of these as of the poor in spirit, ver. 3.

HE�RY, "Those who are persecuted for righteousness' sake, are happy. This is the greatest paradox of all, and peculiar to Christianity; and therefore it is put last, and more largely insisted upon than any of the rest, Mat_5:10-12. This beatitude, like Pharaoh's dream, is doubled, because hardly credited, and yet the thing is certain; and in the latter part there is change of the person, “Blessed are ye - ye my disciples, and immediate followers. This is that which you, who excel in virtue, are more immediately concerned in; for you must reckon upon hardships and troubles more than other men.” Observe here,

1. The case of suffering saints described; and it is a hard case, and a very piteous one.

(1.) They are persecuted, hunted, pursued, run down, as noxious beasts are, that are sought for to be destroyed; as if a Christian did caput gerere lupinum - bear a wolf's head, as an outlaw is said to do - any one that finds him may slay him; they are abandoned as the offscouring of all things; fined, imprisoned, banished, stripped of their estates, excluded from all places of profit and trust, scourged, racked, tortured, always delivered to death, and accounted as sheep for the slaughter. This has been the effect of the enmity of the serpent's seed against the holy seed, ever since the time of righteous Abel. It was so in Old Testament times, as we find, Heb_11:35, etc. Christ has told us that it would much more be so with the Christian church, and we are not to think it strange, 1Jo_3:13. He has left us an example.

(2.) The are reviled, and have all manner of evil said against them falsely.Nicknames, and names of reproach, are fastened upon them, upon particular persons, and upon the generation of the righteous in the gross, to render them odious; sometimes to make them formidable, that they may be powerfully assailed; things are laid to their charge that they knew not, Psa_35:11; Jer_20:18; Act_17:6, Act_17:7. Those who have had no power in their hands to do them any other mischief, could yet do this; and those who have had power to persecute, had found it necessary to do this too, to justify themselves in their barbarous usage of them; they could not have baited them, if they had not dressed them in bear-skins; nor have given them the worst of treatment, if they had not first represented them as the worst of men. They will revile you, and persecute you. Note, Reviling the saints is persecuting them, and will be found so shortly, when hard speeches must be accounted for (Jud_1:15), and cruel mockings, Heb_11:36. They will say all manner of evil of you falsely; sometimes before the seat of judgment, as witnesses; sometimes in the seat of the scornful, with hypocritical mockers at feasts;they are the song of the drunkards; sometimes to face their faces, as Shimei cursed David; sometimes behind their backs, as the enemies of Jeremiah did. Note, There is no evil so black and horrid, which, at one time or other, has not been said, falsely, of

Christ's disciples and followers.

(3.) All this is for righteousness' sake (Mat_5:10); for my sake, Mat_5:11. If for righteousness' sake, then for Christ's sake, for he is nearly interested in the work of righteousness. Enemies to righteousness are enemies to Christ. This precludes those from the blessedness who suffer justly, and are evil spoken of truly for their real crimes; let such be ashamed and confounded, it is part of their punishment; it is not the suffering, but the cause, that makes the martyr. Those suffer for righteousness' sake,who suffer because they will not sin against their consciences, and who suffer for doing that which is good. Whatever pretence persecutors have, it is the power of godliness that they have an enmity to; it is really Christ and his righteousness that are maligned, hated, and persecuted; For thy sake I have borne reproach, Psa_69:9; Rom_8:36.

2. The comforts of suffering saints laid down.

(1.) They are blessed; for they now, in their life-time, receive their evil things (Luk_16:25), and receive them upon a good account. They are blessed; for it is an honour to them (Act_5:41); it is an opportunity of glorifying Christ, of doing good, and of experiencing special comforts and visits of grace and tokens of his presence, 2Co_1:5; Dan_3:25; Rom_8:29.

JAMISO�, "Blessed are they which are persecuted for righteousness’ sake, etc.— How entirely this final beatitude has its ground in the Old Testament, is evident from the concluding words, where the encouragement held out to endure such persecutions consists in its being but a continuation of what was experienced by the Old Testament servants of God. But how, it may be asked, could such beautiful features of character provoke persecution? To this the following answers should suffice: “Every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved.” “The world cannot hate you; but Me it hateth, because I testify of it, that the works thereof are evil.” “If ye were of the world, the world would love his own: but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you.” “There is yet one man (said wicked Ahab to good Jehoshaphat) by whom we may inquire of the Lord: but I hate him; for he never prophesied good unto me, but always evil” (Joh_3:20; Joh_7:7; Joh_15:19; 2Ch_18:7). But more particularly, the seven characters here described are all in the teeth of the spirit of the world, insomuch that such hearers of this discourse as breathed that spirit must have been startled, and had their whole system of thought and action rudely dashed. Poverty of spirit runs counter to the pride of men’s heart; a pensive disposition, in the view of one’s universal deficiencies before God, is ill relished by the callous, indifferent, laughing, self-satisfied world; a meek and quiet spirit, taking wrong, is regarded as pusillanimous, and rasps against the proud, resentful spirit of the world; that craving after spiritual blessings rebukes but too unpleasantly the lust of the flesh, the lust of the eye, and the pride of life; so does a merciful spirit the hard-heartedness of the world; purity of heart contrasts painfully with painted hypocrisy; and the peacemaker cannot easily be endured by the contentious, quarrelsome world. Thus does “righteousness” come to be “persecuted.” But blessed are they who, in spite of this, dare to be righteous.

for theirs is the kingdom of heaven— As this was the reward promised to the poor in spirit - the leading one of these seven beatitudes - of course it is the proper portion of such as are persecuted for exemplifying them.

BARCLAY, "THE BLISS OF THE SUFFERER FOR CHRIST

Matthew 5: 10-12

O the bliss of those who are persecuted for the sake of righteousness, because the Kingdom of Heaven is theirs!

Yours is the bliss when men shall heap their insults on you, and shall persecute you, and shall say in their lies all kinds of evil things against you for my sake. Your reward will be great in heaven; for that is the way in which they persecuted the prophets which were before you.

O�E of the outstanding qualities of Jesus was His sheer honesty. He never left men in any doubt what would happen to them if they chose to follow Him. He wa^ clear that He had come " not to make life easy, but to make men great."

It is hard for us to realise what the first Christians had to suffer. Every department of their life wa^ disrupted

(i) Their Christianity might well disrupt their work. Suppose a man was a stone-mason. That seems a harmless enough occupation. But suppose his firm received a con-tract to build a temple to one of the heathen god^ what was that man to do? Suppose a man was a tailor, and ^ip-pose his firm was asked to produce robes for the heathen priests, what was that man to do? In a situation such as that in which the early Christians found themselves rhere was hardly any job in which a man might not find a conflict between his business interests and his loyalty to Jesu* Christ. The Church was in no doubt where a man's duty lay. More than a hundred years after this a man came to Tertullian with this very problem. He told of his business difficulties. He ended by saying, " What can I do? I must live? " " Must you? " said Tertullian. If it came to a choice between a loyalty and a living, the real Christian never hesitated to choose loyalty.

(ii) Their Christianity would certainly disrupt their social life. In the ancient world most feasts were held in the temple of some god. In very few sacrifices was the whole animal burned upon the altar. It might be that only a few hairs from the forehead of the beast were burned as a symbolic sacrifice. Part of the meat went to the priests as their perquisite; and part of the meat was returned to the

worshipper. With his share he made a feast for his friends and his relations. One of the gods most commonly wor-shipped was Serapis. And when the invitations to the feast went out, they would read:

" 1 invite you to dine with me at the table of our

Lord Serapis."

Could a Christian share in a feast held in the temple of a heathen god? Even an ordinary meal in an ordinary house began with a libation, a cup of wine, poured out in honour ot the gods. It was like grace before meat. Could a Christian become a sharer in a heathen act of worship like that ? Again the Christian answer was clear. The Christian must cut himself off from his fellows rather than by his presence give approval to such a thing. A man had to be prepared to be lonely in order to be a Christian.

(iii) Worst of all, their Christianity was liable to disrupt their home life. It happened again and again that one member of a family became a Christian while the others did not. A wife might become a Christian while her husband did not. A son or a daughter might become a Christian while the rest of the family did not. Immediately there was a split in the family. Often the door was shut for ever in the face of the one who had accepted Christ. Christianity often came to send, not peace, but a sword which divided families in two. It was literally true that a man might have to love Christ more than he loved father or mother, wife, or brother or sister. Christianity often Involved in those days a choice between a man's nearest and dearest and Jesus Christ.

Still further, the penalties which a Christian had to suffer were terrible beyond description. All the world knows of the Christians who were flung to the lions or burned at the stake; but these were kindly deaths. �ero wrapped the Christians in pitch and set them alight, and used them as living torches to light his gardens. He sewed them in the skins of wild animals and set his hunting dogs upon them to tear them to death. They were tortured on the rack; they were scraped with pincers; molten lead was poured hissing upon them; red hot brass plates were affixed to the tenderest parts of their bodies; eyes were torn out; parts of their bodies were cut off and roasted before their eyes; their hands and feet were burned while

cold water was poured over them to lengthen the agony. These things are not pleasant to think about, but these are the things a man had to be prepared for, if he took his stand with Christ.

We may well ask why the Romans persecuted the Christians. It seems an extraordinary thing that anyone living a Christian life should seem a fit victim for persecu-tion and death. There were two reasons.

(i) There were certain slanders which were spread abroad about the Christians, slanders for which the Jews were in no small measure responsible, (a) The Christians were accused of cannibalism. The words of the Last Supper " This is my body." " This cup is the �ew Testament in my blood " were taken and twisted into a story that the Christians sacrificed a child and ate the flesh, (b) The Christians were accused of immoral practices, and their meetings were said to be orgies of lust. The Christian weekly meeting was called the Agape, the Love Feast; and the name was grossly misinterpreted. Christians greeted each other with the kiss of peace; and the kiss of peace became a ground on which to build the slanderous accusations, (c) The Christians were accused of being incendiaries. It is true that they spoke of the coming end of the world, and they clothed their message in the apocalyp-tic pictures of the end of the world in flames. Their slanderers took these words and twisted them into threats of political and revolutionary incendiarism, (d) The Christians were accused of tampering with family relation-ships. Christianity did in fact split families as we have seen; and so Christianity was represented as something which divided man and wife, and disrupted the home. There were slanders enough waiting to be invented by evil-and malicious-minded men.

(li) But the great ground of persecution was in fact political. Let us think of the situation of the Roman Empire. The Roman Empire included almost the whole known world, from Britain to the Euphrates, and from Germany to �orth Africa. How could that vast amalgam of nations and peoples be somehow welded into one? Where could a unifying principle be found? At first it was found in the worship of the goddess Roma, the spirit of Rome. This was a worship which the provincial peoples were happy to give, for Rome had brought them peace and good government, and civil order and justice. The roads

wm' cleared of brigands and the seas ot pirates; the incalculable despots and tyrants had been banished by impartial Roman justice. The provincial was very willing to sacrifice to the spirit of the Empire which had done so much for him.

v But this worship of Roma took a further step. There was ont- man who personified the Empire, one man in whom Roma might be felt to be incarnated, and that was the Emperor; and so the Emperor came to be regarded as a god, and divine honours came to be paid to him, and temples were raised to his divinity. The Roman govern-ment did not begin this worship; at first, in fact, it did all it could to discourage it. Claudius, the Emperor, said that he deprecated divine honours being paid to any human being. But as the years went on the Roman government saw in this Emperor-worship the one thing which could unify the vast Empire of Rome; here was the one centre on which they all could come together. So, in the end, the worship of the Emperor became, not voluntary, hut com-pulsory. Once a year a man had to go and burn a pinch of incense to the godhead of Caesar and say, " Caesar is Lord." And that is precisely what the Christians refused to do. For them Jesus Christ was Lord, and to no man would they give that title which belonged to Christ.

It can be seen at once that Caesar- worship was far more a test of political loyalty than anything else. In actual fact when a man had burned his pinch of incense he received a certificate, a libellus, to say that he had done so, and then he could go and worship any god he liked, so long as his worship did not interfere with public order and decency. The Christians refused to conform. Confronted with the choice, " Caesar or Christ? " they uncompromisingly chose Christ. They utterly refused to compromise. The result was that, however good a man, however fine a citizen, a Christian was, he was automatically an outlaw. In tiie vast Empire Rome could not afford pockets of disloyalty, and that is exactly what every Christian congregation appeared to the Roman authorities to be. A poet has spoken ot

" The panting, huddled flock whose crime was Christ/' The only crime of the Christian was that he set Christ above Caesar; and for that supreme loyalty the Christians died in their thousands, and faced torture for the sake of the lonely supremacy of Jesus Christ.

THE BLISS OF THE BLOOD-STAI�ED WAY Matthew 5: 10-12 (continued)

WHK� we see how persecution arose, we are in a position to see the real glory ot the martyr's way. It may seem an extraordinary thing to talk about the bliss of the per-secuted; but for him who had eyes to see beyond the immed-iate present, and a mind to understand the greatness of the issues involved, there must have been a glory in that blood-stained way.

(i) To have to suffer persecution was an opportunity to show one's loyalty to Jesus Christ. One of the most famous of all the martyrs was Polycarp, the aged bishop of Smyrna. The mob dragged him to the tribunal of the Roman magistrate. He was given the inevitable choice sacrifice to the godhead of Caesar or die. '* Eighty and six years," came the immortal reply, " have I served Christ, and He has done me no wrong. How can I blaspheme my King who saved me? " So they brought him to the stake, and he prayed his last prayer: " O Lord God Almighty, the Father of Thy well-beloved and ever-blessed Son, by whom we have received the knowledge of Thee ... I thank Thee that Thou hast graciously thought me worthy of this day and ot this hour." Here was the supreme opportunity to demonstrate his loyalty to Jesus Christ.

In the First World War Rupert Brooke, the poet, was one of those who died too young. Before he went out to the battle he wrote:

"�ow God be thanked Who has matched us with His hour."

There are so many of us who have never in our lives made anything like a real sacrifice for Jesus Christ. The moment when Christianity seems likely to cost us something is the moment when it is open to us to demonstrate our loyalty to Jesus> Christ in a way that all the world can see.

(ii) To have to suffer persecution is, as Jesus Himself said, the way to walk the same road as the prophets, and the saints, and the martyrs have walked. To suffer for the right is to gain a share in a great succession. The man who has to suffer something for his faith can throw back his

head and say,

" Brothers we are treading where the saints have trod."

(Hi) To have to suffer persecution is to share in the great occasion. There is always something thrilling in even being present on the great occasion, in being there when some-thing memorable and crucial is happening. There is an even greater thrill in having a share, however small, in the actual action of such an occasion. That is the feeling about which Shakespeare wrote so unforgettably in Henry the Fifth in the words he put into Henry's mouth before the battle of Agincourt :

"He that shall live this day and see old age, Will yearly on the vigil feast his friends, And say, ' Tomorrow is Saint Crispian ': Then will he strip his sleeve and show his scars, And say, ' These wounds I had on Crispin's day.'

And gentlemen in England now a-bed Shall think themselves accurs'd they were not here, And hold their manhoods cheap while any speaks That fought with us upon Saint Crispin's day."

When a man is called on to suffer something ior his Christianity that is always a crucial moment; it is the great occasion; it is the clash between the world and Christ; it is a moment in the drama of eternity. To have a share in such a moment is not a penalty but a glory. " Rejoice at such a moment," says Jesus, " and be exceeding glad." The word for be exceeding glad is from the verb agalliasthai which has been derived from two Greek words which mean to leap exceedingly. It is the joy which leaps for joy. As it has been put, it is the joy of the climber who has reached the summit, and who leaps for joy that the mountain path is conquered.

(iv) To suffer persecution is to make things easier for those who are to follow. To-day we enjoy the blessing of liberty and freedom which we possess because men in the past were willing to buy them for us at the cost of blood, and sweat, and tears. They made it easier for us, and by a steadfast and immovable witness for Christ we may make it easier for others who are still to come. In the great

Boulder Dam scheme in America there were men who lost their lives in that project which was to bring the water which was to turn a dust bowl into fertile land. When the scheme was completed, the names of those who had died were put on a tablet and the tablet was put into the great wall of the dam, and on it there was the inscription: " These died that the desert might rejoice and blossom as the rose." The man who fights his battle for Christ will always make things easier for those who follow after. For them there will be one less struggle to be encountered on the way.

(v) Still further, no man ever suffers persecution alone; if a man is called upon to bear material loss, the failure of friends, slander, loneliness, even the death of love for his principles, he will not be left alone, for Christ will be nearer to him than at any other time. The old story in Daniel tells how Shadrach, Meshach and Abed-nego were thrown into the furnace heated seven times hot because of their refusal to move from their loyalty to God. The courtiers watched. " Did we not cast three men, bound, into the midst of the fire? " they asked. The reply was that it was indeed so. Then came the astonished answer, " Lo, I see four men, loose, walking in the midst of the fire, and they have no hurt ; and the form of the fourth is like the Son of God " (Daniel 7: 19-25). As Browning had it in Christmas Eve and Easter Day:

*' I was born sickly, poor and mean, A slave; no misery could screen The holders of the pearl of price From Caesar's envy; therefore twice I tough t with beasts, and three times saw Mv children suffer by his law; At last my own release was earned; I was some time in being burned, But at the close a Hand came through The fire above my head, and drew My soul to Christ, whom now I see. Sergius, a brother, writes for me This testimony on the wall For me, I have forgot it all."

When a man has to suffer something for his faith, that is the way to the closest possible companionship with Christ.

There remains only one question to ask why is this

persecution so inevitable? It is inevitable because the Church, when it really is the Church, is bound to be the conscience of the nation and the conscience of society. Where there is good the Church must praise; where there is evil the Church must condemn and inevitably men will try to silence the troublesome voice of conscience. It is not the duty of the individual Christian to rind fault, to criticise, to condemn, but it may well be that his every action is a silent condemnation of the unchristian lives of others, and he will not escape their hatred.

It is not likely that death awaits us because of our oyalty to the Chnstian faith. But insult awaits the man who insists on Christian honour. Mockery awaits the man who practises Chnstian love and Chnstian forgiveness. Actual persecution may well await the Christian in industry who insists on doing an honest day's work. Christ still needs his witnesses; He needs those who are prepared, not so much to die for Him, as to live for Him. The Christian struggle and the Christian glory still exist.

COFFMA�, "Those whose righteousness is of such a quality that Satan will vent his wrath upon them are indeed blessed. Persecuted persons whose troubles arise from other causes, such as their own misconduct, are not included in this beatitude.

BE�SO�, "Matthew 5:10. For righteousness’ sake — Or for the sake of Christ and a good conscience; that Isaiah , 1 st, for their steady belief and profession of, and adherence to any article of Christian faith; 2d, for their performance of any duty, which they owe to God, their neighbour, or themselves, or for their obedience to the commands of God; 3d, because they cannot be prevailed on to own that to be an article of the Christian faith, or any part of Christian duty, which God hath not declared to be such; for, since this cannot be done without making profession of a lie, or pretending to believe what we see no reason to believe, to suffer on this ACCOU�T is evidently to suffer because we will not PLAY the hypocrite, and give the lie to our own consciences; and therefore this, in Peter’s language, is to suffer from conscience toward God. Yea, since this cannot be done, but we must own another teacher, lawgiver, and author of our faith, besides the Lord Jesus, our sufferings for refusing to do this are truly sufferings for Christ’s sake, and such as make us happy sufferers. Theirs is the kingdom of heaven —

In a peculiar sense, as hell belongs especially to hypocrites, Matthew 24:51. And they shall receive an eminently great REWARD there, on account of their sufferings, and in proportion to them, Luke 6:23. And no wonder, for as their state on earth, under these persecutions, renders them conformable to their Head, and to the holy prophets and apostles, so shall they hereafter be conformed to them in glory.

COKE, "Matthew 5:10. Blessed are they which are persecuted, &c.— One might imagine that a person of the amiable temper and behaviour described in the last-mentioned beatitude would be the darling of mankind; but our Lord well knew it would not be so, as long as Satan was the prince of this world; he therefore warns them beforehand of the treatment which all were to expect, who were determined thus to tread in his STEPS, by subjoining, Happy are they who are persecuted for righteousness sake. "Instead of those pomps and pleasures, those victories and triumphs, in expectation of which you may now be crowding around me, my followers must prepare themselves for the severity of suffering, and through my grace courageously endure the greatest extremities, for the testimony of their consciences; for the cause of true righteousness, holiness, and virtue. Their richest treasure is beyond the reach of their most inveterate enemies, for they shall reign with God in everlasting glory." This is the last of these sacred paradoxes, says Heylin; paradoxes to the world, but savoury and luminous truths inthe eye of right reason. This beatitude needs no farther explanation or proof, than what is obviousfrom the universal sentiment of mankind, who AGREE to place the heroic character in suffering for a good cause. So our Milton assures

——That suffering for truth's sake With fortitude, is highest victory.

Book 11:

This was the prerogative of the martyrs in the primitive church, and justice has since had its martyrs in all ages. After declaring the general axiom, our Lord APPLIES it (continues this writer) to his disciples now present, to animate their zeal, who were to lead the van in this magnanimous combat, see Matthew 5:11-16. But though what is here said may be peculiarly APPLICABLE to the apostles and ministers of Christ, yet there can be no doubt that it is also applicable to all those who come within the character here described; all who are holy themselves, the salt of the earth, and therefore capable of seasoning others.

CALVI�, "10.Happy are they who suffer persecution The disciples of Christ have very great need of this instruction; and the more hard and disagreeable it is for the flesh to admit it, the more earnestly ought we to make it the subject of our meditation. We cannot be Christ’s soldiers (369) on any other condition, than to have the greater part of the world rising in hostility against us, and pursuing us even to death. The state of the matter is this. Satan, the prince of the world, will never cease to fill his followers with rage, to carry on hostilities against the members of Christ. It is, no doubt, monstrous and unnatural, that men, who study to live a righteous life, should be attacked and tormented in a way which they do not deserve. And so Peter says,

“Who is he that will harm you, if ye be followers of that which is good?” (1 Peter 3:13.)

Yet, in consequence of the unbridled wickedness of the world, it too frequently happens, that good men, through a zeal of righteousness, arouse against them the resentments of the ungodly. Above all, it is, as we may say, the ordinary lot of Christians to be hated by the majority of men: for the flesh cannot endure the doctrine of the Gospel; none can endure to have their vices reproved.

Who suffer on ACCOU�T of righteousness This is descriptive of those who inflame the hatred, and provoke the rage, of wicked men against them, because, through an earnest desire to do what is good and right, they oppose bad causes and defend good ones, as far as lies in their power. �ow, in this respect, the truth of God justly holds the first rank. ACCORDI�GLY, by this mark Christ distinguishes his own martyrs from criminals and malefactors.

I now return to what I said a little before, that as, all that will live godly in Christ Jesus “(Paul informs us), shall suffer persecution,” (2 Timothy 3:12,) this admonition has a general reference to all the godly. But if, at any time, the Lord spares our weakness, and does not permit the ungodly to torment us as they would desire, yet, during the season of repose and leisure, it is proper for us to meditate on this doctrine, that we may be ready, whenever it shall be necessary, to E�TER the field, and may not engage in the contest till we have been well prepared. As the condition of the godly, during the whole course of this life, is very miserable, Christ properly calls them to the hope of the heavenly life. And here lies the main difference between Christ’s paradox and the ravings of the Stoics, who ordered that every man should be satisfied in his own mind, and should be the author of his own happiness: while Christ does not suspend our happiness on a vain imagination, but rests it on the hope of a future reward.

DR. CO�STABLE, "Persecution is as much a mark of discipleship as peacemaking. The world does not give up its hates and self-centered living easily. This brings opposition on disciples of Christ. Righteous people, those whose conduct is right in God's eyes, become TARGETS of the unrighteous (cf. John 15:18-25; Acts 14:22; 2 Timothy 3:12; 1 Peter 4:13-14). Jesus, the perfectly righteous One, suffered more than any other righteous person has suffered. The Old Testament prophets foretold this, calling Him the Suffering Servant of the Lord (cf. Isaiah 52:13 to Isa_53:12).

Even though Jesus' disciples suffer as we anticipate the kingdom, we can find joy in knowing that the kingdom will eventually be ours. It will provide release from the persecution of God-haters when the "Man of Sorrows" reigns. This second explicit reference to "the kingdom of heaven" concludes the inclusio begun in Matthew 5:3 and signals an end to the Beatitudes (Matthew 5:3-10).

"The ordinary Jew of Christ's day looked only at the physical benefits of the kingdom which he thought would naturally be bestowed on every Israelite. The amillennialist of today, on the other hand, DE�IES the physical existence of the promised Jewish kingdom by 'spiritualizing' its material blessings. The beatitudes of the King indicate that it is not an either-or proposition, but the kingdom includes both physical and spiritual blessings. A careful study of the beatitudes displays the

fact that the kingdom is a physical earthly kingdom with spiritual blessings founded on divine principles." [�ote: Toussaint, Behold the . . ., p. 97.]

WHEDO�, "10. Persecuted for righteousness — Let us not suppose, however, that peacemakers in this world will always enjoy peace from men. In maintaining truth and right, and all those principles which truly make for the peace and blessing of the world, they will find room for the most heroic firmness, and for the bravest ACTIVITY. They will find they have blows to take, and sufferings to endure. The scourge, the prison, and the stake have been their fate. But here is a benediction that can pay them for all And doubtless these simple words have, in all ages, consoled the sufferers for Christ in dungeons, under the rack, and amid the flame. Theirs is the kingdom of heaven — To the persecutor belongs the kingdom of hell, but to the true sufferers for Christ belongs the kingdom of heaven. The persecution named in this eighth benediction seems to consist rather of bodily tortures and martyrdoms. Hence the REWARD is the glorified kingdom of God. In benediction first, the kingdom of God below — a present REWARD for a present want — is promised; but in benediction eighth, the kingdom of glory is the martyr’s reward.

ELLICOTT, "(10) Persecuted for righteousness sake.—Here again there is a profound significance in the order. The work of the peacemakers is not a light and EASY WORK. Often, as of old, when we “labour for peace,” men “make them ready for battle” (Psalms 120:7); but not the less is the blessing sure to follow. Amid seeming failure or seeming success, those who are persecuted, not for opinions, but for right conduct, the true martyrs and confessors of righteousness, attain their REWARD at last. There is something suggestive in the fact that the last promise is the same as the first. We end, as we began, with “the kingdom of heaven;” but the path by which we have been led leads us to see that that includes all the intermediate blessings, of which at first it seemed but the prelude and beginning.

BROADUS, "Matthew 5:10. They which areג€”or, that have beenג€”persecuted, the form of expression ACCORDI�G with the fact that the chief REWARDS of such sufferers do not so much attend on the persecution as follow it. The expression obviously points forward to the persecution of his followers, but it is well to remember that at the probable time of his delivering this discourse, Jesus himself was already beginning to be bitterly hated and reviled, and his life sought. (Luke 6:7, Luke 6:11; Mark 3:6) Persecution usually involved taking away one's possessions, leaving him in poverty and want; and so theirs is the kingdom of heaven is here a manifestly appropriate form of blessing, as in Matthew 5:3. Compare Hebrews 10:34. Chrys.: "Although he gives different names to the rewards, yet nothing else but the kingdom does he shadow out by all these sayings." Alexander: "Thus, by a beautiful reiteration of his own expressions, he comes back to the point from which he started, in declaring for whose sake his kingdom was to be erected, or of whom it was to be composed. �ot the rich, the gay, the fierce, the full, the cunning, the warlike, or the favourites of earthly rulers, were, as such, to be distinguished in his kingdom; but the poor, the sorrowful, the meek, the hungry, the sincere, the peaceful, and the persecuted, who endured all this for his sake, and who longed for spiritual no less than for secular relief." ג€”An addition to the text, said

by Clement of Alexandria to be made by some, suggests a pleasing thought: "Happy they that have been persecuted for my sake, for they shall have a place where they will not be persecuted." Hebrews 10:10 f. seem to be referred to in 1 Peter 3:14, 1 Peter 4:14. Various sentiments of the Sermon on the Mount are apparently alluded to by James, Paul, and Peter.

GUZIK, "a. Blessed are those who are persecuted: These blessed ones are persecuted for righteousness' sake and for Jesus' sake (for My sake), not for their own stupidity or fanaticism. Peter recognized that suffering might come to some Christians for reasons other than their faithfulness to Jesus (1 Peter 4:15-16), and this is not what Jesus ADDRESSED here.

i. The character traits described in the Beatitudes are not valued by our modern culture. We don't recognize or give awards to the "Most Pure in Heart" or "Most Poor in Spirit." Though our culture doesn't think much of these character traits, they do describe the character of the citizens of God's kingdom.

ii. "So the King adds an eighth beatitude, and that a double one, for those who because of their loyalty endure suffering." (Morgan)

b. Blessed are you when they revile and persecute you, and say all kinds of evil against you falsely for My sake: Jesus brings insults and spoken malice into the sphere of persecution. We cannot limit our idea of persecution to only physical opposition or torture.

i. In Matthew 5:10 they are persecuted for righteousness' sake; in Matthew 5:11 they are persecuted for the sake of Jesus. This shows that Jesus expected that their righteous lives would be lived after His example, and in honor to Him.

ii. It did not take long for these words of Jesus to ring true to His followers. Early Christians heard many enemies say all kinds of evil against them falsely for Jesus' sake. Christians were accused of:

Cannibalism, because of gross and deliberate misrepresentation of the practice of the Lord's Supper.

Immorality, because of gross deliberate misrepresentation of weekly "Love Feast" and their PRIVATE meetings.

Revolutionary fanaticism, because they believed that Jesus would return and bring an apocalyptic end to history.

Splitting families, because when one marriage partner or parent became a Christian there was often change and division in the family.

Treason, because they would not honor the Roman gods and PARTICIPATE in emperor worship.

TRAPP, "VER 10. Blessed are they that are persecuted] To be persecuted (as simply considered) is no blessed thing; for then it were to be desired and prayed for. But let a man love a quiet life, and labour to see good days, said those two great champions, David and Peter, Psalms 34:12; 1 Peter 3:10, who themselves had endured a world of persecution, and paid for their learning. The like counsel gives St Paul and the author to the Hebrews, 1 Timothy 2:2; 1 Thessalonians 4:11; Hebrews 12:11; for they felt by experience how unable they were to bear crosses when they fell upon them. It was this Peter that DE�IED his Master upon the sight of a silly wench that questioned him; and this David that changed his behaviour before Abimelech, and thereupon gave this advice to all that should come after him.

For righteousness’ sake] This it is that makes the martyr a good cause and a good conscience. Martyrem facit causa, non supplicium, saith Augustine: not the suffering, but the cause makes a martyr. And Multum interest, et qualia quis, et qualis quisque patiatur, saith Gregory: it greatly skilleth, both what it is a man suffereth, and what a one he is that suffereth. If he suffer as an evildoer, he hath his mends in his own hands, Talia quisque luat, qualia quisque facit; but if for righteousness’ sake, as here, and if men say and do all manner of evil against you (falsely and lyingly, רוץהןלוםןי) for my sake, as in the next verse, and for the gospel’s sake, as Mark hath it, this is no bar to blessedness: nay, it is a high preferment on earth, Philippians 1:20, and hath a crown abiding it in heaven, beyond the which mortal men’s wishes cannot extend. Ultra cuius excellentiam mortalium vota non extenduntur. (Scult.) But let all that will have share in these comforts, see that they be able to say with the Church, Psalms 44:21-22 "Thou knowest, Lord, the secrets of the hearts, that for thy sake we are slain CO�TI�UALLY." Upon which words excellently St Austin, Quid est, inquit, novit occulta? quae occulta, &c. What secrets of the heart, saith he, are those that God is here said to know? Surely these, that for thy sake are we slain, &c.; slain thou mayest see a man, but wherefore or for whose sake he is slain, thou knowest not, God only knoweth. Potes videre hominem morte affici; quare mortificctur nescis, Res in occulto est. Sunt qui causa humanae gloriae paterentur, as that Father goeth on. There want not those that would suffer death (and seemingly for rightousness’ sake) only for applause of the world and vain glory: as Lucian telleth of Peregrinus the philosopher, that merely for the glory of it he would have been made a martyr. שע וני פןץפש הןמבם בנןכינןי, et propterea ab Asiae proconsule dimissus est, tanquam ea gloria indignus. The Circumcelliones (a most pernicious branch of the heresy of the Donatists) were so desirous to obtain (by suffering) the praise of martyrdom, that they would seem to throw themselves down headlong from high places, or cast themselves into fire or water. Alexander the coppersmith was near martyrdom, Acts 19:33, who yet afterward made shipwreck of the faith, and became a bitter enemy to the truth that he had professed, 1 Timothy 1:19-20; 1 Timothy 4:14-15. Felix Mauzius, an Anabaptist of Helvetia, being put to death for his obstinace and ill practices at Tigere, praised God that had called him to the sealing up of his truth with his blood, was animated to constancy by his mother and brother, and ended his life with these words, "Lord, into thy hands I commend my spirit." What could any hearty Hooper, trusty Taylor, or sincere Saunders have said or done more in such a case? It is not then the suffering,

but the suffering for righteousness’ sake, that proverb a man blessed and entitleth him to heaven. The Philistines died by the fall of the house, as well as Samson; sed diverso fine, ac fato, as Bucholcer saith. Christ and the thieves were in the same condemnation. Similis poena, sed dissimilis causa, saith Austin: their punishment was all alike, but not their cause. Baltasar Gerardus the Burgundian that slew the Prince of Orange, June 30th, 1584, endured very grievous torments: but it was pertinace in him rather than patience; stupidity of sense, not a solidity of faith; a reckless disposition, not a confident resolution. Therefore no heaven followed upon it, because he suffered not as a martyr, but as a malefactor.

For theirs is the kingdom of heaven] "Surely if there be any way to heaven on horseback, it is by the cross," said that martyr, Bradford, that was hasting thither in a fiery chariot. The Turks ACCOU�T all them whom the Christians kill in battle, Mahometan saints and martyrs; assigning them a very high place in Paradise. In some parts of the West Indies there is an opinion in gross, that the soul is immortal, and that there is a life after this life, where beyond certain hills (they know not where) those that died in defence of their country should remain after death in much blessedness; which opinion made them very valiant in their fights. Should not the assurance of heaven make us valiant for the truth? Jeremiah 9:3; should we not suffer with joy the spoiling of our goods, Hebrews 10:34, yea, the loss of our lives for life eternal? should we not look up to the recompense of REWARD? to Christ the author and finisher of our faith, who stands over us in the encounter, as once over Stephen, with a crown on his head, and another in his hand, and saith, Vincenti dabo, to him that overcometh will I give this, Acts 7:56; Revelation 3:11. Surely this Son of David will shortly remove us from the ashes of our forlorn Ziklag, to the Hebron of our peace and glory, 1 Samuel 30:26; 1 Samuel 30:31. This Son of Jesse will give every one of us, not fields and vineyards, but crowns, sceptres, kingdoms, glories, beauties, &c. The expectation of this blessed day, this nightless day (as one calleth it, בםוףנוסןע חלוסב. �az.), must (as it did with David’s soldiers all the time of their banishment) digest all our sorrows, and make us in the midst of miseries for Christ to over abound exceedingly with joy, as Paul did. ץנוסנוסיףףוץןלבי Corinthians 7:4. Queen Elizabeth’s government was so much the more 2 ,פח קבסבhappy and welcome, because it ensued upon the stormy times of Queen Mary. She came as a fresh spring after a sharp winter; and brought the ship of England from a troublous and tempestuous sea to a safe and quiet harbour. So will the Lord Christ do for all his persecuted people. "Ye see" (said Bilney the martyr, and they were his last words, to one that exhorted him to be constant and take his death patiently)-"ye see," saith he, "when the mariner is E�TERED his ship to sail on the troublous sea, how he, for a while, is tossed in the billows of the same; but yet in hope that he shall once come to the quiet haven, he beareth in better comfort the troubles that he feeleth. So am I now towards this failing: and whatsoever storms I shall feel, yet shortly after shall my ship be in the haven, as I doubt not thereof by the grace of God," &c. Lo, this was that which held the good man’s head above water-the hope of heaven. And so it did many others, whom it were easy to instance. Elizabeth Cooper, martyr, being condemned, and at the stake with Simon Miller, when the fire came unto her, she a little shrank thereat, crying once, Ha. When Simon heard the same, he put his hand behind him toward her, and willed her to be strong and of

good cheer. "For, good sister," said he, "we shall have a joyful and sweet supper." Whereat she being strengthened, stood as still and as quiet as one most glad to finish that good course. "�ow I take my leave of you" (writeth William Tims, martyr, in a letter to a friend of his, a little before his death) "till we meet in heaven: and hie you after. I have tarried a great while for you; and seeing you be so long in making ready, I will tarry no longer for you. You shall find me merrily singing, ‘Holy, holy, holy, Lord God of Sabaoth,’ at my journey’s end," &c. (Acts and Mon.) And I cannot here let slip that golden paraclesis, wherewith those forty martyrs (mentioned by St Basil) comforted one another, when they were cast out naked all night in the winter and were to be burned the next morrow: "Sharp is the winter," said they, "but sweet is paradise; painful is the frost, but joyful the fruition that followeth it. Wait but a while, and the patriarch’s bosom shall cherish us. After one night we shall lay hold upon eternal life. Let our feet feel the fire for a season, that we may for ever walk arm in arm with angels. Let our hands fall off, that they may for ever be lifted up to the praise of the Almighty," &c. בככב דכץךץע ן ,הסילץע קוילשםךבי ן ךןכנןע חלבע ,חהויב ח בנןכבץףיע ליךסןם בםבלוםשלום ’בככ ,בכדויםח ח נחמיע ,נבסבהויףןע..טבכרוי פןץ נבפסביסקןץ ליבע םץךפןע ןכןם פןם בישםב בםפבככבמשלוטב

CHARLES SIMEO�, "PERSECUTIO� FOR RIGHTEOUS�ESS’ SAKE

Mat_5:10-12. Blessed are they which are persecuted for righteousness’ sake: for theirs is the kingdom of heaven. Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake. Rejoice, and be exceeding glad: for great is your reward in heaven: for so persecuted they the prophets which were before you.

CHRISTIA�ITY, to one who is not acquainted with its real nature, must appear full of paradoxes. In the preceding verses, we are informed what practical religion is; and, in the parallel passage in St. Luke’s Gospel, we have the same truths yet more plainly and explicitly declared [�ote: Luk_6:20-26.]. Had any uninspired person avowed such sentiments, we should have been ready to pronounce him mad: for there is scarcely any thing which we regard with dread, but a blessing is annexed to it; or any thing which we consider as desirable, but a woe is denounced against it: the poor, the hungry, the weeping, the despised, are congratulated; and the rich, the full, the laughing, and the honoured, are represented as in a truly pitiable condition. But perhaps the greatest paradox of all is, that persons possessed of vital Christianity should be objects of persecution; that their piety should be the ground of that persecution; and that they should, on this very ACCOU�T, be esteemed happy. But so it is: and so it will appear; if we consider,

I. The case here supposed—

Our blessed Lord evidently supposes that his people will be persecuted for righteousness’ sake. But,

This, it must be confessed, is a very improbable case—

[The very character of his people seems to preclude the idea. Were the disciples of Christ the very reverse of what they are, we might well expect them to be objects of hatred and contempt. But who can hate the humble, the meek, the pure, the peaceful, and those whose chief desire is to serve and honour God? — — — What connexion can there be between the verses of our text, and the whole preceding context? One would imagine that the declaration before us was altogether destitute of any foundation in fact.

That their very righteousness should be the ground of their suffering, appears still more strange. If they were obnoxious to the charge of sedition, or to any thing else that rendered them bad members of society, one would not wonder that they should be evil treated on those ACCOU�TS, notwithstanding they might in other respects be eminently holy. But that their conformity to Christ should be the true reason of the world’s enmity against them, seems incredible.]

But we are taught to expect that it would exist—

[Our blessed Lord warned all his disciples, that they would receive, each in his appointed measure, the very same treatment as he received [�ote: Joh_15:18-21; Joh_16:1-3.]. And his Apostles guard us against being surprised or offended at it [�ote: 1Pe_4:12. 1Jn_3:13.].

We must not indeed imagine that our enemies will avow the real ground of their aversion: they will not say, I hate you for your piety: they will give some other name to piety: they will call it fanaticism, or hypocrisy; and under that character will raise up their voice against it. When the Jews threatened to stone our Lord, he said to them, “Many good works have I done among you; for which of them do you stone me?” They replied, “For a good work we stone thee not; but for blasphemy; and because that thou, being a man, makest thyself God [�ote: Joh_10:32-33.].” In like manner they sought to put him to death for violating, as they alleged, the sanctity of the Sabbath day [�ote: Joh_7:19; Joh_7:23.]. But whence came all this zeal for God’s honour, and for the observance of the Sabbath? Were they all so holy and so righteous? �o: in the midst of all their pretended concern for God’s law, they were ready enough to violate it themselves, and even to commit murder: which was a demonstration, that the reasons they assigned were mere pretexts; and that the sanctity of his character was the true ground of their opposition to him. Precisely thus must we expect persecution, ostensibly as evil-doers, but really as followers of the Lord Jesus Christ.]

And experience proves that it does exist—

[Look at the holy men of old: where will ye find one who was not persecuted for righteousness’ sake? And are the descendants of Cain or of Ishmael extinct? Is not that which St. Paul spoke in reference to Ishmael, still found true? “As then he that was born after the flesh persecuted him that was born after the Spirit, even so it is now [�ote: Gal_4:29.].” Christians are not indeed dragged, as formerly, to prison and to death: but shall we therefore say, that they are not persecuted? Are they not

“reviled?” Have they not “all manner of evil spoken against them falsely?” Do not men “separate them from their company,” and “reproach them, and cast out their name as evil, for the Son of Man’s sake [�ote: Luk_6:22.]?” Yes truly: “All that will live godly in Christ Jesus shall suffer, yea and do suffer, persecution [�ote: 2Ti_3:12.].” There is not a single exception to be found. Times and circumstances may produce considerable difference in the nature or degree of opposition which may be made to the Lord’s people: but all will have to experience some. Christianity is the same in itself that it ever was: and it will be found the same in its effects. Christ “came not to bring peace, but a sword [�ote: Mat_10:34-36. Luk_12:51; Luk_12:53.]:” and whoever gives himself up to Christ, must expect to find, that “his greatest foes will be those of his own household.”]

Granting, then, that this case does exist, let us consider,

II. The light in which it should be viewed—

To the eye of sense it has a very terrific aspect: but to the eye of faith it is by no means formidable: on the contrary, the believer views his persecutions,

1. As a badge of honour—

[He looks back on all the prophets; he looks at Christ and his Apostles; and sees that they all trod the same thorny path before him, and “were made perfect through sufferings.” Hence he views persecution as “the reproach of Christ [�ote: Heb_11:25-26.];” and, in SUBMITTI�G to it, considers himself as “a partaker of Christ’s sufferings [�ote: 1Pe_4:13.].” Whilst others consider him as degraded by the contempt cast upon him, he regards himself rather as exalted by it; he views it as “turning unto him for a testimony [�ote: Luk_21:12-13.],” that he is indeed a faithful servant of his Lord. St. Paul, speaking of sufferings for Christ’s sake, represents them as a special GIFT of God, an honour bestowed upon us for Christ’s sake [�ote: Php_1:29.]: and in this light all the Apostles regarded them: for when they had been imprisoned and scourged for their fidelity to their Divine Master, they went out of the presence of the Council, “rejoicing that they were counted worthy to suffer shame for Christ’s sake [�ote: Act_5:41.].” Thus, Christian, shouldst thou do: thou shouldst “glory in the cross of Christ [�ote: Gal_6:14.];” thou shouldst “take pleasure in persecutions for Christ’s sake [�ote: 2Co_12:10.]; and instead of being ashamed of the indignities which thou sufferest, thou shouldst glorify God on account of them [�ote: 1Pe_4:16.].]

2. As a means of good—

[Even at present the believer feels that his trials are subservient to his best interests [�ote: Heb_12:11.]; that his tribulations tend to increase his “patience, experience, and hope [�ote: Rom_5:3-5.];” and bring him a hundredfold of blessings into his soul [�ote: Mar_10:29-30.]. And when he looks forward to the eternal world, and considers how rich “a recompence” he shall there receive for every sacrifice which he has here made for God [�ote: Heb_12:26.], he ACCOU�TS himself happy” in

being called to bear the cross [�ote: Jam_5:11.]. He knows that “the trial of his faith will be found to praise and honour and glory at the appearing of Jesus Christ [�ote: 1Pe_1:7.];” and that “his afflictions, which are but light and momentary, will work for him a far more exceeding and eternal weight of glory [�ote: 2Co_4:8-11; 2Co_4:16-17.].” He expects assuredly “the kingdom of heaven,” because God has promised it to him [�ote: 2Ti_2:12.]: yea, he expects more: he expects that “his reward shall be great in heaven,” and increased in proportion to his sufferings: he expects it also as a just retribution [�ote: 2Th_1:6-7.]: but still he does not expect it as merited by those sufferings: he makes the atoning blood of Christ the only foundation of his hope: and it is for Christ’s merits, and not his own, that he is thus exalted. This distinction is accurately marked by the Apostle John; who, seeing in a vision all the martyred saints who “had come out of much tribulation,” tells us, that “they had washed their robes,” not in their own tears or blood, but “in the blood of the Lamb; and that therefore they were before the throne of God [�ote: Rev_7:14-15.].” Bear this in mind, my brethren, and do not hesitate to expect all that God has promised.]

3. As a ground of joy—

[Our blessed Lord, in reference to those who are persecuted for righteousness’ sake, says, “Blessed are ye;” and he calls upon them to “rejoice, and be exceeding glad.” To the same effect also his Apostles speak; congratulating every persecuted saint, and encouraging him to “glory in all his tribulations [�ote: Jam_1:2; Jam_1:12. 1Pe_3:14; 1Pe_4:12-16.].” Doubtless, “afflictions are not joyous in themselves, but grievous:” but, when regarded in the preceding views, they become real sources and grounds of joy. St. Paul was certainly a very competent judge: and he, after a careful COMPUTATIO� founded on actual experience, says, “I reckon that the sufferings of this present world are not worthy to be compared with the glory that shall be revealed in us [�ote: Rom_8:18.].” However painful therefore they may be, if only they conduce to our everlasting felicity, they must, and will, to every believing soul, be an occasion of joy. He will “take joyfully the spoiling of his goods [�ote: Heb_10:34.];” and, if his blood be poured out as a drink-offering upon the sacrifice and service of the Church’s faith, he will congratulate himself on it as a happy event, for which he has reason to bless and glorify his God [�ote: Php_2:17.].]

Let me however subjoin a word of caution—

[Take care that your cross is indeed the cross of Christ. If it be brought upon you by your own fault or imprudence, it is your own cross, and not the cross of Christ. See that you do not, from a pretended zeal for God, neglect or violate your duties to man. If you suffer, take care that it is for well-doing, and not for evil doing [�ote: 1Pe_3:17.].]

Let me add also a word of encouragement—

[God does not “send you on a warfare at your own charges.” He bids you to

“commit your soul to him in well-doing,” with an assured hope that he will keep it [�ote: 1Pe_4:19.]. Your merciful Saviour, who has trod the way before you, will sympathize with you under your trials [�ote: Heb_4:15.], and overrule them all for good [�ote: Rom_8:28.], and in due time put you safely, and for ever, beyond the reach of all [�ote: Rev_7:16-17.].]

PULPIT, "Which are persecuted; which have been persecuted (Revised Version); οἱδεδιωγµένοι . "Those who are harassed, hunted, spoiled. The term is properly used of wild beasts pursued by hunters, or of an enemy or malefactor in FLIGHT" (Wetstein). Our Lord, by the use of the perfect, wishes to indicate

(1) the fact that they have endured persecution, and still stand firm; and probably

(2) the condition of temporal loss to which they have been reduced by such persecution.

They have "suffered the loss," possibly, "of all things," but they are "blessed." For righteouness'sake ( ἕνεκεν δικαιοσύνης ). �o article (contrast Mat_5:6), either as indicating that for even a part of righteousness persecution can be undergone, or, and more probably, simply dwelling on the cause of persecution without idealizing it. St. Peter also says, perhaps with a reference to our Lord's words, that they who suffer διὰ δικαιοσύνην are µακάριοι (1Pe_3:14). For theirs is the kingdom of heaven. The same promise that was given to "the poor in spirit" (Mat_5:3) is here given to the persecuted for righteousness'sake. In the former case, poverty in the sphere of the spirit obtains the fullest possessions; here the same promise is given to temporal loss produced by faithfulness to the cause of righteousness. In Mat_5:3 our Lord removed all occasion for intellectual and spiritual pride. Here he comforts for temporal and social losses (cf. especially 2Co_6:10; further see 2Co_6:3, note). Clement of Alexandria, 'Strom.,' 4.6

(1) confuses this and the preceding Beatitude;

(2) gives a curious reading of some who alter the Gospels: "Blessed are they who have been persecuted through righteousness ( ὑπὸ τῆς δικαιοσύνης ), for they shall be perfect; and blessed are they who have been persecuted for my sake, for they shall have a place where they shall not be persecuted" (cf. Westcott, 'Introd. Gospp.,' Appendix C).

BIBLICAL ILLUSTRATOR, "Persecuted for righteousness.

Persecution

I. In what religious persecution consists.

1. Negative persecution which falls short of violence.

2. Domestic persecution.

3. Private persecution.

4. Public persecution.

II. The folly and wickedness of those who inflict persecution.

1. It is contrary to mound reason.

2. It is contrary to sound policy.

3. It is contrary to Scripture.

4. Persecution for righteousness is virtually aimed at Christ.

III. The happiness of those who endure it.

1. They are furnished with satisfactory evidence of the sincerity of their religion.

2. They are blessed in the enjoyment of those consolations which are generally administered under circumstances of persecution.

3. They largely share the sympathy of the children of God.

4. They are encircled with high associations,” so persecuted they the prophets which were before you.”

5. They are blessed in extensive usefulness.

6. Great reward in heaven.

7. Let us be thankful that we are happily exempted, in a great measure, from the evil of persecution.

8. Let us not go out of our way to provoke persecution.

9. Support those who suffer persecution. (E. Clagton.)

I. The nature of true religion.

1. Its principles-These are spiritual-unpopular-present. Not something without a man, but within. Not of earth, but from above. They are: poverty of spirit, docility of mind, intense aspirations after God, purity of heart.

2. Its practice. Penitential sorrow, mercy, peaceableness, endurance.

II. The blessedness of those who possess true religion. They have peace, true satisfaction. They enjoy all spiritual blessings they are children of God-then all things are theirs.

1. Have you in possession the principles of true religion?

2. Do you daily reduce them to practice? (Good Seed for the Lord’s Sowers.)

Persecution for righteousness’ sake.

I. What persecution is. It is more than affliction. It is cruel and unjust.

II. The subjects of persecution. Many suffer for their own peculiarities.

III. The promise belonging to it-“Great is your reward in heaven.” (W. Reeve, M. A.)

Persecution.

I. The persecutions which attend the followers of Christ.

1. It is seen in marked disrespect.

2. In the Christian’s company being avoided.

3. In ridicule and slander.

II. The causes of persecution.

1. The degenerate state of the world.

2. The influence which Satan exercises over the minds of men.

3. The conduct of Christians in the world.

III. The manner in which we are called to suffer persecution. “Rejoice,” etc.

1. Because the terra of our suffering at most can be but short.

2. Because we suffer in a righteous cause.

3. Because we have the most illustrious example.

4. Because if we suffer with Christ we shall also reign with Him.

IV. The encouragement afforded.

1. So persecuted they the Prophets.

2. They possess the kingdom of heaven.

3. Great is their reward in heaven. (J. Jordan.)

I. The grounds of persecution.

II. The times.

1. In heathen lands.

2. When its professors are despised, and in a minority.

3. When their doctrines strongly clash with reigning maxims and controlling interests.

III. The ways.

1. Reviling.

2. Slandering.

3. Injuring.

4. Destroying:

IV. The extent.

1. Upon property.

2. Upon relatives.

3. Upon good name.

4. Upon life.

V. The rewards. (L. O. Thompson.)

The blessedness of persecution.

I. The fact that true spiritual Christianity exposes to persecution.

1. See this illustrated.

2. The form of the persecution. Reviling, injurious treatment, slander.

3. The ground of it. Because righteous.

4. The source of it. Enmity against God.

II. To view persecution as a ground of rejoicing.

1. As an attestation of Christian goodness.

2. It connects you with the Prophets.

3. It brings great reward in heaven. Expect persecution; bear it; profit by it. (T. G. Horton.)

I. True godliness is usually attended with persecution.

1. Christ died to take the curse from us, not the cross.

2. Piety will not shield us from suffering.

3. The way to heaven, though full of roses in regard of the comforts of the holy, is full of thorns in regard of persecutions.

4. Before Israel reached Canaan, a land flowing with milk and honey, they must go through a wilderness of serpents and a Red Sea.

5. So, the children of God in their passage to the Holy Land, must meet with fiery serpents and a Red Sea of persecution.

II. Christianity is sanctity joined with suffering.

1. Saints carry Christ in their hearts, and the cross on their shoulders.

2. Christ and His cross are never parted.

3. It is too much for a Christian to have two heavens-one here and one hereafter.

4. What is the meaning of the shield of faith, the helmet of hope, the breastplate of patience, but to imply that we must encounter with sufferings?

III. Was Christ’s head crowned with thorns, and do we think to be crowned with roses?

1. If we are God’s gold, it is not strange to be cast into the fire.

2. Persecutions are pledges of God’s love, badges of honour.

3. In the sharpest trial there is sweetest comfort; God’s fanning His wheat is but to make it purer. (Thomas Watson.)

I. What is persecution?

1. An abuse of power employed to the harm of another, with something of eagerness, pursuit, and perseverance.

2. No mortal is so weak, so wholly destitute of power, but that he has wherewithal to be some way or other upon the offensive; so there is no one in his turn is not some way or other capable of persecution.

3. The meanest vassals upon earth can have the insolence to say, “With our tongue we will prevail! our lips are our own, who is lord over us? “

II. Persecution for righteousness’ sake. Men may be said to suffer persecution for righteousness’ sake when they suffer for doing the duties of their stations, not in those acts alone which respect the faith and worship of God (though these more especially), but throughout the whole stage of Christian virtue, as princes, magistrates, subjects, or Christians.

1. When a prince is made uneasy by potent factions in the government, when designs for public good are directly opposed, or artificially frustrated, then is he persecuted.

2. When a magistrate finds a weight thrown in the scales of justice, and the furious power of parties bears heavy on his hands, then is he persecuted.

3. When a faithful subject’s good deeds are lessened and undervalued or skillfully ascribed to ill ends: in a word, whenever he suffers in his goods or good name for adhering unmovably to an even course of duty, then is he persecuted.

4. When a man’s sobriety and conscientiousness are traduced as preciseness; his firm adherence to well-established principles, as stiffness, bigotry, and narrowness of mind; his moderation disputed-then is he persecuted. (Lancelot Blackburn.)

Persecution, in the Scriptural use of the term, is evil treatment on a religious account.

I. It is the infliction of an injury, or the withholding of a right, because the person thus persecuted renders what he regards a duty to his God.

(1) Every person who suffers in his name, person, or family, for the faithful discharge of what he considers to be his duty to God, and who is actuated,

(2) not by a spirit of pride, or affected singularity, but by a

(3) commendable regard to Divine authority, and a

(4) sincere intention of promoting the interests of Christianity, and the good of man, is “persecuted for righteousness’ sake.”

II. There are other modes of persecution.

1. The carnal mind in its “enmity against God” has devised crafty and cruel schemes for the “vexation and embarrassment of the servants of Christ.

(1) There is persecution “by speech.”

(2) “Men shall revile you.” (J. E. Good.)

Mean things dignified

It is said of Joan, Countess of Shrewsbury, that in the midst of court festivities, she let her garter fall unawares; and, upon her blushing at the accident, the king took it up in his hand, whereat the nobility smiled. “Well,” said the king, “I will make this an honourable ornament ere long.” Upon that came the Order of the Knights of the Garter, the garter thus becoming an ornament of the highest order. If man can put honour on such mean things, then God much more. He ennobleth reproaches, and sanctifieth afflictions to His children, and maketh the sufferings of His servants as so many ensigns of heavenly nobility. If men had but the true skill of Christianity, they would be ambitious of the crown of martyrdom, and look upon it as a blessed thing when men speak all manner of evil of them. (Spencer.)

11 “Blessed are you when people insult you, persecute you and falsely say all kinds of evil against you because of me.

BAR�ES, "Blessed are ye when men shall revile you - Reproach you; call you by evil and contemptuous names; ridicule you because you are Christians. Thus, they said of Jesus that he was a Samaritan and had a devil Joh_8:48; that he was mad Joh_10:20; and thus they reviled and mocked him on the cross, Mat_27:39-44. But, being reviled, he reviled not again 1Pe_2:23; and thus being reviled, we should bless 1Co_4:12; and thus, though the contempt of the world is not in itself desirable, yet it is blessed to tread in the footsteps of Jesus, to imitate his example, and even to suffer for his sake, Phi_1:29.

All manner of evil against you falsely - An emphasis should be laid on the word falsely in this passage. It is not blessed to have evil spoken of us if we deserve it; but if we deserve it not, then we should not consider it as a calamity. We should take it patiently, and show how much the Christian, under the consciousness of innocence, can bear, 1Pe_3:13-18.

For my sake - Because you are attached to me; because you are Christians. We are not to seek such things. We are not to do things to offend others; to treat them harshly or unkindly, and. to court revilings. We are not to say or do things, though they may be on the subject of religion, designed to disgust or offend. But if, in the faithful endeavor to be Christians, we are reviled, as our Master was, then we are to take it with patience, and to remember that thousands before us have been treated in like manner. When thus

reviled or persecuted, we are to be meek, patient, humble; not angry; not reviling again; but endeavoring to do good to our persecutors and slanderers, 2Ti_2:24-25. In this way many have been convinced of the power and excellence of that religion which they were persecuting and reviling. They have seen that nothing else but Christianity could impart such patience and meekness to the persecuted; and have, by this means, been constrained to submit themselves to the gospel of Jesus. Long since it became a proverb, “that the blood of the martyrs is the seed of the church.”

CLARKE, "When men shall revile you, and persecute - The persecution mentioned in the preceding verse comprehends all outward acts of violence - all that the hand can do. This comprehends all calumny, slander, etc., all that the tongue can effect.

But as הישךוים, which we render to persecute, is a forensic term, and signifies legal

persecutions and public accusations, which, though totally unsubstantiated, were the means of destroying multitudes of the primitive Christians, our Lord probably refers to such. No Protestant can think, without horror, of the great numbers burnt alive in this country, on such accusations, under the popish reign of her who is emphatically called Bloody Queen Mary.

GILL, "Blessed are ye when men shall revile you,.... These words are particularly directed to the disciples of Christ, and are designed to inform them, that they should not be exempted from reproach and persecution, and to animate and fortify them against it; and are prophetical of what they, and the first Christians particularly, were to endure for Christ's sake. Men should "revile" them, speak very reproachfully of them, brand them with infamy, and load them with disgrace; and

persecute you from place to place, by ill usage of all sorts;

and shall say all manner of evil against you: the worst things they could think of and invent, and all of them; such as that they were seditious persons, enemies to the commonwealth, and the public good, guilty of sacrilege, incest, and murder but what would serve to relieve them under these heavy charges is, that they were "falsely" laid; there was not a word of truth in them; wherefore their own hearts would not reproach them; but all were the malicious lies of men, invented on purpose to bring them and Christianity into disgrace: and that they were brought against "them for Christ's sake", for his name's sake, for the sake of his Gospel and interest: the treatment they meet with is on his account, and the same that he himself met with; the like reproaches fell on him, which will be all wiped off from him and them another day; when they will appear to be the blessed persons, and their revilers and persecutors the unhappy ones. The Jews have some sayings not unlike these, and which may serve to illustrate them:

"ajal aht alw ajwl aht, "be thou cursed", or bearing curses, but do not curse (g). The gloss upon it is, it is better to be one of them that are cursed, than to be of them that curse; for, at the end, the curse causeless returns to him that curseth.''

Again (h),

"for ever let a man be of them that are persecuted, and not of them that persecute; of them that suffer injury, and not of them that do it.''

Once more (i),

"they that suffer injury, and do it not; who hear reproach, and do not return it; who act from love, and rejoice in chastisements, of them the Scripture says, "let them that love him", &c. Jdg_5:31.''

JAMISO�, "Blessed are ye when men shall revile you— or abuse you to your face, in opposition to backbiting. (See Mar_15:32).

and persecute you, and shall say all manner of evil against you, falsely, for my sake— Observe this. He had before said, “for righteousness’ sake.” Here He identifies Himself and His cause with that of righteousness, binding up the cause of righteousness in the world with the reception of Himself. Would Moses, or David, or Isaiah, or Paul have so expressed themselves? Never. Doubtless they suffered for righteousness’ sake. But to have called this “their sake,” would, as every one feels, have been very unbecoming. Whereas He that speaks, being Righteousness incarnate (see Mar_1:24; Act_3:14; Rev_3:7), when He so speaks, speaks only like Himself.

COFFMA�, "In Christ's teachings, there is often the pattern of PROCEEDI�G from the general to the specific. The general class of the persecuted in the preceding verse gives way to the personal and individual cases envisioned in this verse. There is a similar progression from the general to the particular in the case of Christ's questions regarding his identity (Matthew 16:13-15). These verses give a glimpse of the hatred that must ever rest upon God's true people in whatever age they live. The faithful will be reproached for Christ's name. They will be persecuted for refusal to walk in ungodliness (1 Peter 4:16; 4:4).

BE�SO�, "Matthew 5:11-12. Blessed are ye — My true and faithful followers, when men shall revile you — Shall unjustly and injuriously reproach you; and say all manner of evil against you falsely — This both the Jews and heathen did with respect to the first Christians, and this the Papists have done with regard to the Protestants: for my sake — Because you believe in, love, obey, and follow me. Rejoice, &c. — Let not this load of infamy and oppression discourage and cast you down, but rather rejoice and be exceeding glad, or, exult with triumph, as the original word, בדבככיבףטו, may be properly rendered. For great is your reward in heaven — Such a patient and cheerful suffering of persecution for Christ in this life, will certainly be rewarded with the glory and blessedness of the life to come. The reward, however, will not be of debt, but of grace; for our light and momentary afflictions are not worthy to be compared with the eternal and exceeding weight of glory. For so persecuted they the prophets, &c. — Who, long before your time, were the messengers of God to this very people. I�DEED, persecution has been the portion and the proof of the most eminent saints in all ages.

COKE, "Matthew 5:11-12. Blessed are ye when men shall revile, &c.— Macknight

understands this as a distinct beatitude from that in the 10th verse, supposing the former to refer to liberty and external ease; the present to reputation: and accordingly he paraphrases it nearly in the following words: "Fame, or the applause of the world, does not give true contentment, by satisfying true ambition; but to be reviled falsely, in the ways of righteousness, and to share in affronts with and for God, is a dignity which yields infinitely greater joy, and is that by which the saints and prophets have been distinguished in all ages." Instead of, Be exceeding glad, in Matthew 5:12 the original word

would be properly rendered, Triumphantly exult, or leap for joy. See ,◌דבככיבףטו 'Luke 1:14.

In conclusion of these beatitudes, we may observe upon them all in general, that to bless men, that is, to make them happy, was the great business for which our Lord came into the world; and accordingly, in the beginning of this divine sermon, he pronounces eight blessings together, annexing them to so many Christian virtues, and assigningtheparticularbeatitudewhichattendseachofthem.Knowingthathappiness is our common aim, and that an innate instinct continually urges us tothe pursuit of it, he in the kindest manner APPLIES directly to that instinct: he directs it towards its proper object, and shews the way to obtain it. Though all men necessarily desire happiness, yet the greater part continue miserable, because they seek it where it is not to be found. Our Lord, therefore, begins his divine instruction, which is the complete art of happiness, by laying before us the true and only method of acquiring it.

We may here farther observe the benevolent condescension of our Lord; how he seems to lay aside his supreme authority, as our legislator, that he may better act the part of our friend and our saviour; and, instead of using the lofty imperative style in positive commands, chooses rather in a more gentle and engaging way to insinuate his will and our duty, by pronouncing those blessed who comply with it. He also indulgently considers the great depravation of our nature; how its original CORRUPTIO�, and acquired malignity, by evil habits, together with the force of bad examples, and the sinful conversation and fashions of the world, had so darkened the understanding, and perverted the judgment of men, that they could but obscurely discern the genuine beauty of the sublime doctrines which he was to inculcate; and therefore he proposed them in such a light as would most effectually recommend them. He named the duty and its happy consequences together, guarding and enforcing each virtue with a beatitude. See Heylin.

CALVI�, "11.When they shall cast reproaches on you Luke 6:22When men shall hate you, and separate you, and load you with reproaches, and cast out your name as evil By these words Christ intended to comfort those who believe in him; that they may not lose courage, even though they see themselves to be detestable in the eyes of the world. For this was no light temptation, to be thrown out of the Church as ungodly and profane. Christ knew that there is no class of men more envenomed than hypocrites, and foresaw with what furious madness the enemies of the Gospel

would attack his small and despised flock. It was therefore his will to furnish them with a sure defense, that they might not give way, though an immense mass of reproaches were ready to overwhelm them. And hence it appears, how little reason there is to dread the excommunication of the Pope, when those tyrants banish us from their synagogues, because we are unwilling to renounce Christ.

DR. CO�STABLE, "These two verses expand and clarify the last beatitude (Matthew 5:10; cf. Matthew 6:12; cf. Matthew 6:14-15) and provide a transition to what follows.

Matthew 5:11 broadens the persecution to include insult and slander. It also identifies Jesus with righteousness.

"This CO�FIRMS that the righteousness of life that is in view is in imitation of Jesus. Simultaneously, it so identifies the disciple of Jesus with the practice of Jesus' righteousness that there is no place for professed allegiance to Jesus that is not full of righteousness." [�ote: D. A. Carson, The Sermon on the Mount, p. 28.]The prophets experienced persecution because they followed God faithfully. �ow Jesus said His disciples would suffer similar persecution because they followed Him (cf. Daniel 9:24-27). His hearers could not help concluding that He was putting Himself on a par with God. They also realized that they themselves would be the objects of persecution.

This persecution should cause the disciples to rejoice rather than despair (cf. James 1:2-4). Their REWARD for faithfully enduring would be great when the kingdom began. This fact also shows the greatness of Jesus. These are the first claims to messiahship that Jesus made that Matthew recorded in his Gospel.

The phrase "in heaven" (Matthew 5:12) probably means throughout eternity. Kingdom REWARD(Matthew 5:10) would CO�TI�UE forever. Some believe it means that God prepares the reward in heaven now for future manifestation. [�ote: Dalman, pp. 206-8.] This promise should be an incentive for Christ's disciples to view their opposition by the ungodly as temporary and to realize that their reward for persevering faithfully will be eternal (cf. 1 Peter 1:3-9).

"Unlike many modern Christians, Matthew is not coy about the 'reward' that awaits those who are faithful to their calling." [�ote: France, The Gospel . . ., p. 172. Cf. idem, Matthew: Evangelist and Teacher, pp. 268-70.]"One of the curious features of Jesus' great speeches is that they contain sayings that seemingly are without relevance for the characters in the story to whom they are ADDRESSED. Time and again, Jesus touches on matters that are alien to the immediate situation of the crowds or the disciples. This peculiar phenomenon-that Jesus speaks past his stipulated audience at places in his speeches-compels one to ask whether Jesus is not to be construed as addressing some person(s) other than simply the crowds or the disciples in the story...."If in his great speeches Jesus periodically speaks past his story-audience of crowds or disciples, whom in addition to the latter is he addressing in these instances? From

a literary-critical standpoint, he is addressing the implied reader(s)." [�ote: Kingsbury, Matthew as . . ., pp. 107, 109. For other examples of this phenomenon in Matthew, see 6:16-18; 7:15-23; 10:18, 22, 41-42; 13:18-23, 38; 18:15-20; 24:3-25:46.]

ELLICOTT, "11) Blessed are ye.—Here, for the first time, the beatitude is uttered, not as a general law, but as the portion of the listening disciples to whom the Teacher spoke. The words contain three forms, hardly three successive grades, of suffering: (1) the vague contempt. showing itself in gibes and nicknames; (2) persecution generally; (3) deliberate calumnies, such as those of the foul orgies and Thyesteian banquets, which were spread against the believers in Christ in the first two centuries.

Falsely.—The word is absent from the best MSS., and was probably added as a safeguard against the thought that a man might claim the REWARD of the persecuted, even if really guilty of the crimes laid against him.

For my sake.—Here, again, there is a more emphatic personal directness. For the abstract “righteousness” we have “for my sake.” He forewarns His disciples that they must expect persecution if they follow Him; His very name will be the signal and occasion of it (Acts 14:22; 2 Timothy 3:12).

BROADUS, "Matthew 5:11. Here Luke (Luke 6:22) again comes in, having omitted what we have above in Matthew 5:5 and Matthew 5:7-10. Matthew 5:11 f. contain an elaboration and express APPLICATIO� to Christ's disciples of the general declaration of Matthew 5:10. Here for the first time we have the second person. Blessed, or, happy, are ye. But 'ye' is not expressed by a separate Greek word, and so is not emphatic. In Luke (Luke 6:20 ff.) all the beatitudes given are in the second person. When would be more literally whenever, i. e., in all cases. They shall revile you, (no emphasis on 'they'), is an impersonal expression, like the Eng. 'they say,' or, 'they tell me.' And shall say all manner of evil against you,(1) same expression in Acts 28:21. Luke (Luke 6:26) strengthens the promise by pronouncing a woe upon them when universally well spoken of, Falsely is omitted from the text by some critics,(2) but on insufficient authority; and the idea it conveys would at any rate have to be supplied, from the very nature of the ease. (Compare 1 Peter 4:15 f.) For my sake. Reproaches and cruel treatment endured on some other ACCOU�T, however unmerited, are not here in question.

TRAPP, "VER 11. Blessed are ye when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake] There are tongue-smiters, as well as hand-smiters; such as malign and molest God’s dearest children, as well with their virulent tongues as violent hands: "Such as will revile you," saith our Saviour, twit and upbraid you with your profession, bit you in the teeth with your God (as they dealt by David, and that went as a murdering weapon to his soul), and lay your preciseness and conscientiousness in your dish. This is the force of the first word. (Basil ויע פןץע לבספץסבע ןםויהיףשףים, Psalms 2:10) Further, "they shall persecute you," eagerly pursue and follow you hot-foot, as the hunter doth his prey. The word betokeneth a (.est more venatorum persequi proedam. Aretiusהישךוים )

keen and eager pursuit of any other, whether by law or by the sword, whether by word or deed. For scoffers also are persecutors, as Ishmael, Galatians 4:29, and for such shall be arraigned, 1:15. And cruel mockings and scourgings are set together by the author to the Hebrews, as much of a kind, Hebrews 11:36; especially when (as it follows in the text) they "shall say all manner of evil against you," call you all to pieces, and think the worst word in their bellies too good for you. This is collateral blasphemy, blasphemy in the second table, and so it is often called in the �ew Testament. God, for the honour he beareth to his people, is pleased to afford the name of blasphemy to their reproaches, as importing that he taketh it as if himself were reproached, Ephesians 4:31; Titus 3:2; Colossians 3:8; 1 Peter 4:4; 2 Peter 2:10. Thus the Israelites were of old called by the profane heathens, Apellae ( Credat Iudaeus Apella. Hor.), and Asinarii, as if they worshipped a golden asshead, and in derision of their circumcision; as afterward they called the primitive Christians, murderers, church robbers, incestuous, traitors to the state, &c.; and if inundations, famine, or other public calamities occured, they presently cried out, Christianos ad leones. To the Lions Christians. (Tertul. Apolog. Si Tiberis ascendit, si terra movit, si fames, si lues.) So, in after times, the Arians called the orthodox Christians, Ambrosians, Athanasians, Homousians, what not? The pseudo-catholics, "speaking evil of that which they knew not," 1:10, disgraced the professors of the truth by the names of Wyclevists, Waldenses, Huguenots, poor men of Lyons, &c. Thus of old, as of late, Heretics, �ew-Gospellers, Puritans, all manner of evil they speak against us, but "falsely," that is our comfort; not earing what they speak, nor whereof they affirm, so they may promote their catholic cause and the devil’s kingdom, which as it began in a lie, so by lies do they maintain it. A friar a liar, was anciently a sound argument in any man’s mouth (saith Thomas Walsingham), tenens tam de forma, quam de materia. Hic est frater, ergo mendax; sicut et illud, Hoc est album, ergo coloratum. But the Jesuits have won the whetstone from all that went before them, for frontals and prodigious lies and slanders. Eudaemon Joannes, that demoniac, blusheth not to affirm that these are our decrees and doctrines, that no God is to be worshipped, that we must shape our religion ACCORDI�G to the times, that gain is godliness, that we may make the public cause a pretence to our private lusts, that a man may break his word whensoever he thinketh good, cover his hatred with fair flatteries, confirm tyranny by shedding innocent blood. Salmeron the Jesuit hath published to the world in his Comment upon the Gospels, that the Lutherans now make fornication to be no sin at all. And a little before the massacre of Paris, the monks slanderously reported that the Huguenots met together for no other purpose than that (after they had fed themselves to the full) they might put out the lights and go together promiscuously, as brute beasts. Cenalis, Bishop of Auranches, wrote against the congregations of Christians at Paris, defending impudently that their assemblies were to maintain whoredom. The lives of Calvin and Beza were (at the request of the Popish side) written by Bolsecus, a renagde friar, their sworn enemy; and though so many lines, so many lies, yet are they in all their writings alleged as canonical. (Acts and Mon.) Wycliffe disallowed the invocation of saints, whom he called servants, not gods. For the word knave, which he used, signified in those days a child or a servant; not as it doth in our days, a wicked varlet, {a} as his enemies maliciously interpret it; -Bellarmine for one, a man utterly ignorant of the English tongue. (Genebrard basely reporteth that

Luther and Bucer died of drunkenness.) Hereupon the people are taught to believe that the Protestants are blasphemers of God and all his saints; that in England churches are turned into stables, the people are grown barbarous, and eat young children; that they are as black as devils, ever since they were blasted and THU�DERSTRUCK with the pope’s excommunication ( contraxisse amorem diabolicum, Prid.); that Geneva is a professed sanctuary of roguery, &c.; that the fall of Blackfriars (where besides a hundred of his hearers slain, Drury the priest had his sermon and brains knocked out of his head together) was caused by the Puritans, who had secretly sawed in two the beams and other timber. With like honesty they would have fathered the Gunpowder Plot upon the Puritans, by their proclamations, which they had ready to be sent abroad immediately, had Fawkes but fired the powder. And a certian Spanish author hath taken the boldness, since, to aver that they were the authors of that hellish conspiracy. Puritanos eosdem tradit coniurationis sulphurariae authores fuisse. (Author quidam Hispanicus, Dr Prideaux.) There is a book recently published, and commonly sold in Italy and France, containing a relation of God’s judgments shown on a sort of Protestant heretics by the fall of a house in Blackfriars, London, in which they were assembled to hear a Geneva lecture, October 26, 1623. And Dr Weston doubted not to make his boasts to a nobleman of England, that at the recent conference and disputation between Fisher and Featly (with certain others of both sides), our doctors were confounded, and theirs trimuphed and had the day; insomuch that two earls and a hundred others were converted to the Roman Carbolic faith. Whereas he, to whom this tale was told, was himself one of the two earls, CO�TI�UI�G sound and orthodox, and knew full well that there were not a hundred Papists and Protestants (taken together) present at that disputation. But this was one of their piae fraudes, holy deceits, doubtless; much like their legend of miracles of their saints, which the Jesuit confessed to myself, saith Dr Prideaux, to be for the most part false and foolish; but it was made for good intention; and that it was lawful and meritorious to lie and write such things, to the end the common people might with greater zeal serve God and his saints. (Spanish Pilg.) So long since, because freedom of speech was used by the Waldenses, in blaming and reproving the dissolute life and debauched manners of the Popish clergy, Plures nefariae affingebantur iis opiniones, a quibus omnino fuerant alieni, saith Girardus: they were cried out upon for odious heretics and apostates. Manichees they were said to be, and to make two first BEGI��I�GS of things, viz. God and the devil. (Field of the Church.) And why? because they preached and maintained that the emperor depended not upon the pope. Moreover, they were Arians too, and denied Christ to be the Son of God, because, forsooth, they denied a crust to be transubstantiated into Christ, as one speaketh, Crustam in Christum fuisse transubstantiatam. But blessed be God, that although they have in all ages spoken all manner of evil against us, yet they have done it falsely, and for Christ’s sake; wherefore we may take up their books written against us, and "wear them as a crown." "Do well and bear it, is written upon heaven’s gates," said that martyr, Bradford. "Christ himself," saith Father Latimer, "was misreported, and falsely accused, both as touching his words and meaning also." Count it not strange to be traduced, disgraced, scandalized. Austere John hath a devil; sociable Christ is a wine bibber, and the scribes and Pharisees (whose words carry such CREDIT) say as much. Contra sycophantae morsum non

est remedinm. It is but a vain persuasion for any child of God to think, by any discretion, wholly to still the clamours and hates of wicked men, who when they think well, will learn to report well. In the mean time, let our lives give them the lie-confute them by a real apology.

{a} A person of a low, mean, or knavish disposition; a knave, rogue, rascal. ŒD

�ISBET, "Our Lord’s first offers, His first promises and calls, tell of persecution, slander, and reviling; not of ease, honour, and worldly favour. His first promises do not even E�LARGE on the future glory. All that He does is to pronounce them ‘Blessed.’ All that He does is simply to say that there will be a ‘great reward in heaven.’ But as to what that blessedness consists in, what that Reward shall be, of that He says not one word. That is told us later on.

I. Guardianship of angels.—The Revelation (Matthew 7:2) was written at perhaps the very darkest hour of the Church’s history, just when the Church had entered the dark CLOUD of heavy persecution, which was to last, with certain intermissions, for nearly two centuries and a half. The storm had broken. St. John himself had suffered under it. Christians had begun to find out in bitter earnest the truth of their Lord’s words, that the marks of sanctity included slander, false accusation, and the direst suffering. And then, when all this was come in earnest, then, but not till then, did Christ draw aside the curtain, and reveal, or unveil to His servant’s eyes, and through him to all His servants to the end of time, how things really stood. So far as human perception went, the Christians were of all men most miserable. They were falsely accused of the most hideous crimes. They were actually made to endure the most hideous torments, death the very least of them. Such was the outward appearance. But draw back the veil, and what do we see? For human enmity, angelic succour. For human torment, the protection of angels. Angels SPECIALLY bidden to see that the faithful on earth should remain uninjured; while as to those who had gone hence, and whom we are so soon-to join, their state of joy and glory is set forth in all its brightness. On earth, angelic hands hold back the destroyer’s until the saints are safe.

II. Reward in heaven.—Think of the lot of the saints in the other world. �ext to the Lamb they stand. �ext to the Throne they are placed. �ot merely admitted into the heavenly court and the company of angels, but drawn nearest to the Throne of God. Of that infinite blessedness the mind of man can as yet form little conception.

III. The saints on earth and saints in heaven.—We have spoken of the earthly SECURITY of God’s saints, and of the unseen glory of the redeemed who are at rest. The thought which links the two together is the unity of ourselves yet militant, with those who have entered into the land beyond the veil.

SERMO� BIBLE, "Matthew 5:11

The words of the text contain a distinct and cogent motive for religious life and service. We are to be religious men and to do religious things "for Christ's sake."

I. The urgency of such a motive involves a very distinct doctrine concerning Christ. It has important and suggestive bearings upon His distinctive character. (1) Is it not, to say the least, a remarkable, nay a unique principle, of religious obligation? The claim is so daring, it is preferred so frequently and in such a lofty style of conscious right, He who prefers it is so intelligent and calm, so holy and so humble, that there is but one satisfactory explanation of it. There did pertain to our Lord a distinctive and Divine character, which made it congruous for the lowliest and calmest of men to claim the highest of prerogatives. (2) But clearly the urgency does not rest upon Divine prerogative merely or mainly. A deep human element E�TERS into this claim of our Lord. He appeals to the great mystery and love of His incarnation. He solicits our religious affections by all the claims that a human embodiment of the Divine gives Him upon our human affections; thus gathering into His urgency every conceivable element of pathos and power—Divine and human—of heaven and of earth.

II. Look at the pertinence and power of this new and peculiar motive of the religious life, and at some of the practical applications of it. It APPLIES a new motive power which makes the truth that it teaches resistless: the sentiment of personal love for Him whose teaching we receive, the strong masterful passion that is the constraint of all true service, a power of constraint that the most selfish and sinful and indolent cannot resist. Christ urges this motive as a reason (1) for the consecration of the religious life; (2) for sacrifice and endurance; (3) for martyrdom itself.

�OTE(1) what a power of assurance there is in the personal and tender relationships thus established between the Master and His disciples. (2) What power of constraint such a motive exerts upon our practical religious life. (3) What a power of judgment there is in such an urgency.

H. Allon, The Vision of God, p. 339.

I. What is the nature of Jesus's claims and demands? The words before us are few, but the obligations involved are exceeding broad. Those who are expected to respond to these words are supposed to believe on Jesus, to trust Him, and to love Him, and the claim made is for the recognition of His own worthiness, and of our personal obligations. (1) Jesus claims work for His sake. Real work is no light matter. It is, in fact, the conquest of certain difficulties. There can be no work where there are no difficulties to be overcome. Jesus Christ claims work, the kind of work by which bread is earned and money gained, wrought for His sake. (2) We owe to Jesus Christ the patient endurance of suffering for His sake. Thorough and continuous work must, sooner or later, more or less, involve suffering. The prospect of suffering should not, however, prevent our undertaking work, nor should the endurance of it lead to our abandonment of work. The sorrows that are often incident to a sober, righteous, and godly life should not drive us from the path of righteousness. (3) Jesus claims cheerful and generous gifts for His sake. The gifts which He asks are ACCORDI�G to that which we have, according to our ability and opportunity, time, power, influence, property, and ourselves as life-sacrifices.

(4) Jesus Christ claims attachment to life, with a readiness to die for His sake. (5) Jesus claims the devotion of ourselves to Him. This is not necessarily included in the claims already named. The servant gives work, and in some cases suffering; the benefactor bestows gifts and services, but the wife has yielded herself to her husband. The true Christian is a servant of Christ, but something more; a disciple, but something more; the saved by Christ, but something more: Christ betroths His redeemed to Him for ever, and He claims the consecration of themselves.

II. Look at some of the means by which we may stir up ourselves to recognize the claims of Christ more cordially and perfectly. (1) Distinct ideas of the person of Christ are essential to our being moved by considerations which originate in Himself. (2) As another means of aiding our devotion to Jesus Christ we may name frequent meditation on the service He has rendered.

S. Martin, Rain upon the Mown Grass, p. 295.

We have here—

I. A Person. Religions can accomplish more than philosophers, because philosophers concern themselves with ideas and abstractions, and religions concern themselves with persons. It is true that religions may have their philosophies, too, as there is no religion without its creed; but it is equally true that a person is a greater power than a creed, and men will die for a person when they will not die for a creed or an abstract principle. Retain the essential and reject the personal, you cannot. The essential is the personal, and the personal is the essential. Christianity, so far as it embodies spiritual force and motive, so far as it meets man in his sin, weakness, sorrow, and despair, is Christ—nothing less than Christ. Christianity has a personal voice—the voice of one person to another, the voice of Christ to man, and its voice is, "For My sake."

II. A unique Person. Upon what are the claims of the Saviour founded? The answer is twofold: (1) on what Christ is in His essential nature; (2) on what He has done for the benefit of man. The first ground is that of dignity, and the second is that of redemption, love, and service.

III. A unique Person who claims to be Lord of our life. And what, then, are we to do for the sake of Christ? (1) We are to labour for His sake; (2) we are to suffer for His sake. This is the one principle which will give unity to a life which, in the case of all of us, tends evermore to distraction, incoherency, fragmentariness, and therefore weakness. It will prove not merely an impulse, but one of undying might. Other motives may be powerful, but they are fitful too, and are like a summer brook, which today rushes and brawls, but tomorrow discovers nothing but a dry pebbly bed. "For Christ's sake"—its analogies are the great central unchanging forces of �ature; like the sun, which has no variableness, neither shadow of turning. And while it is the highest motive, it is also the clearest light for our guidance as to what is right and what is wrong.

E. Mellor, The Hem of Christ's Garment, p. 87.

PULPIT, "As Mat_5:10 spoke of the blessedness of those who had suffered persecution and had endured it, so this verse speaks of the blessedness of those who are suffering from it at the moment, whether it be in act or word. Whilst Christ still keeps up the form of the Beatitudes, he speaks now in the second person, this and the following terse thus forming the transition to his directly addressing those immediately before him. His present audience was not yet among οἱδεδιωγµένοι , but might already be enduring something of the reproach and suffering now referred to. Revile ( ὀνειδίσωσιν ); Revised Version, reproach; as also the Authorized Version in Luk_6:22. "Revile" in itself implies moral ERROR in the person that reviles. �ot so ὀνειδίζειν . Our Lord purposely uses a word which includes, not only mere abuse, but also stern, and occasionally loving, rebuke. Falsely, for my sake. The comma in both the Authorized (Scrivener) and the Revised Versions after "falsely" is opposed to that interpretation (Meyer) which-closely connects ψευδόµενοι with both καθ ὑµῶν and ἕνεκεν ἐµοῦ . Ψευδόµενοι is really a modal definition of εἴπωσιν (Sevin, Weiss), and ἔνεκεν ἐµοῦ goes with the whole sentence "when men," etc. for my sake. In Luk_6:10 he had said ἕνεκεν δικαιοσύνης ; here he directly speaks of himself. In Luk_6:1-49. the phrase is transitional, "for the Son of man's sake." In Mat_4:19 he had claimed to be tile Source of power for service; here he claims to be the Object of devotion. His "Messianic consciousness" (Meyer) is, at even this early stage of his ministry, fully developed (cf. also Mat_4:17, Mat_4:22). It is possible that Heb_11:26 (vide Rendall, in loc.) and 1Pe_4:14 refer to this expression.

BIBLICAL ILLUSTRATOR, "For My sake.

For My sake

The supreme and commanding claims implied. Endeavour to understand the meaning of the words, “for my sake.” All intelligent creatures act from some consideration or other-for the “ sake “ of something. At the root of the life we are living there is a strong and dominant reason; or, if not one, several that sway us in turn. Motive in every action-money, pleasure, etc., regard for others. So that the principle which is contained in the text is by no means new or exceptional, but is as old and as wide as the world. Comes before us in its highest and most glorious application. The claims involved. We have, then, here-

I. A person. A unique person.

III. A unique person who claims to be Lord of our life. What are we to do for the sake of Christ? To labour and suffer. (Dr. Mellor.)

For My sake.

1. There is a self-assertion here, which is justified by the character and position of the speaker.

2. All beings capable of love and hatred must, if placed together, act with direct

regard to each other, and they will do many things for each other’s sake.

I. What is the nature of Jesus’ claims?

1. Jesus claims work for His sake.

2. We owe to Jesus Christ patient endurance of suffering for His sake.

3. Jesus claims cheerful and generous gifts for His sake.

4. Jesus claims attachment to life, with a readiness to die, for His sake.

5. Jesus claims the devotion of ourselves to Him.

II. Some of the means by which we may stir up ourselves to recognize these claims more cordially.

1. Distinct ideas of the person of Christ are essential to our being moved by considerations which originate in Himself.

2. Frequent meditation upon the service He has rendered.

3. In order to this we need the communion of the Holy Ghost. (S. Martin, D,D.)

The words bring before us the relation of the Christian to his living and loving Lord.

I. Let us seek clearer views of the influence of Christian motive. Christ has certain peculiar and special claims on us. There is the authority of His Godhead. The love of His incarnation and death.

II. Let us get a juster estimate of its range.

1. It bears on our efforts after personal holiness.

2. On the Christian’s work for others.

3. It extends to the enduring of suffering for conscience’ sake.

4. It applies to the sacrifices we are required to make. This principle possesses a testing power to reveal whether or not we are what we profess to be as followers of Christ. (Dr. W. M. Taylor.)

SBC, "The words of the text contain a distinct and cogent motive for religious life and service. We are to be religious men and to do religious things "for Christ’s sake."

I. The urgency of such a motive involves a very distinct doctrine concerning Christ. It has important and suggestive bearings upon His distinctive character. (1) Is it not, to say the least, a remarkable, nay a unique principle, of religious obligation? The claim is so daring, it is preferred so frequently and in such a lofty style of conscious right, He who prefers it is so intelligent and calm, so holy and so humble, that there is but one satisfactory explanation of it. There did pertain to our Lord a distinctive and Divine character, which made it congruous for the lowliest and calmest of men to claim the highest of prerogatives. (2) But clearly the urgency does not rest upon Divine prerogative merely or mainly. A deep human element enters into this claim of our Lord. He appeals to the great mystery and love of His incarnation. He solicits our religious affections by all the claims that a human embodiment of the Divine gives Him upon our human affections; thus gathering into His urgency every conceivable element of pathos and

power—Divine and human—of heaven and of earth.

II. Look at the pertinence and power of this new and peculiar motive of the religious life, and at some of the practical applications of it. It applies a new motive power which makes the truth that it teaches resistless: the sentiment of personal love for Him whose teaching we receive, the strong masterful passion that is the constraint of all true service, a power of constraint that the most selfish and sinful and indolent cannot resist. Christ urges this motive as a reason (1) for the consecration of the religious life; (2) for sacrifice and endurance; (3) for martyrdom itself.

Note (1) what a power of assurance there is in the personal and tender relationships thus established between the Master and His disciples. (2) What power of constraint such a motive exerts upon our practical religious life. (3) What a power of judgment there is in such an urgency.

H. Allon, The Vision of God, p. 339.

12 Rejoice and be glad, because great is YOURREWARD in heaven, for in the same way they persecuted the prophets who were before you.

BAR�ES, "Rejoice, and be exceeding glad - Regard it as a great privilege thus to be persecuted and to suffer - a thing not to be mourned over, but as among the chief blessings of life.

For great is your reward in heaven - That is, your reward will be great in the future world. To those who suffer most, God imparts the highest rewards. Hence, the crown of martyrdom has been thought to be the brightest that any of the redeemed shall wear; and hence many of the early Christians sought to become martyrs, and threw themselves in the way of their persecutors, that they might be put to death. They literally rejoiced, and leaped for joy, at the prospect of death for the sake of Jesus. Though God does not require us to seek persecution, yet all this shows that there is something in religion to sustain the soul which the world does not possess. Nothing but the consciousness of innocence, and the presence of God, could bear up the sufferers in the midst of these trials; and the flame, therefore, kindled to consume the martyr, has also been a bright light, showing the truth and power of the gospel of Jesus.

The prophets ... - The holy men who came to predict future events, and who were the religious teachers of the Jews. For an account of their persecution, see Heb. 11.

CLARKE, "Rejoice - In the testimony of a good conscience; for, without this, suffering has nothing but misery in it.

Be exceeding glad - leap for joy. There are several cases on record, where ,דבככיבףטוthis was literally done by the martyrs, in Queen Mary’s days.

Great is your reward in heaven - In the Talmudical tract Pirkey Aboth, are these words: “Rabbi Tarpon said, The day is short: the work is great: the laborers are slow: the Reward Is Great: and the father of the family is urgent.”

The followers of Christ are encouraged to suffer joyfully on two considerations.

1. They are thereby conformed to the prophets who went before.

2. Their reward in heaven is a great one.

God gives the grace to suffer, and then crowns that grace with glory; hence it is plain, the reward is not of debt, but of grace: Rom_6:23.

GILL, "Rejoice and be exceeding glad,.... Because of the honour put upon them, the glory they bring to Christ and his cause, by cheerfully suffering for it; and because of the glory and happiness that shall follow upon their sufferings:

for great is your reward in heaven; not of debt, but of grace; for there is no proportion or comparison between what the saints suffer for Christ, and the glory that shall be revealed in them by him; not in earth, but in heaven. Saints must not expect their reward here, but hereafter, when God himself will be their reward; he will be all in all; Christ and all his glory, glory and all the riches of it will be the reward of the inheritance, and which must needs be a "great" one. And the more to animate them to suffer with joyfulness, and to support them under all their reproaches and persecutions, it is added;

for so persecuted they the prophets which were before you; as Isaiah, Jeremiah, Zechariah, and others; which shows, that what should befall them was no new and strange thing, but what had been the lot of the most eminent servants of God in former ages.

HE�RY, "“So persecuted they the prophets that were before you, Mat_5:12. They were before you in excellency, above what you are yet arrived at; they were before you in time, that they might be examples to you of suffering affliction and of patience, Jam_5:10. They were in like manner persecuted and abused; and can you expect to go to heaven in a way by yourself? Was not Isaiah mocked for his line upon line? Elisha for his bald head? Were not all the prophets thus treated? Therefore marvel not at it as a strange thing, murmur not at it as a hard thing; it is a comfort to see the way of suffering a beaten road, and an honour to follow such leaders. That grace which was sufficient for them, to carry them through their sufferings, shall not be deficient to you.Those who are your enemies are the seed and successors of them who of old mocked the messengers of the Lord,” 2Ch_36:16; ch. 23:31; Act_7:52.

JAMISO�, "Rejoice, and be exceeding glad— “exult.” In the corresponding passage of Luke (Luk_6:22, Luk_6:23), where every indignity trying to flesh and blood is held forth as the probable lot of such as were faithful to Him, the word is even stronger than here: “leap,” as if He would have their inward transport to overpower and absorb the sense of all these affronts and sufferings; nor will anything else do it.

for great is your reward in heaven: for so persecuted they the prophets which were before you:— that is, “You do but serve yourselves heirs to their character and sufferings, and the reward will be common.”

COFFMA�, "The apostles took to heart this admonition of the Saviour to rejoice in persecutions. James (James 1:2-4), Paul (1 Timothy 3:12; Colossians 1:24), and the Twelve (Acts 5:41) were happy in persecutions. In this passage, Christ firmly underscored the principle motive undergirding human submissiveness to God. There were, in fact, three of these: love, fear, and hope of REWARD. There is nothing dishonorable about any of these motives. If there had been, Christ would not have appealed to all three. His emphasis in this place is on the hope of heaven (see under Matthew 6:9).

So persecuted they the prophets that were before you ... Christ in this place puts the same dignity upon the apostles as pertained to the prophets of the Old Testament, ranking them, in fact, higher, and showing that they also are to be heeded as inspired men. Dummelow said, "It is this possession of prophetic GIFTS by the first disciples which justifies the church in regarding the �ew Testament as the inspired word of God"[7] (Acts 11:27; 13:1; 15:32). (Also 1 Corinthians 12:28; Ephesians 2:20; 3:5; 4:11, etc.).

There are also many other �ew Testament passages which indicate most emphatically that the �ew Testament is God's true word. Some of these are Jude 1:1:3; 2 Timothy 3:17; 2 Peter 3:2; John 12:48; 1 Corinthians 14:37; Hebrews 2:1-3; Galatians 1:6-9; Revelation 22:18,19, etc.

THE RELATIO� OF THE DISCIPLES TO THE WORLD (MATT. 5:13-16)

In the Beatitudes, Christ emphasized the inner character of Christians and gave the beatitudes as identification marks of his true followers. The importance of the inner life is seen in that this was the first thing outlined. �ext, Christ turned his attention to the disciples' relation to the world.

E�D�OTE:

[7] J. R. Dummelow, op. cit., p. 640.

CALVI�, "12.Rejoice ye, and leap for joy The meaning is, a remedy is at hand, that we may not be overwhelmed by unjust reproaches: for, as SOO� as we raise our minds to heaven, we there behold vast grounds of joy, which dispel sadness. The idle reasonings of the Papists, about the word reward, which is here used, are easily

refuted: for there is not (as they dream) a mutual relation between the REWARD and merit, but the promise of the reward is free. Besides, if we consider the imperfections and faults of any good works that are done by the very best of men, there will be no work which God can judge to be worthy of reward.

We must advert once more to the phrases, on my account, or, on ACCOU�T of the Son of Man, (Luke 6:22;) and lying, shall speak every evil word against you; that he who suffers persecution for his own fault (1 Peter 2:20) may not forthwith boast that he is a martyr of Christ, as the Donatists, in ancient times, were delighted with themselves on this single ground, that the magistrates were against them. And in our own day the Anabaptists, (370) while they disturb the Church by their ravings, and slander the Gospel, boast that they are carrying the banners of Christ, when they are justly condemned. But Christ pronounces those only to be happy who are employed in defending a righteous cause.

For so did they persecute This was expressly added, that the apostles might not expect to triumph without exertion and without a contest, and might not fail, when they encountered persecutions. The restoration of all things, under the reign of Christ, being everywhere promised in Scripture, there was danger, lest they might not think of warfare, but indulge in vain and proud confidence. It is evident from other passages, that they foolishly imagined the kingdom of Christ to be filled with wealth and luxuries. (371) Christ had good reason for warning them, that, as soon as they succeeded to the place of the prophets, they must sustain the same contests in which the prophets were formerly engaged. The prophets who were before you This means not only, that the prophets were before them with respect to the order of time, but that they were of the same class with themselves, and ought therefore to be followed as their example. The notion commonly entertained, of making out nine distinct beatitudes, is too frivolous to need a long refutation.

ELLICOTT, "(12) Rejoice, and be exceeding glad.—The second word implies a glorious and exulting joy. The same combination is found, possibly as an actual echo of its use here, in 1 Peter 1:8; 1 Peter 4:13; Revelation 19:7.

Your reward.—The teaching of Luke 17:10 shows that even here the reward is not “of debt, but of grace” (Romans 4:4). It may be added that the temper to which the “reward” is promised practically excludes the possibility of such claim as of right. The reward is for those only who suffer “for righteousness, for Christ,” not for those who are CALCULATI�G on a future compensation.

In heaven.—Literally, in the heavens, as in the phrase, the “kingdom of heaven.” the plural being used possibly with reference to the Jewish belief in three (2 Corinthians 12:2) or seven heavens, more probably as implying, in its grand vagueness (like the “many mansions” of John 14:2), the absence of any space limits to the promised reward. As with the “kingdom of heaven,” so here, the word is not to be thrown forward into the far-off future, but points to the unseen eternal world which is even now present to us, and of which all true disciples of Christ are citizens (Philippians 3:20).

So persecuted they the prophets.—Zechariah the son of Jehoiada (2 Chronicles 24:21), Jeremiah (Jeremiah 11:21; Jeremiah 20:2), and the sufferers in the reign of Ahab (1 Kings 18:4), are the great historical instances. Isaiah may be added from tradition. But the words were, we can hardly doubt, true of the prophetic order as a whole. The witnesses for unwelcome truths have never had, anywhere or at any time, a light or easy task. In the words “the prophets which were before you” there is a tacit assumption that the disciples also to whom He spake were called to a prophetic work. There was to be, in part at least, a fulfilment of the old grand wish, “Would God that all the Lord’s people were prophets!” (�umbers 11:29). The Church of Christ, endowed with the Pentecostal GIFT, was to be as a prophet to the nations.

BROADUS, "Matthew 5:12. Closely connected with the preceding Rejoice, and be exceeding glad. The first is the common word for 'rejoice'; the second a rarer word, denoting great delight and exultation, which is used several times by Luke, John, and Peter. Both words are combined, as here, in 1 Peter 4:13, Revelation 19:7, and together constitute a very strong expression. Luke has 'rejoice and leap (for joy).' There is a beautiful instance of the apostles rejoicing under persecution, in Acts 5:41. For great is your reward. The 'for' would be more exactly rendered 'because,' as in all the other beatitudes. In the next clause is the word properly rendered 'for.' The form of expression, 'your REWARD,' implies a definite reward (the Greek having an article), designed for them, and kept for them in heaven, literally, the heavens. (Compare Matthew 25:34; Colossians 1:15; 1 Peter 1:4; Hebrews 11:26) As to the plural, 'the heavens,' see on "Matthew 3:2" For so they persecuted they, impersonal, as in Matthew 5:11. Alford: "For instance, Jeremiah was scourged, Jeremiah 20:2; Zechariah, son of Jehoiada, was stoned, 2 Chronicles 24:21; Isaiah, ACCORDI�G to Jewish tradition, was sawn asunder by Manasseh." Similar reference to persecutions is made in �ehemiah 9:26; Matthew 21:35, Matthew 23:32 ff.; Acts 7:52; 1 Thessalonians 2:15. The fact that the prophets were persecuted in like manner, furnishes a ground for assurance that the persons addressed will be rewarded. They are following the footsteps of the prophets, and shall, like them, have a great reward. (Compare Matthew 10:41, James 5:10) The reward is however not merited by the persecutions, but is a GIFT of God's grace.

Luke (Luke 6:24-26) here adds four woes, corresponding to the four beatitudes he has recorded. If it be thought that these would not E�TER naturally into Matthew's connection, we have to remember that each apparently gives only a sketch of what was said. (See "Matthew 5:1", Introd. to the discourse).

It will be observed that in Matthew the word 'happy' occurs nine times; but as Matthew 5:11 is substantially a repetition of Matthew 5:10, we see that there are eight beatitudes (or macarisms). Some exclude from the count that of Matthew 5:10 -as being different in tone from the othersג€”in order to make just seven, the sacred number. But this is utterly arbitrary. In fact the eight, although following each other in a sufficiently natural order, have no stiffness of arrangement. Our Lord here, and often elsewhere, speaks with a certain rhythmical movement such as is

natural to elevated sentiment; but still all is inartificial and simple.

WHEDO�, "12. Rejoice and be exceeding glad — This verse may be most easily explained by reversing the order of its clauses. As YOUR sufferings associate you with the prophets which were before you, so like their’s YOURREWARD in heaven is great; therefore Rejoice, etc.

2. Woes pronounced upon the opposite characters.

To three of these benedictions, St. Luke’s report of the discourse contains three counter woes. They are so presented as to suggest that Luke reports but a part, and that our Lord uttered an antithetic woe for each benediction.

Luke (Luke 6:24-25) pronounces a woe upon the rich and the full; that is, upon those who have made this world’s goods, or some other satisfaction, a substitute for the Gospel grace and blessedness. Their case we have sufficiently explained in our comment on Matthew 5:3.

Luke 6:25 : Woe unto you that laugh — in opposition to the penitents of Matthew 5:4. The evil of sin makes no impression upon their revelling merriment; or instead of mourning for sin, they drown the commencing grief with laughter, and perhaps riot. Christ pronounces upon them WOE a word in which grief and authority in him are combined, and in which future sorrow and vain weeping are predicted for them.

Luke 6:26 : Woe unto you when all men shall speak well of you — This woe stands opposed to the blessed, spoken of those who are reviled for righteousness’ sake in Matthew 5:11. The phrase all men (like the term the world) is used to distinguish the great ungodly mass as opposed to the righteous few. The phrase alludes to the fact that, in Jewish history, the mass of the nation — the all men — reviled the prophets, and persecuted the righteous few. Woe to that preacher who wins applause by whitewashing sin.

GUZIK, "Rejoice and be exceedingly glad: Literally, we could TRA�SLATE this phrase to say that the persecuted should "leap for joy." Why? Because the persecuted will have great REWARDin heaven, and because the persecuted are in good company: the prophets before them were also persecuted.

i. "A strong word of Hellenistic coinage, from to leap much, signifying irrepressible demonstrative gladnessIt is the joy of the Alpine climber standing on the top of the snow-clad mountain." (Bruce)

ii. Trapp names some men who did in fact rejoice and were exceedingly glad when persecuted. George Roper came to the stake leaping for joy, and hugged the stake he was to be burned at like a friend. DOCTOR Taylor leapt and danced a little as he came to his execution, saying when asked how he was, "Well, God be praised, good Master Sheriff, never better; for now I am almost homeI am even at my Father's

house." Lawrence Saunders, who with a smiling face embraced the stake of his execution and kissed it saying, "Welcome the cross of Christ, welcome everlasting life."

iii. Yet the world persecutes these good people because the values and character expressed in these Beatitudes are so opposite to the world's manner of thinking. Our persecution may not be much compared to others, but if no one speaks evil of you, are these Beatitudes traits of YOUR life?

PULPIT, "Rejoice, and be exceeding glad ( χαίρετε καὶ ἀγαλλιᾶσθε ). Our Lord uses no weaker expressions than those which describe the joy of the saints over the marriage of the Lamb (Rev_19:7). The first word expresses joy as such, the second its effect in stirring the emotions; this thought St. Luke carries still further in σκιρτήσατε . (For joy felt under persecution, cf. Act_5:41.) For great. The order of the Greek, ὅτι ὀ µισθὸς ὑµῶν πολύς , does not bear out the emphatic position assigned to "great" in the English Versions from Tyndale downwards (except Rheims), including Revised Version. Is your REWARD. The doctrine of recompense, which has so large a place in Jewish thought (for a not often-sire example, cf. 'Ab.,' 2.19, Taylor) comes also in Christ's teaching. In Mat_20:1-16 REWARD is expressly divested of its merely legal side, and exhibited as ultimately dependent on the will of the great Householder. But here it is mentioned without reference to the difficulties involved in the conception. These difficulties centre round the thought of obligation from God to man. But it may be doubted whether these difficulties are not caused by too exclusively regarding the metaphor of contracting, instead of considering the fact indicated by the metaphor. In God's kingdom every action has a corresponding effect, and this effect is the more certain in proportion as the action is in the sphere of morality. The idea of "quantity" hardly enters into the relation of such cause and effect. It is a question of moral correspondence. But such effect may not unfitly be called by the metaphors "hire," "reward," because, on the one hand, it is the result of conditions of moral service, and, on the other, such terms imply a Personal Will at the back of the effect, as well as a will on the part of the human "servant." (For the subject in other connexions, cf. Weiss, 'Bibl. Theol.,' § 32; cf. also verse 46; Mat_6:1, Mat_6:2, Mat_6:4, Mat_6:5, Mat_6:6.) In heaven. Our Lord says, "your reward is great," because the effect of your exercise of moral powers will be received in a sphere where the accidents of the surroundings will entirely correspond to moral influences. The effect of your present faithfulness, etc., will be seen in the reception Of powers of work and usefulness and enjoyment, beside which those possessed on earth will appear small. On earth the opportunities, etc., are but "few things;" hereafter they will be "many things" (Mat_25:21). For. �ot as giving a reason for the assurance of reward (apparently Meyer and Weiss), but for the command, "rejoice," and be exceeding glad, and perhaps also for the predicate "blessed." Rejoice if persecuted, for such persecutions prove you to be the true successors of the prophets, your predecessors in like faithfulness (cf. Jas_5:10). So. By reproach, e.g. Elijah (1Ki_18:17), Amos (Amo_7:12, Amo_7:13); by persecution, e.g. Hanani (2Ch_16:10), Jeremiah (Jer_37:15); by saying all manner of evil, e.g. Amos (Amo_7:10), Jeremiah (Jer_37:13), Daniel (Dan_6:13). Which were before you. Added, surely, not as a mere temporal

fact, but to indicate spiritual relationship (vide supra).

TRAPP, "VER 12. Rejoice and be exceeding glad] Leap and skip for joy, as frolicing young cattle use to do in the spring, when everything is in its prime and pride. ( ףךיספבש, Heb. רקד et Psal. cxliv. Significat proprie saltum animalium prae

luxu. Lorin. Dicuntur lascivientes pecudes ףךיספבםףךיספבםףךיספבםףךיספבם.�Beza.�Nehemiah�.�Beza.�Nehemiah�.�Beza.�Nehemiah�.�Beza.�Nehemiah�8:108:108:108:10)�Thus�)�Thus�)�Thus�)�Thus�

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about�him,�he�put�out�both�his�arms�from�his�body,�like�a�rood,�and�so�stood�steadfast,�about�him,�he�put�out�both�his�arms�from�his�body,�like�a�rood,�and�so�stood�steadfast,�about�him,�he�put�out�both�his�arms�from�his�body,�like�a�rood,�and�so�stood�steadfast,�about�him,�he�put�out�both�his�arms�from�his�body,�like�a�rood,�and�so�stood�steadfast,�

"the�joy�of�the�Lord�being�his�strength,"�not�plucking�his�arms�in�till�the�fire�had�"the�joy�of�the�Lord�being�his�strength,"�not�plucking�his�arms�in�till�the�fire�had�"the�joy�of�the�Lord�being�his�strength,"�not�plucking�his�arms�in�till�the�fire�had�"the�joy�of�the�Lord�being�his�strength,"�not�plucking�his�arms�in�till�the�fire�had�

consumed�and�burnt�them�off.�So�DOCTOR�Taylor�going�toward�his�death,�and�consumed�and�burnt�them�off.�So�DOCTOR�Taylor�going�toward�his�death,�and�consumed�and�burnt�them�off.�So�DOCTOR�Taylor�going�toward�his�death,�and�consumed�and�burnt�them�off.�So�DOCTOR�Taylor�going�toward�his�death,�and�

coming�within�a�mile�or�two�of�Hadley�(where�he�was�to�suffer),�he�leapt�and�fetched�a�coming�within�a�mile�or�two�of�Hadley�(where�he�was�to�suffer),�he�leapt�and�fetched�a�coming�within�a�mile�or�two�of�Hadley�(where�he�was�to�suffer),�he�leapt�and�fetched�a�coming�within�a�mile�or�two�of�Hadley�(where�he�was�to�suffer),�he�leapt�and�fetched�a�

frisk�or�twain,�as�men�commonly�do�in�dancing.�"Why,�Master�Doctor,"�quoth�the�frisk�or�twain,�as�men�commonly�do�in�dancing.�"Why,�Master�Doctor,"�quoth�the�frisk�or�twain,�as�men�commonly�do�in�dancing.�"Why,�Master�Doctor,"�quoth�the�frisk�or�twain,�as�men�commonly�do�in�dancing.�"Why,�Master�Doctor,"�quoth�the�

sheriff,�"how�do�you�now?"�He�answered,�"Well,�God�be�praised,�good�Master�Sheriff,�sheriff,�"how�do�you�now?"�He�answered,�"Well,�God�be�praised,�good�Master�Sheriff,�sheriff,�"how�do�you�now?"�He�answered,�"Well,�God�be�praised,�good�Master�Sheriff,�sheriff,�"how�do�you�now?"�He�answered,�"Well,�God�be�praised,�good�Master�Sheriff,�

never�better;�for�now�I�know�I�am�almost�at�home.�I�lack�not�past�two�stiles�to�go�over,�never�better;�for�now�I�know�I�am�almost�at�home.�I�lack�not�past�two�stiles�to�go�over,�never�better;�for�now�I�know�I�am�almost�at�home.�I�lack�not�past�two�stiles�to�go�over,�never�better;�for�now�I�know�I�am�almost�at�home.�I�lack�not�past�two�stiles�to�go�over,�

and�I�am�even�at�my�Father’s�house."�Likewise�Rawlins�White,�going�to�the�stake,�and�I�am�even�at�my�Father’s�house."�Likewise�Rawlins�White,�going�to�the�stake,�and�I�am�even�at�my�Father’s�house."�Likewise�Rawlins�White,�going�to�the�stake,�and�I�am�even�at�my�Father’s�house."�Likewise�Rawlins�White,�going�to�the�stake,�

whereas�before�he�was�wont�to�go�stooping,�or�rathed�crooked,�through�infirmity�of�whereas�before�he�was�wont�to�go�stooping,�or�rathed�crooked,�through�infirmity�of�whereas�before�he�was�wont�to�go�stooping,�or�rathed�crooked,�through�infirmity�of�whereas�before�he�was�wont�to�go�stooping,�or�rathed�crooked,�through�infirmity�of�

age,�having�a�sad�countenance,�and�a�very�feeble�complexion,�and�also�very�soft�in�age,�having�a�sad�countenance,�and�a�very�feeble�complexion,�and�also�very�soft�in�age,�having�a�sad�countenance,�and�a�very�feeble�complexion,�and�also�very�soft�in�age,�having�a�sad�countenance,�and�a�very�feeble�complexion,�and�also�very�soft�in�

speech�and�gesture,�speech�and�gesture,�speech�and�gesture,�speech�and�gesture,�----now�he�went�and�stretched�up�himself�bolt�upright,�and�bare�also�now�he�went�and�stretched�up�himself�bolt�upright,�and�bare�also�now�he�went�and�stretched�up�himself�bolt�upright,�and�bare�also�now�he�went�and�stretched�up�himself�bolt�upright,�and�bare�also�

a�most�pleasant�and�comfortable�countenance,�not�without�great�courage�and�audacity,�a�most�pleasant�and�comfortable�countenance,�not�without�great�courage�and�audacity,�a�most�pleasant�and�comfortable�countenance,�not�without�great�courage�and�audacity,�a�most�pleasant�and�comfortable�countenance,�not�without�great�courage�and�audacity,�

both�in�speech�and�behaviour.�(Acts�and�Mon.)�It�were�easy�to�instance�the�exceeding�both�in�speech�and�behaviour.�(Acts�and�Mon.)�It�were�easy�to�instance�the�exceeding�both�in�speech�and�behaviour.�(Acts�and�Mon.)�It�were�easy�to�instance�the�exceeding�both�in�speech�and�behaviour.�(Acts�and�Mon.)�It�were�easy�to�instance�the�exceeding�

great�joy�of�the�apostles,�Acts�great�joy�of�the�apostles,�Acts�great�joy�of�the�apostles,�Acts�great�joy�of�the�apostles,�Acts�5:415:415:415:41,�who�went�from�the�council�rejoicing�that�they�were�,�who�went�from�the�council�rejoicing�that�they�were�,�who�went�from�the�council�rejoicing�that�they�were�,�who�went�from�the�council�rejoicing�that�they�were�

so�far�honoured�as�to�be�dishonoured�for�the�name�of�Jesus;�which�Casaudon�calleth�so�far�honoured�as�to�be�dishonoured�for�the�name�of�Jesus;�which�Casaudon�calleth�so�far�honoured�as�to�be�dishonoured�for�the�name�of�Jesus;�which�Casaudon�calleth�so�far�honoured�as�to�be�dishonoured�for�the�name�of�Jesus;�which�Casaudon�calleth�

Elegantissimum�oxymoron.�So�Bradford:�"God�forgive�me,"�saith�he,�"mine�Elegantissimum�oxymoron.�So�Bradford:�"God�forgive�me,"�saith�he,�"mine�Elegantissimum�oxymoron.�So�Bradford:�"God�forgive�me,"�saith�he,�"mine�Elegantissimum�oxymoron.�So�Bradford:�"God�forgive�me,"�saith�he,�"mine�

unthankfulness�for�this�exceeding�great�mercy,�that,�among�so�many�thousands,�he�unthankfulness�for�this�exceeding�great�mercy,�that,�among�so�many�thousands,�he�unthankfulness�for�this�exceeding�great�mercy,�that,�among�so�many�thousands,�he�unthankfulness�for�this�exceeding�great�mercy,�that,�among�so�many�thousands,�he�

chooseth�me�to�be�one�in�whom�he�will�suffer."�And�in�a�letter�to�his�mother:�"For�chooseth�me�to�be�one�in�whom�he�will�suffer."�And�in�a�letter�to�his�mother:�"For�chooseth�me�to�be�one�in�whom�he�will�suffer."�And�in�a�letter�to�his�mother:�"For�chooseth�me�to�be�one�in�whom�he�will�suffer."�And�in�a�letter�to�his�mother:�"For�

Christ’s�sake�I�suffer,"�saith�he,�"and�therefore�should�be�merry�and�glad;�and�indeed,�Christ’s�sake�I�suffer,"�saith�he,�"and�therefore�should�be�merry�and�glad;�and�indeed,�Christ’s�sake�I�suffer,"�saith�he,�"and�therefore�should�be�merry�and�glad;�and�indeed,�Christ’s�sake�I�suffer,"�saith�he,�"and�therefore�should�be�merry�and�glad;�and�indeed,�

good�mother,�so�I�am,�as�ever�I�was;�yea,�never�so�merry�and�glad�was�I�as�now�I�should�good�mother,�so�I�am,�as�ever�I�was;�yea,�never�so�merry�and�glad�was�I�as�now�I�should�good�mother,�so�I�am,�as�ever�I�was;�yea,�never�so�merry�and�glad�was�I�as�now�I�should�good�mother,�so�I�am,�as�ever�I�was;�yea,�never�so�merry�and�glad�was�I�as�now�I�should�

be,�if�I�could�get�you�to�be�merry�with�me,�to�thank�God�for�me,�and�to�pray�on�this�be,�if�I�could�get�you�to�be�merry�with�me,�to�thank�God�for�me,�and�to�pray�on�this�be,�if�I�could�get�you�to�be�merry�with�me,�to�thank�God�for�me,�and�to�pray�on�this�be,�if�I�could�get�you�to�be�merry�with�me,�to�thank�God�for�me,�and�to�pray�on�this�

sort:�Ah,�good�Father,�that�dost�vouchsafe�that�my�son,�being�a�grievous�sinner�in�thy�sort:�Ah,�good�Father,�that�dost�vouchsafe�that�my�son,�being�a�grievous�sinner�in�thy�sort:�Ah,�good�Father,�that�dost�vouchsafe�that�my�son,�being�a�grievous�sinner�in�thy�sort:�Ah,�good�Father,�that�dost�vouchsafe�that�my�son,�being�a�grievous�sinner�in�thy�

sight,�should�find�this�favour�with�thee,�to�be�one�of�thy�Son’s�captains�and�men�of�war,�sight,�should�find�this�favour�with�thee,�to�be�one�of�thy�Son’s�captains�and�men�of�war,�sight,�should�find�this�favour�with�thee,�to�be�one�of�thy�Son’s�captains�and�men�of�war,�sight,�should�find�this�favour�with�thee,�to�be�one�of�thy�Son’s�captains�and�men�of�war,�

to�fight�and�suffer�for�his�Gospel’s�sake;�I�thank�thee,�and�pray�thee�in�Christ’s�name,�to�fight�and�suffer�for�his�Gospel’s�sake;�I�thank�thee,�and�pray�thee�in�Christ’s�name,�to�fight�and�suffer�for�his�Gospel’s�sake;�I�thank�thee,�and�pray�thee�in�Christ’s�name,�to�fight�and�suffer�for�his�Gospel’s�sake;�I�thank�thee,�and�pray�thee�in�Christ’s�name,�

that�thou�wouldst�forgive�him�his�sins�and�unthankfulness,�and�make�him�worthy�to�that�thou�wouldst�forgive�him�his�sins�and�unthankfulness,�and�make�him�worthy�to�that�thou�wouldst�forgive�him�his�sins�and�unthankfulness,�and�make�him�worthy�to�that�thou�wouldst�forgive�him�his�sins�and�unthankfulness,�and�make�him�worthy�to�

suffer,�not�only�imprisonment,�but�even�very�death�for�thy�truth,�religion,�and�gospel’s�suffer,�not�only�imprisonment,�but�even�very�death�for�thy�truth,�religion,�and�gospel’s�suffer,�not�only�imprisonment,�but�even�very�death�for�thy�truth,�religion,�and�gospel’s�suffer,�not�only�imprisonment,�but�even�very�death�for�thy�truth,�religion,�and�gospel’s�

sake,"�&c.�Whether�Bradford’s�mother�did�thus�or�no,�I�know�not;�but�William�sake,"�&c.�Whether�Bradford’s�mother�did�thus�or�no,�I�know�not;�but�William�sake,"�&c.�Whether�Bradford’s�mother�did�thus�or�no,�I�know�not;�but�William�sake,"�&c.�Whether�Bradford’s�mother�did�thus�or�no,�I�know�not;�but�William�

Hunter’s�mother�(that�suffered�under�Bonnet)�told�him�that�she�was�glad�that�ever�she�Hunter’s�mother�(that�suffered�under�Bonnet)�told�him�that�she�was�glad�that�ever�she�Hunter’s�mother�(that�suffered�under�Bonnet)�told�him�that�she�was�glad�that�ever�she�Hunter’s�mother�(that�suffered�under�Bonnet)�told�him�that�she�was�glad�that�ever�she�

was�so�happy�as�to�bear�such�a�child,�as�could�find�in�his�heart�to�lose�his�life�for�was�so�happy�as�to�bear�such�a�child,�as�could�find�in�his�heart�to�lose�his�life�for�was�so�happy�as�to�bear�such�a�child,�as�could�find�in�his�heart�to�lose�his�life�for�was�so�happy�as�to�bear�such�a�child,�as�could�find�in�his�heart�to�lose�his�life�for�

Christ’s�name’s�sake.�Then�William�said�to�his�mother,�"For�my�little�pain�which�I�shall�Christ’s�name’s�sake.�Then�William�said�to�his�mother,�"For�my�little�pain�which�I�shall�Christ’s�name’s�sake.�Then�William�said�to�his�mother,�"For�my�little�pain�which�I�shall�Christ’s�name’s�sake.�Then�William�said�to�his�mother,�"For�my�little�pain�which�I�shall�

suffer,�which�is�but�for�a�little�braid,�Christ�hath�promised�me�a�crown�of�joy.�May�not�suffer,�which�is�but�for�a�little�braid,�Christ�hath�promised�me�a�crown�of�joy.�May�not�suffer,�which�is�but�for�a�little�braid,�Christ�hath�promised�me�a�crown�of�joy.�May�not�suffer,�which�is�but�for�a�little�braid,�Christ�hath�promised�me�a�crown�of�joy.�May�not�

you�be�glad�of�that,�mother?"�With�that�his�mother�kneeled�down�on�her�knees,�saying,�you�be�glad�of�that,�mother?"�With�that�his�mother�kneeled�down�on�her�knees,�saying,�you�be�glad�of�that,�mother?"�With�that�his�mother�kneeled�down�on�her�knees,�saying,�you�be�glad�of�that,�mother?"�With�that�his�mother�kneeled�down�on�her�knees,�saying,�

"I�pray�God�strengthen�thee,�my�son,�to�the�end;�yea,�I�think�thee�as�well�bestowed�as�"I�pray�God�strengthen�thee,�my�son,�to�the�end;�yea,�I�think�thee�as�well�bestowed�as�"I�pray�God�strengthen�thee,�my�son,�to�the�end;�yea,�I�think�thee�as�well�bestowed�as�"I�pray�God�strengthen�thee,�my�son,�to�the�end;�yea,�I�think�thee�as�well�bestowed�as�

any�child�that�ever�I�bare."�"For,�indeed,"�as�Mr�Philpot�the�martyr�said,�"to�die�for�any�child�that�ever�I�bare."�"For,�indeed,"�as�Mr�Philpot�the�martyr�said,�"to�die�for�any�child�that�ever�I�bare."�"For,�indeed,"�as�Mr�Philpot�the�martyr�said,�"to�die�for�any�child�that�ever�I�bare."�"For,�indeed,"�as�Mr�Philpot�the�martyr�said,�"to�die�for�

Christ�is�the�greatest�promotion�that�God�can�bring�any�in�this�vale�of�misery�unto;�yea,�Christ�is�the�greatest�promotion�that�God�can�bring�any�in�this�vale�of�misery�unto;�yea,�Christ�is�the�greatest�promotion�that�God�can�bring�any�in�this�vale�of�misery�unto;�yea,�Christ�is�the�greatest�promotion�that�God�can�bring�any�in�this�vale�of�misery�unto;�yea,�

so�great�an�honour,�as�the�greatest�angel�in�heaven�is�not�permitted�to�have."�This�so�great�an�honour,�as�the�greatest�angel�in�heaven�is�not�permitted�to�have."�This�so�great�an�honour,�as�the�greatest�angel�in�heaven�is�not�permitted�to�have."�This�so�great�an�honour,�as�the�greatest�angel�in�heaven�is�not�permitted�to�have."�This�

made�John�Clerk’s�mother,�of�Melda�in�Germany�(when�she�saw�her�son�whipped�and�made�John�Clerk’s�mother,�of�Melda�in�Germany�(when�she�saw�her�son�whipped�and�made�John�Clerk’s�mother,�of�Melda�in�Germany�(when�she�saw�her�son�whipped�and�made�John�Clerk’s�mother,�of�Melda�in�Germany�(when�she�saw�her�son�whipped�and�

branded�in�the�forehead�for�opposing�the�pope’s�indulgences,�and�calling�him�branded�in�the�forehead�for�opposing�the�pope’s�indulgences,�and�calling�him�branded�in�the�forehead�for�opposing�the�pope’s�indulgences,�and�calling�him�branded�in�the�forehead�for�opposing�the�pope’s�indulgences,�and�calling�him�

Antichrist),�to�hearten�her�son,�and�cried�out,�Vivat�Christus�eiusque�insignia:�"Blessed�Antichrist),�to�hearten�her�son,�and�cried�out,�Vivat�Christus�eiusque�insignia:�"Blessed�Antichrist),�to�hearten�her�son,�and�cried�out,�Vivat�Christus�eiusque�insignia:�"Blessed�Antichrist),�to�hearten�her�son,�and�cried�out,�Vivat�Christus�eiusque�insignia:�"Blessed�

be�Christ,�and�welcome�to�these�marks�of�his."�(Scultet.�Annal.)�Constantinus,�a�citizen�be�Christ,�and�welcome�to�these�marks�of�his."�(Scultet.�Annal.)�Constantinus,�a�citizen�be�Christ,�and�welcome�to�these�marks�of�his."�(Scultet.�Annal.)�Constantinus,�a�citizen�be�Christ,�and�welcome�to�these�marks�of�his."�(Scultet.�Annal.)�Constantinus,�a�citizen�

of�Rome�(with�three�other),�being,�for�defence�of�the�gospel,�condemned�to�be�burned,�of�Rome�(with�three�other),�being,�for�defence�of�the�gospel,�condemned�to�be�burned,�of�Rome�(with�three�other),�being,�for�defence�of�the�gospel,�condemned�to�be�burned,�of�Rome�(with�three�other),�being,�for�defence�of�the�gospel,�condemned�to�be�burned,�

were�put�into�a�dungcart,�who�thereat�rejoicing,�said�that�they�were�reputed�here�the�were�put�into�a�dungcart,�who�thereat�rejoicing,�said�that�they�were�reputed�here�the�were�put�into�a�dungcart,�who�thereat�rejoicing,�said�that�they�were�reputed�here�the�were�put�into�a�dungcart,�who�thereat�rejoicing,�said�that�they�were�reputed�here�the�

excrements�of�the�world,�but�yet�their�death�was�a�sweet�odour�to�God.�When�the�chain�excrements�of�the�world,�but�yet�their�death�was�a�sweet�odour�to�God.�When�the�chain�excrements�of�the�world,�but�yet�their�death�was�a�sweet�odour�to�God.�When�the�chain�excrements�of�the�world,�but�yet�their�death�was�a�sweet�odour�to�God.�When�the�chain�

was�put�about�Alice�Driver’s�neck:�"Oh,"�said�she,�"here�is�a�goodly�neckerchief,�blessed�was�put�about�Alice�Driver’s�neck:�"Oh,"�said�she,�"here�is�a�goodly�neckerchief,�blessed�was�put�about�Alice�Driver’s�neck:�"Oh,"�said�she,�"here�is�a�goodly�neckerchief,�blessed�was�put�about�Alice�Driver’s�neck:�"Oh,"�said�she,�"here�is�a�goodly�neckerchief,�blessed�

be�God�for�it."�Algerius,�Christ’s�prisoner,�thus�dated�his�letter,�"from�the�Delectable�be�God�for�it."�Algerius,�Christ’s�prisoner,�thus�dated�his�letter,�"from�the�Delectable�be�God�for�it."�Algerius,�Christ’s�prisoner,�thus�dated�his�letter,�"from�the�Delectable�be�God�for�it."�Algerius,�Christ’s�prisoner,�thus�dated�his�letter,�"from�the�Delectable�

Orchard�of�the�Leonine�prison."�"And�I�am�in�prison�till�I�be�in�prison,"�said�Saunders.�Orchard�of�the�Leonine�prison."�"And�I�am�in�prison�till�I�be�in�prison,"�said�Saunders.�Orchard�of�the�Leonine�prison."�"And�I�am�in�prison�till�I�be�in�prison,"�said�Saunders.�Orchard�of�the�Leonine�prison."�"And�I�am�in�prison�till�I�be�in�prison,"�said�Saunders.�

(Acts�and�Mon.)�"And,�indeed,"�said�Bradford,�"I�thank�God�more�for�this�prison�than�(Acts�and�Mon.)�"And,�indeed,"�said�Bradford,�"I�thank�God�more�for�this�prison�than�(Acts�and�Mon.)�"And,�indeed,"�said�Bradford,�"I�thank�God�more�for�this�prison�than�(Acts�and�Mon.)�"And,�indeed,"�said�Bradford,�"I�thank�God�more�for�this�prison�than�

of�any�parlour,�yea,�than�of�any�pleasure�that�ever�I�had,�for�in�it�I�find�God�my�most�of�any�parlour,�yea,�than�of�any�pleasure�that�ever�I�had,�for�in�it�I�find�God�my�most�of�any�parlour,�yea,�than�of�any�pleasure�that�ever�I�had,�for�in�it�I�find�God�my�most�of�any�parlour,�yea,�than�of�any�pleasure�that�ever�I�had,�for�in�it�I�find�God�my�most�

sweet�God�always."�"After�I�came�into�prison"�(saith�Robert�Glover,�martyr,�in�a�letter�sweet�God�always."�"After�I�came�into�prison"�(saith�Robert�Glover,�martyr,�in�a�letter�sweet�God�always."�"After�I�came�into�prison"�(saith�Robert�Glover,�martyr,�in�a�letter�sweet�God�always."�"After�I�came�into�prison"�(saith�Robert�Glover,�martyr,�in�a�letter�

to�his�wife),�"and�had�reposed�myself�there�awhile,�I�wept�for�joy�and�gladness,�my�belly�to�his�wife),�"and�had�reposed�myself�there�awhile,�I�wept�for�joy�and�gladness,�my�belly�to�his�wife),�"and�had�reposed�myself�there�awhile,�I�wept�for�joy�and�gladness,�my�belly�to�his�wife),�"and�had�reposed�myself�there�awhile,�I�wept�for�joy�and�gladness,�my�belly�

full,�musing�much�of�the�great�mercies�of�God;�and�as�it�were,�thus�saying�to�myself,�full,�musing�much�of�the�great�mercies�of�God;�and�as�it�were,�thus�saying�to�myself,�full,�musing�much�of�the�great�mercies�of�God;�and�as�it�were,�thus�saying�to�myself,�full,�musing�much�of�the�great�mercies�of�God;�and�as�it�were,�thus�saying�to�myself,�

Lord,�who�am�I,�on�whom�thou�shouldst�bestow�this�great�mercy,�to�be�numbered�Lord,�who�am�I,�on�whom�thou�shouldst�bestow�this�great�mercy,�to�be�numbered�Lord,�who�am�I,�on�whom�thou�shouldst�bestow�this�great�mercy,�to�be�numbered�Lord,�who�am�I,�on�whom�thou�shouldst�bestow�this�great�mercy,�to�be�numbered�

among�the�saints�that�suffer�for�thy�gospel�sake?"�"And�I�was�carried�to�the�coal�house,"�among�the�saints�that�suffer�for�thy�gospel�sake?"�"And�I�was�carried�to�the�coal�house,"�among�the�saints�that�suffer�for�thy�gospel�sake?"�"And�I�was�carried�to�the�coal�house,"�among�the�saints�that�suffer�for�thy�gospel�sake?"�"And�I�was�carried�to�the�coal�house,"�

saith�Mr�Philpot,�"where�I�and�my�six�fellows�do�rouse�together�in�the�straw�as�saith�Mr�Philpot,�"where�I�and�my�six�fellows�do�rouse�together�in�the�straw�as�saith�Mr�Philpot,�"where�I�and�my�six�fellows�do�rouse�together�in�the�straw�as�saith�Mr�Philpot,�"where�I�and�my�six�fellows�do�rouse�together�in�the�straw�as�

cheerfully,�we�thank�God,�as�others�do�in�their�beds�of�down."�And�in�another�letter�to�cheerfully,�we�thank�God,�as�others�do�in�their�beds�of�down."�And�in�another�letter�to�cheerfully,�we�thank�God,�as�others�do�in�their�beds�of�down."�And�in�another�letter�to�cheerfully,�we�thank�God,�as�others�do�in�their�beds�of�down."�And�in�another�letter�to�

the�Lady�Vane:�"I�am�now�in�the�coal�house,�a�dark�and�ugly�prison�as�any�is�about�the�Lady�Vane:�"I�am�now�in�the�coal�house,�a�dark�and�ugly�prison�as�any�is�about�the�Lady�Vane:�"I�am�now�in�the�coal�house,�a�dark�and�ugly�prison�as�any�is�about�the�Lady�Vane:�"I�am�now�in�the�coal�house,�a�dark�and�ugly�prison�as�any�is�about�

London;�but�my�dark�body�of�sin�hath�well�deserved�the�same,�&c.�And�I�thank�the�London;�but�my�dark�body�of�sin�hath�well�deserved�the�same,�&c.�And�I�thank�the�London;�but�my�dark�body�of�sin�hath�well�deserved�the�same,�&c.�And�I�thank�the�London;�but�my�dark�body�of�sin�hath�well�deserved�the�same,�&c.�And�I�thank�the�

Lord,�I�am�not�alone,�but�have�six�other�faithful�companions,�who,�in�our�darkness,�do�Lord,�I�am�not�alone,�but�have�six�other�faithful�companions,�who,�in�our�darkness,�do�Lord,�I�am�not�alone,�but�have�six�other�faithful�companions,�who,�in�our�darkness,�do�Lord,�I�am�not�alone,�but�have�six�other�faithful�companions,�who,�in�our�darkness,�do�

cheerfully�sing�hymns�and�praises�to�God�for�his�great�goodness.�We�are�so�joyful,�that�cheerfully�sing�hymns�and�praises�to�God�for�his�great�goodness.�We�are�so�joyful,�that�cheerfully�sing�hymns�and�praises�to�God�for�his�great�goodness.�We�are�so�joyful,�that�cheerfully�sing�hymns�and�praises�to�God�for�his�great�goodness.�We�are�so�joyful,�that�

I�wish�you�part�of�my�joy,"�&c.�"Good�brethren,"�said�William�Tims,�martyr,�"I�am�kept�I�wish�you�part�of�my�joy,"�&c.�"Good�brethren,"�said�William�Tims,�martyr,�"I�am�kept�I�wish�you�part�of�my�joy,"�&c.�"Good�brethren,"�said�William�Tims,�martyr,�"I�am�kept�I�wish�you�part�of�my�joy,"�&c.�"Good�brethren,"�said�William�Tims,�martyr,�"I�am�kept�

alone,�and�yet�I�thank�God,�he�comforteth�me�past�all�the�comfort�of�any�man;�for�I�was�alone,�and�yet�I�thank�God,�he�comforteth�me�past�all�the�comfort�of�any�man;�for�I�was�alone,�and�yet�I�thank�God,�he�comforteth�me�past�all�the�comfort�of�any�man;�for�I�was�alone,�and�yet�I�thank�God,�he�comforteth�me�past�all�the�comfort�of�any�man;�for�I�was�

never�merrier�in�Christ."�"You�shall�be�whipped�and�burned�for�this�gear,�I�think,"�said�never�merrier�in�Christ."�"You�shall�be�whipped�and�burned�for�this�gear,�I�think,"�said�never�merrier�in�Christ."�"You�shall�be�whipped�and�burned�for�this�gear,�I�think,"�said�never�merrier�in�Christ."�"You�shall�be�whipped�and�burned�for�this�gear,�I�think,"�said�

one�Mr�Foster�to�John�Fortune,�martyr.�To�whom�he�replied,�"If�you�knew�how�these�one�Mr�Foster�to�John�Fortune,�martyr.�To�whom�he�replied,�"If�you�knew�how�these�one�Mr�Foster�to�John�Fortune,�martyr.�To�whom�he�replied,�"If�you�knew�how�these�one�Mr�Foster�to�John�Fortune,�martyr.�To�whom�he�replied,�"If�you�knew�how�these�

words�rejoice�mine�heart,�you�would�not�have�spoken�them."�"Why,"�quoth�Foster,�words�rejoice�mine�heart,�you�would�not�have�spoken�them."�"Why,"�quoth�Foster,�words�rejoice�mine�heart,�you�would�not�have�spoken�them."�"Why,"�quoth�Foster,�words�rejoice�mine�heart,�you�would�not�have�spoken�them."�"Why,"�quoth�Foster,�

"thou�fool,�dost�thou�rejoice�in�whipping?"�"Yea,"�said�Fortune,�"for�it�is�written�in�the�"thou�fool,�dost�thou�rejoice�in�whipping?"�"Yea,"�said�Fortune,�"for�it�is�written�in�the�"thou�fool,�dost�thou�rejoice�in�whipping?"�"Yea,"�said�Fortune,�"for�it�is�written�in�the�"thou�fool,�dost�thou�rejoice�in�whipping?"�"Yea,"�said�Fortune,�"for�it�is�written�in�the�

Scriptures,�and�Christ�saith,�‘Ye�shall�be�whipped�for�my�name’s�sake.’�And�since�the�Scriptures,�and�Christ�saith,�‘Ye�shall�be�whipped�for�my�name’s�sake.’�And�since�the�Scriptures,�and�Christ�saith,�‘Ye�shall�be�whipped�for�my�name’s�sake.’�And�since�the�Scriptures,�and�Christ�saith,�‘Ye�shall�be�whipped�for�my�name’s�sake.’�And�since�the�

time�that�the�sword�of�tyranny�came�into�your�hand,�I�heard�of�none�that�was�whipped:�time�that�the�sword�of�tyranny�came�into�your�hand,�I�heard�of�none�that�was�whipped:�time�that�the�sword�of�tyranny�came�into�your�hand,�I�heard�of�none�that�was�whipped:�time�that�the�sword�of�tyranny�came�into�your�hand,�I�heard�of�none�that�was�whipped:�

happy�were�I�if�I�had�the�maiden�head�of�this�persecution."�William�Walsey�was�so�happy�were�I�if�I�had�the�maiden�head�of�this�persecution."�William�Walsey�was�so�happy�were�I�if�I�had�the�maiden�head�of�this�persecution."�William�Walsey�was�so�happy�were�I�if�I�had�the�maiden�head�of�this�persecution."�William�Walsey�was�so�

desirous�to�glorify�God�with�his�suffering,�that�being�wonderful�sore�tormented�in�desirous�to�glorify�God�with�his�suffering,�that�being�wonderful�sore�tormented�in�desirous�to�glorify�God�with�his�suffering,�that�being�wonderful�sore�tormented�in�desirous�to�glorify�God�with�his�suffering,�that�being�wonderful�sore�tormented�in�

prison�with�toothache,�he�feared�nothing�more�than�that�he�should�depart�before�the�prison�with�toothache,�he�feared�nothing�more�than�that�he�should�depart�before�the�prison�with�toothache,�he�feared�nothing�more�than�that�he�should�depart�before�the�prison�with�toothache,�he�feared�nothing�more�than�that�he�should�depart�before�the�

day�of�his�execution�(which�he�called�his�glad�day)�were�come.�Anthony�Person,�with�a�day�of�his�execution�(which�he�called�his�glad�day)�were�come.�Anthony�Person,�with�a�day�of�his�execution�(which�he�called�his�glad�day)�were�come.�Anthony�Person,�with�a�day�of�his�execution�(which�he�called�his�glad�day)�were�come.�Anthony�Person,�with�a�

cheerful�countenance,�embraced�the�stake�whereat�he�was�to�be�burned,�and�kissing�it,�cheerful�countenance,�embraced�the�stake�whereat�he�was�to�be�burned,�and�kissing�it,�cheerful�countenance,�embraced�the�stake�whereat�he�was�to�be�burned,�and�kissing�it,�cheerful�countenance,�embraced�the�stake�whereat�he�was�to�be�burned,�and�kissing�it,�

said,�"Now�welcome,�mine�own�sweet�wife,�for�this�day�shall�thou�and�I�be�married�said,�"Now�welcome,�mine�own�sweet�wife,�for�this�day�shall�thou�and�I�be�married�said,�"Now�welcome,�mine�own�sweet�wife,�for�this�day�shall�thou�and�I�be�married�said,�"Now�welcome,�mine�own�sweet�wife,�for�this�day�shall�thou�and�I�be�married�

together�in�the�love�and�peace�of�God."�Lawrence�Saunders�took�the�stake�to�which�he�together�in�the�love�and�peace�of�God."�Lawrence�Saunders�took�the�stake�to�which�he�together�in�the�love�and�peace�of�God."�Lawrence�Saunders�took�the�stake�to�which�he�together�in�the�love�and�peace�of�God."�Lawrence�Saunders�took�the�stake�to�which�he�

should�be�chained�in�his�arms,�and�kissed�it,�saying,�"Welcome�the�cross�of�Christ;�should�be�chained�in�his�arms,�and�kissed�it,�saying,�"Welcome�the�cross�of�Christ;�should�be�chained�in�his�arms,�and�kissed�it,�saying,�"Welcome�the�cross�of�Christ;�should�be�chained�in�his�arms,�and�kissed�it,�saying,�"Welcome�the�cross�of�Christ;�

welcome�everlasting�life."�Walter�Mill,�Scot,�being�put�to�the�stake,�ascended�gladly,�welcome�everlasting�life."�Walter�Mill,�Scot,�being�put�to�the�stake,�ascended�gladly,�welcome�everlasting�life."�Walter�Mill,�Scot,�being�put�to�the�stake,�ascended�gladly,�welcome�everlasting�life."�Walter�Mill,�Scot,�being�put�to�the�stake,�ascended�gladly,�

saying,�"�Introibo�altare�Dei�I�will�go�to�rise�to�God."�John�Noyes,�martyr,�took�up�a�saying,�"�Introibo�altare�Dei�I�will�go�to�rise�to�God."�John�Noyes,�martyr,�took�up�a�saying,�"�Introibo�altare�Dei�I�will�go�to�rise�to�God."�John�Noyes,�martyr,�took�up�a�saying,�"�Introibo�altare�Dei�I�will�go�to�rise�to�God."�John�Noyes,�martyr,�took�up�a�

fagot�at�the�fire,�and�kissed�it,�and�said,�"Blessed�be�the�time�that�ever�I�was�born�to�fagot�at�the�fire,�and�kissed�it,�and�said,�"Blessed�be�the�time�that�ever�I�was�born�to�fagot�at�the�fire,�and�kissed�it,�and�said,�"Blessed�be�the�time�that�ever�I�was�born�to�fagot�at�the�fire,�and�kissed�it,�and�said,�"Blessed�be�the�time�that�ever�I�was�born�to�

come�to�this."�Denly�sang�in�the�fire�at�Uxbridge:�so�did�George�Carpenter,�the�come�to�this."�Denly�sang�in�the�fire�at�Uxbridge:�so�did�George�Carpenter,�the�come�to�this."�Denly�sang�in�the�fire�at�Uxbridge:�so�did�George�Carpenter,�the�come�to�this."�Denly�sang�in�the�fire�at�Uxbridge:�so�did�George�Carpenter,�the�

Bavarian�martyr:�so�did�Wolfgangus�Schuh,�a�German;�when�he�ENTERED�into�the�Bavarian�martyr:�so�did�Wolfgangus�Schuh,�a�German;�when�he�ENTERED�into�the�Bavarian�martyr:�so�did�Wolfgangus�Schuh,�a�German;�when�he�ENTERED�into�the�Bavarian�martyr:�so�did�Wolfgangus�Schuh,�a�German;�when�he�ENTERED�into�the�

place�heaped�up�with�fagots�and�wood,�he�sang,�"�Laetatus�sum�in�his�quae�dicta�sunt�place�heaped�up�with�fagots�and�wood,�he�sang,�"�Laetatus�sum�in�his�quae�dicta�sunt�place�heaped�up�with�fagots�and�wood,�he�sang,�"�Laetatus�sum�in�his�quae�dicta�sunt�place�heaped�up�with�fagots�and�wood,�he�sang,�"�Laetatus�sum�in�his�quae�dicta�sunt�

mihi,�In�domum�Domini�ibimus."�"I�have�rejoiced�in�this�passage�which�said�to�me,�I�mihi,�In�domum�Domini�ibimus."�"I�have�rejoiced�in�this�passage�which�said�to�me,�I�mihi,�In�domum�Domini�ibimus."�"I�have�rejoiced�in�this�passage�which�said�to�me,�I�mihi,�In�domum�Domini�ibimus."�"I�have�rejoiced�in�this�passage�which�said�to�me,�I�

will�go�to�the�house�of�the�Lord."�(Scultet.�Annal.)�Two�Austin�monks�at�Bruxelles,�A.�will�go�to�the�house�of�the�Lord."�(Scultet.�Annal.)�Two�Austin�monks�at�Bruxelles,�A.�will�go�to�the�house�of�the�Lord."�(Scultet.�Annal.)�Two�Austin�monks�at�Bruxelles,�A.�will�go�to�the�house�of�the�Lord."�(Scultet.�Annal.)�Two�Austin�monks�at�Bruxelles,�A.�

D.�D.�D.�D.�1523152315231523�(the�first�among�the�Lutherans�that�suffered�for�religion),�being�fastened�to��(the�first�among�the�Lutherans�that�suffered�for�religion),�being�fastened�to��(the�first�among�the�Lutherans�that�suffered�for�religion),�being�fastened�to��(the�first�among�the�Lutherans�that�suffered�for�religion),�being�fastened�to�

the�stake�to�be�burnt,�sang�Te�Deum�and�the�Creed.�Others�clapped�their�hands�in�the�the�stake�to�be�burnt,�sang�Te�Deum�and�the�Creed.�Others�clapped�their�hands�in�the�the�stake�to�be�burnt,�sang�Te�Deum�and�the�Creed.�Others�clapped�their�hands�in�the�the�stake�to�be�burnt,�sang�Te�Deum�and�the�Creed.�Others�clapped�their�hands�in�the�

flames�in�token�of�triumph;�as�Hawks�and�Smith,�and�five�martyrs�burnt�together�by�flames�in�token�of�triumph;�as�Hawks�and�Smith,�and�five�martyrs�burnt�together�by�flames�in�token�of�triumph;�as�Hawks�and�Smith,�and�five�martyrs�burnt�together�by�flames�in�token�of�triumph;�as�Hawks�and�Smith,�and�five�martyrs�burnt�together�by�

Bonner.�Bainham�at�the�stake,�and�in�the�midst�of�the�flame�(which�had�half�consumed�Bonner.�Bainham�at�the�stake,�and�in�the�midst�of�the�flame�(which�had�half�consumed�Bonner.�Bainham�at�the�stake,�and�in�the�midst�of�the�flame�(which�had�half�consumed�Bonner.�Bainham�at�the�stake,�and�in�the�midst�of�the�flame�(which�had�half�consumed�

his�arms�and�his�legs),�spake�these�words,�"O�ye�Papists,�behold,�ye�look�for�miracles:�his�arms�and�his�legs),�spake�these�words,�"O�ye�Papists,�behold,�ye�look�for�miracles:�his�arms�and�his�legs),�spake�these�words,�"O�ye�Papists,�behold,�ye�look�for�miracles:�his�arms�and�his�legs),�spake�these�words,�"O�ye�Papists,�behold,�ye�look�for�miracles:�

here�you�may�see�a�miracle:�for�in�this�fire�I�feel�no�more�pain�than�if�I�were�in�a�bed�of�here�you�may�see�a�miracle:�for�in�this�fire�I�feel�no�more�pain�than�if�I�were�in�a�bed�of�here�you�may�see�a�miracle:�for�in�this�fire�I�feel�no�more�pain�than�if�I�were�in�a�bed�of�here�you�may�see�a�miracle:�for�in�this�fire�I�feel�no�more�pain�than�if�I�were�in�a�bed�of�

down;�but�it�is�to�me�as�a�bed�of�roses."�(Acts�and�Mon.)�Now�what�was�it�else�whereby�down;�but�it�is�to�me�as�a�bed�of�roses."�(Acts�and�Mon.)�Now�what�was�it�else�whereby�down;�but�it�is�to�me�as�a�bed�of�roses."�(Acts�and�Mon.)�Now�what�was�it�else�whereby�down;�but�it�is�to�me�as�a�bed�of�roses."�(Acts�and�Mon.)�Now�what�was�it�else�whereby�

those�worthies�(of�whom�the�world�was�not�worthy)�quenched�the�violence�of�the�fire,�those�worthies�(of�whom�the�world�was�not�worthy)�quenched�the�violence�of�the�fire,�those�worthies�(of�whom�the�world�was�not�worthy)�quenched�the�violence�of�the�fire,�those�worthies�(of�whom�the�world�was�not�worthy)�quenched�the�violence�of�the�fire,�

and�out�of�weakness�were�made�strong?�Was�it�not�by�their�heroic�and�impregnable�and�out�of�weakness�were�made�strong?�Was�it�not�by�their�heroic�and�impregnable�and�out�of�weakness�were�made�strong?�Was�it�not�by�their�heroic�and�impregnable�and�out�of�weakness�were�made�strong?�Was�it�not�by�their�heroic�and�impregnable�

faith�causing�them�to�endure,�as�seeing�him�that�is�invisible,�and�having�respect,�as�faith�causing�them�to�endure,�as�seeing�him�that�is�invisible,�and�having�respect,�as�faith�causing�them�to�endure,�as�seeing�him�that�is�invisible,�and�having�respect,�as�faith�causing�them�to�endure,�as�seeing�him�that�is�invisible,�and�having�respect,�as�

Moses,�to�the�recompence�of�REWARD!�Hebrews�Moses,�to�the�recompence�of�REWARD!�Hebrews�Moses,�to�the�recompence�of�REWARD!�Hebrews�Moses,�to�the�recompence�of�REWARD!�Hebrews�11:2611:2611:2611:26----27272727....

For�great�is�your�reward�in�heaven]�God�is�a�liberal�PAYMASTER,�and�no�small�For�great�is�your�reward�in�heaven]�God�is�a�liberal�PAYMASTER,�and�no�small�For�great�is�your�reward�in�heaven]�God�is�a�liberal�PAYMASTER,�and�no�small�For�great�is�your�reward�in�heaven]�God�is�a�liberal�PAYMASTER,�and�no�small�

things�can�fall�from�so�great�a�hand�as�his.�"Oh�that�joy!�O�my�God,�when�shall�I�be�with�things�can�fall�from�so�great�a�hand�as�his.�"Oh�that�joy!�O�my�God,�when�shall�I�be�with�things�can�fall�from�so�great�a�hand�as�his.�"Oh�that�joy!�O�my�God,�when�shall�I�be�with�things�can�fall�from�so�great�a�hand�as�his.�"Oh�that�joy!�O�my�God,�when�shall�I�be�with�

thee?"�said�a�dying�peer�of�this�realm�(the�Lord�Harrington).�So�great�is�that�joy,�that�thee?"�said�a�dying�peer�of�this�realm�(the�Lord�Harrington).�So�great�is�that�joy,�that�thee?"�said�a�dying�peer�of�this�realm�(the�Lord�Harrington).�So�great�is�that�joy,�that�thee?"�said�a�dying�peer�of�this�realm�(the�Lord�Harrington).�So�great�is�that�joy,�that�

we�are�said�to�ENTER�into�it,�it�is�too�full�to�enter�into�us,�Matthew�we�are�said�to�ENTER�into�it,�it�is�too�full�to�enter�into�us,�Matthew�we�are�said�to�ENTER�into�it,�it�is�too�full�to�enter�into�us,�Matthew�we�are�said�to�ENTER�into�it,�it�is�too�full�to�enter�into�us,�Matthew�25:2125:2125:2125:21.�Elias,�when�.�Elias,�when�.�Elias,�when�.�Elias,�when�

he�was�to�enter�into�it,�feared�not�the�fiery�chariots�that�came�to�fetch�him,�but�through�he�was�to�enter�into�it,�feared�not�the�fiery�chariots�that�came�to�fetch�him,�but�through�he�was�to�enter�into�it,�feared�not�the�fiery�chariots�that�came�to�fetch�him,�but�through�he�was�to�enter�into�it,�feared�not�the�fiery�chariots�that�came�to�fetch�him,�but�through�

desire�of�those�heavenly�happinesses,�waxed�bold�against�those�terrible�things,�Atque�desire�of�those�heavenly�happinesses,�waxed�bold�against�those�terrible�things,�Atque�desire�of�those�heavenly�happinesses,�waxed�bold�against�those�terrible�things,�Atque�desire�of�those�heavenly�happinesses,�waxed�bold�against�those�terrible�things,�Atque�

hoc�in�carne�adhuc�vivens�(it�is�St�Basil’s�observation);�and�this�he�did�while�he�was�as�hoc�in�carne�adhuc�vivens�(it�is�St�Basil’s�observation);�and�this�he�did�while�he�was�as�hoc�in�carne�adhuc�vivens�(it�is�St�Basil’s�observation);�and�this�he�did�while�he�was�as�hoc�in�carne�adhuc�vivens�(it�is�St�Basil’s�observation);�and�this�he�did�while�he�was�as�

yet�in�the�flesh.�Contra�horrenda�audax�fuit,�et�cum�gaudio�flammeos�currus�inscendit.�yet�in�the�flesh.�Contra�horrenda�audax�fuit,�et�cum�gaudio�flammeos�currus�inscendit.�yet�in�the�flesh.�Contra�horrenda�audax�fuit,�et�cum�gaudio�flammeos�currus�inscendit.�yet�in�the�flesh.�Contra�horrenda�audax�fuit,�et�cum�gaudio�flammeos�currus�inscendit.�

(Basil.)�For�he�had�oculum�in�metam�(which�was�Ludovicus�Vives�his�motto),�his�eye�(Basil.)�For�he�had�oculum�in�metam�(which�was�Ludovicus�Vives�his�motto),�his�eye�(Basil.)�For�he�had�oculum�in�metam�(which�was�Ludovicus�Vives�his�motto),�his�eye�(Basil.)�For�he�had�oculum�in�metam�(which�was�Ludovicus�Vives�his�motto),�his�eye�

upon�the�mark;�he�pressed�forward�toward�the�high�prize,�with�Paul,�Philippians�upon�the�mark;�he�pressed�forward�toward�the�high�prize,�with�Paul,�Philippians�upon�the�mark;�he�pressed�forward�toward�the�high�prize,�with�Paul,�Philippians�upon�the�mark;�he�pressed�forward�toward�the�high�prize,�with�Paul,�Philippians�3:143:143:143:14;�;�;�;�

and�looking�through�the�terror�of�the�fire,�saw�heaven�beyond�it;�and�this�made�him�so�and�looking�through�the�terror�of�the�fire,�saw�heaven�beyond�it;�and�this�made�him�so�and�looking�through�the�terror�of�the�fire,�saw�heaven�beyond�it;�and�this�made�him�so�and�looking�through�the�terror�of�the�fire,�saw�heaven�beyond�it;�and�this�made�him�so�

valiant,�so�violent�for�the�kingdom.�A�Dutch�martyr,�feeling�the�flame�to�come�to�his�valiant,�so�violent�for�the�kingdom.�A�Dutch�martyr,�feeling�the�flame�to�come�to�his�valiant,�so�violent�for�the�kingdom.�A�Dutch�martyr,�feeling�the�flame�to�come�to�his�valiant,�so�violent�for�the�kingdom.�A�Dutch�martyr,�feeling�the�flame�to�come�to�his�

beard:�"Ah,"�said�he,�"what�a�small�pain�is�this�to�be�compared�to�the�glory�to�come."�beard:�"Ah,"�said�he,�"what�a�small�pain�is�this�to�be�compared�to�the�glory�to�come."�beard:�"Ah,"�said�he,�"what�a�small�pain�is�this�to�be�compared�to�the�glory�to�come."�beard:�"Ah,"�said�he,�"what�a�small�pain�is�this�to�be�compared�to�the�glory�to�come."�

Hellen�Stirk,�a�Scotch�woman,�to�her�husband�at�the�place�of�execution�spoke�thus,�Hellen�Stirk,�a�Scotch�woman,�to�her�husband�at�the�place�of�execution�spoke�thus,�Hellen�Stirk,�a�Scotch�woman,�to�her�husband�at�the�place�of�execution�spoke�thus,�Hellen�Stirk,�a�Scotch�woman,�to�her�husband�at�the�place�of�execution�spoke�thus,�

"Husband,�rejoice;�for�we�have�lived�together�many�joyful�days,�but�this�day�in�which�we�"Husband,�rejoice;�for�we�have�lived�together�many�joyful�days,�but�this�day�in�which�we�"Husband,�rejoice;�for�we�have�lived�together�many�joyful�days,�but�this�day�in�which�we�"Husband,�rejoice;�for�we�have�lived�together�many�joyful�days,�but�this�day�in�which�we�

must�die�ought�to�be�most�joyful�to�us�both,�because�we�must�have�joy�for�ever;�must�die�ought�to�be�most�joyful�to�us�both,�because�we�must�have�joy�for�ever;�must�die�ought�to�be�most�joyful�to�us�both,�because�we�must�have�joy�for�ever;�must�die�ought�to�be�most�joyful�to�us�both,�because�we�must�have�joy�for�ever;�

therefore�I�will�not�bid�you�good�night,�for�we�shall�suddenly�meet�within�the�kingdom�therefore�I�will�not�bid�you�good�night,�for�we�shall�suddenly�meet�within�the�kingdom�therefore�I�will�not�bid�you�good�night,�for�we�shall�suddenly�meet�within�the�kingdom�therefore�I�will�not�bid�you�good�night,�for�we�shall�suddenly�meet�within�the�kingdom�

of�heaven."�The�subscription�of�Mistress�Ann�Askew�to�her�confession�was�this,�of�heaven."�The�subscription�of�Mistress�Ann�Askew�to�her�confession�was�this,�of�heaven."�The�subscription�of�Mistress�Ann�Askew�to�her�confession�was�this,�of�heaven."�The�subscription�of�Mistress�Ann�Askew�to�her�confession�was�this,�

"Written�by�me,�Ann�Askew,�that�neither�wisheth�for�death�nor�feareth�his�might,�and�"Written�by�me,�Ann�Askew,�that�neither�wisheth�for�death�nor�feareth�his�might,�and�"Written�by�me,�Ann�Askew,�that�neither�wisheth�for�death�nor�feareth�his�might,�and�"Written�by�me,�Ann�Askew,�that�neither�wisheth�for�death�nor�feareth�his�might,�and�

as�merry�as�one�that�is�bound�toward�heaven."�"Oh,�how�my�heart�leapeth�for�joy,"�said�as�merry�as�one�that�is�bound�toward�heaven."�"Oh,�how�my�heart�leapeth�for�joy,"�said�as�merry�as�one�that�is�bound�toward�heaven."�"Oh,�how�my�heart�leapeth�for�joy,"�said�as�merry�as�one�that�is�bound�toward�heaven."�"Oh,�how�my�heart�leapeth�for�joy,"�said�

Mr�Philpot,�"that�I�am�so�near�the�apprehension�of�eternal�life.�God�forgive�me�mine�Mr�Philpot,�"that�I�am�so�near�the�apprehension�of�eternal�life.�God�forgive�me�mine�Mr�Philpot,�"that�I�am�so�near�the�apprehension�of�eternal�life.�God�forgive�me�mine�Mr�Philpot,�"that�I�am�so�near�the�apprehension�of�eternal�life.�God�forgive�me�mine�

unthankfulness�and�unworthiness�of�so�great�glory.�I�have�so�much�joy�of�the�unthankfulness�and�unworthiness�of�so�great�glory.�I�have�so�much�joy�of�the�unthankfulness�and�unworthiness�of�so�great�glory.�I�have�so�much�joy�of�the�unthankfulness�and�unworthiness�of�so�great�glory.�I�have�so�much�joy�of�the�

REWARD�prepared�for�me,�most�wretched�sinner,�that�though�I�be�in�place�of�REWARD�prepared�for�me,�most�wretched�sinner,�that�though�I�be�in�place�of�REWARD�prepared�for�me,�most�wretched�sinner,�that�though�I�be�in�place�of�REWARD�prepared�for�me,�most�wretched�sinner,�that�though�I�be�in�place�of�

darkness�and�mourning,�yet�I�cannot�lament;�but�both�night�and�day�am�so�joyful,�as�darkness�and�mourning,�yet�I�cannot�lament;�but�both�night�and�day�am�so�joyful,�as�darkness�and�mourning,�yet�I�cannot�lament;�but�both�night�and�day�am�so�joyful,�as�darkness�and�mourning,�yet�I�cannot�lament;�but�both�night�and�day�am�so�joyful,�as�

though�under�no�cross�at�all;�yea,�in�all�the�days�of�my�life�I�was�never�so�merry,�the�though�under�no�cross�at�all;�yea,�in�all�the�days�of�my�life�I�was�never�so�merry,�the�though�under�no�cross�at�all;�yea,�in�all�the�days�of�my�life�I�was�never�so�merry,�the�though�under�no�cross�at�all;�yea,�in�all�the�days�of�my�life�I�was�never�so�merry,�the�

name�of�the�Lord�be�praised�therefore�for�ever�and�ever;�and�he�pardon�mine�name�of�the�Lord�be�praised�therefore�for�ever�and�ever;�and�he�pardon�mine�name�of�the�Lord�be�praised�therefore�for�ever�and�ever;�and�he�pardon�mine�name�of�the�Lord�be�praised�therefore�for�ever�and�ever;�and�he�pardon�mine�

unthankfulness.�The�Lord�wondereth,"�saith�he�in�another�place,�"how�we�can�be�so�unthankfulness.�The�Lord�wondereth,"�saith�he�in�another�place,�"how�we�can�be�so�unthankfulness.�The�Lord�wondereth,"�saith�he�in�another�place,�"how�we�can�be�so�unthankfulness.�The�Lord�wondereth,"�saith�he�in�another�place,�"how�we�can�be�so�

merry�in�such�extreme�misery:�but�our�God�is�omnipotent,�which�turneth�misery�into�merry�in�such�extreme�misery:�but�our�God�is�omnipotent,�which�turneth�misery�into�merry�in�such�extreme�misery:�but�our�God�is�omnipotent,�which�turneth�misery�into�merry�in�such�extreme�misery:�but�our�God�is�omnipotent,�which�turneth�misery�into�

felicity.�Believe�me,�there�is�no�such�joy�in�the�world�as�the�people�of�Christ�have�under�felicity.�Believe�me,�there�is�no�such�joy�in�the�world�as�the�people�of�Christ�have�under�felicity.�Believe�me,�there�is�no�such�joy�in�the�world�as�the�people�of�Christ�have�under�felicity.�Believe�me,�there�is�no�such�joy�in�the�world�as�the�people�of�Christ�have�under�

the�cross.�I�speak�by�experience,�&c.�To�this�joy�all�other�being�compared,�are�but�the�cross.�I�speak�by�experience,�&c.�To�this�joy�all�other�being�compared,�are�but�the�cross.�I�speak�by�experience,�&c.�To�this�joy�all�other�being�compared,�are�but�the�cross.�I�speak�by�experience,�&c.�To�this�joy�all�other�being�compared,�are�but�

mournings,�all�delight�sorrows,�all�sweetness�sour,�all�beauty�filth,�and,�finally,�all�things�mournings,�all�delight�sorrows,�all�sweetness�sour,�all�beauty�filth,�and,�finally,�all�things�mournings,�all�delight�sorrows,�all�sweetness�sour,�all�beauty�filth,�and,�finally,�all�things�mournings,�all�delight�sorrows,�all�sweetness�sour,�all�beauty�filth,�and,�finally,�all�things�

counted�pleasant�are�tediousness."�Great,�then,�we�see,�is�their�REWARD�in�earth�that�counted�pleasant�are�tediousness."�Great,�then,�we�see,�is�their�REWARD�in�earth�that�counted�pleasant�are�tediousness."�Great,�then,�we�see,�is�their�REWARD�in�earth�that�counted�pleasant�are�tediousness."�Great,�then,�we�see,�is�their�REWARD�in�earth�that�

suffer�for�Christ:�they�have�heaven�beforehand,�they�rejoice�in�tribulation,�with�joy�suffer�for�Christ:�they�have�heaven�beforehand,�they�rejoice�in�tribulation,�with�joy�suffer�for�Christ:�they�have�heaven�beforehand,�they�rejoice�in�tribulation,�with�joy�suffer�for�Christ:�they�have�heaven�beforehand,�they�rejoice�in�tribulation,�with�joy�

unspeakable�and�glorious,�unspeakable�and�glorious,�unspeakable�and�glorious,�unspeakable�and�glorious,�1111�Peter��Peter��Peter��Peter�1:81:81:81:8;�they�have�an�exuberancy�of�joy,�such�as�no�good�;�they�have�an�exuberancy�of�joy,�such�as�no�good�;�they�have�an�exuberancy�of�joy,�such�as�no�good�;�they�have�an�exuberancy�of�joy,�such�as�no�good�

can�match,�no�evil�overly�match.�"For�though�I�tell�you,"�said�Mr�Philpot�in�a�letter�to�can�match,�no�evil�overly�match.�"For�though�I�tell�you,"�said�Mr�Philpot�in�a�letter�to�can�match,�no�evil�overly�match.�"For�though�I�tell�you,"�said�Mr�Philpot�in�a�letter�to�can�match,�no�evil�overly�match.�"For�though�I�tell�you,"�said�Mr�Philpot�in�a�letter�to�

the�congregation,�"that�I�am�in�hell,�in�the�judgment�of�this�world,�yet�assuredly�I�feel�in�the�congregation,�"that�I�am�in�hell,�in�the�judgment�of�this�world,�yet�assuredly�I�feel�in�the�congregation,�"that�I�am�in�hell,�in�the�judgment�of�this�world,�yet�assuredly�I�feel�in�the�congregation,�"that�I�am�in�hell,�in�the�judgment�of�this�world,�yet�assuredly�I�feel�in�

the�same�the�consolation�of�heaven.�And�this�loathsome�and�horrible�prison�is�as�the�same�the�consolation�of�heaven.�And�this�loathsome�and�horrible�prison�is�as�the�same�the�consolation�of�heaven.�And�this�loathsome�and�horrible�prison�is�as�the�same�the�consolation�of�heaven.�And�this�loathsome�and�horrible�prison�is�as�

pleasant�to�me�as�the�walks�in�the�garden�in�the�King’s�Bench."�(Acts�and�Mon.)�What�pleasant�to�me�as�the�walks�in�the�garden�in�the�King’s�Bench."�(Acts�and�Mon.)�What�pleasant�to�me�as�the�walks�in�the�garden�in�the�King’s�Bench."�(Acts�and�Mon.)�What�pleasant�to�me�as�the�walks�in�the�garden�in�the�King’s�Bench."�(Acts�and�Mon.)�What�

will�it�be,�then,�when�they�shall�have�crowns�on�their�heads�and�palms�in�their�hands;�will�it�be,�then,�when�they�shall�have�crowns�on�their�heads�and�palms�in�their�hands;�will�it�be,�then,�when�they�shall�have�crowns�on�their�heads�and�palms�in�their�hands;�will�it�be,�then,�when�they�shall�have�crowns�on�their�heads�and�palms�in�their�hands;�

when�they�shall�come�to�that�general�assembly�(�when�they�shall�come�to�that�general�assembly�(�when�they�shall�come�to�that�general�assembly�(�when�they�shall�come�to�that�general�assembly�(נבםחדץסיענבםחדץסיענבםחדץסיענבםחדץסיע�),�Hebrews�),�Hebrews�),�Hebrews�),�Hebrews�12:2312:2312:2312:23,�and�have�,�and�have�,�and�have�,�and�have�

all�the�court�of�heaven�to�meet�and�entertain�them;�when�they�shall�"follow�the�Lamb�all�the�court�of�heaven�to�meet�and�entertain�them;�when�they�shall�"follow�the�Lamb�all�the�court�of�heaven�to�meet�and�entertain�them;�when�they�shall�"follow�the�Lamb�all�the�court�of�heaven�to�meet�and�entertain�them;�when�they�shall�"follow�the�Lamb�

whithersoever�he�goeth,"�Revelation�whithersoever�he�goeth,"�Revelation�whithersoever�he�goeth,"�Revelation�whithersoever�he�goeth,"�Revelation�14:414:414:414:4,�and�have�places�given�them�to�walk�among�,�and�have�places�given�them�to�walk�among�,�and�have�places�given�them�to�walk�among�,�and�have�places�given�them�to�walk�among�

those�that�stand�by,�Zechariah�those�that�stand�by,�Zechariah�those�that�stand�by,�Zechariah�those�that�stand�by,�Zechariah�3:73:73:73:7;�(that�is,�among�the�seraphim,�as�the�Chaldee�;�(that�is,�among�the�seraphim,�as�the�Chaldee�;�(that�is,�among�the�seraphim,�as�the�Chaldee�;�(that�is,�among�the�seraphim,�as�the�Chaldee�

paraphrast�expoundeth�it),�among�the�angels�of�Heaven?�(Allusively,�to�the�walks�and�paraphrast�expoundeth�it),�among�the�angels�of�Heaven?�(Allusively,�to�the�walks�and�paraphrast�expoundeth�it),�among�the�angels�of�Heaven?�(Allusively,�to�the�walks�and�paraphrast�expoundeth�it),�among�the�angels�of�Heaven?�(Allusively,�to�the�walks�and�

galleries�that�were�about�the�temple.)�Maiora�certamina,�maiora�sequuntur�praemia,�galleries�that�were�about�the�temple.)�Maiora�certamina,�maiora�sequuntur�praemia,�galleries�that�were�about�the�temple.)�Maiora�certamina,�maiora�sequuntur�praemia,�galleries�that�were�about�the�temple.)�Maiora�certamina,�maiora�sequuntur�praemia,�

saith�Tertullian.�Quisquis�volens�detrahit�famae�meae,�nolens�addit�mercedi�meae,�saith�Tertullian.�Quisquis�volens�detrahit�famae�meae,�nolens�addit�mercedi�meae,�saith�Tertullian.�Quisquis�volens�detrahit�famae�meae,�nolens�addit�mercedi�meae,�saith�Tertullian.�Quisquis�volens�detrahit�famae�meae,�nolens�addit�mercedi�meae,�

saith�Augustine.�The�more�we�suffer�with�and�for�Christ,�the�more�glory�we�shall�have�saith�Augustine.�The�more�we�suffer�with�and�for�Christ,�the�more�glory�we�shall�have�saith�Augustine.�The�more�we�suffer�with�and�for�Christ,�the�more�glory�we�shall�have�saith�Augustine.�The�more�we�suffer�with�and�for�Christ,�the�more�glory�we�shall�have�

with�and�from�Christ.�Luther�was�wont�to�say,�when�any�man�spake�evil�of�him,�This�with�and�from�Christ.�Luther�was�wont�to�say,�when�any�man�spake�evil�of�him,�This�with�and�from�Christ.�Luther�was�wont�to�say,�when�any�man�spake�evil�of�him,�This�with�and�from�Christ.�Luther�was�wont�to�say,�when�any�man�spake�evil�of�him,�This�

will�be�ACCOUNTED�to�my�reckoning�at�the�last�day.�Mihi�maxime�prosunt,�saith�he,�will�be�ACCOUNTED�to�my�reckoning�at�the�last�day.�Mihi�maxime�prosunt,�saith�he,�will�be�ACCOUNTED�to�my�reckoning�at�the�last�day.�Mihi�maxime�prosunt,�saith�he,�will�be�ACCOUNTED�to�my�reckoning�at�the�last�day.�Mihi�maxime�prosunt,�saith�he,�

qui�mei�pessime�meminerunt.�They�are�my�BEST�FRIENDS�who�speak�worst�of�me.�qui�mei�pessime�meminerunt.�They�are�my�BEST�FRIENDS�who�speak�worst�of�me.�qui�mei�pessime�meminerunt.�They�are�my�BEST�FRIENDS�who�speak�worst�of�me.�qui�mei�pessime�meminerunt.�They�are�my�BEST�FRIENDS�who�speak�worst�of�me.�

(Luther,�Epist.�ad�Spalatin.)(Luther,�Epist.�ad�Spalatin.)(Luther,�Epist.�ad�Spalatin.)(Luther,�Epist.�ad�Spalatin.)

For�so�persecuted�they�the�prophets�which�were�before�you]�YOUR�betters�sped�no�For�so�persecuted�they�the�prophets�which�were�before�you]�YOUR�betters�sped�no�For�so�persecuted�they�the�prophets�which�were�before�you]�YOUR�betters�sped�no�For�so�persecuted�they�the�prophets�which�were�before�you]�YOUR�betters�sped�no�

better:�strange�not�therefore�at�it,�start�not�for�it.�Optimum�solatium�sodalitium.�better:�strange�not�therefore�at�it,�start�not�for�it.�Optimum�solatium�sodalitium.�better:�strange�not�therefore�at�it,�start�not�for�it.�Optimum�solatium�sodalitium.�better:�strange�not�therefore�at�it,�start�not�for�it.�Optimum�solatium�sodalitium.�

Persecution�hath�ever�been�the�saints’Persecution�hath�ever�been�the�saints’Persecution�hath�ever�been�the�saints’Persecution�hath�ever�been�the�saints’�portion.�How�early�did�martyrdom�come�into�the��portion.�How�early�did�martyrdom�come�into�the��portion.�How�early�did�martyrdom�come�into�the��portion.�How�early�did�martyrdom�come�into�the�

world!�The�first�man�that�died�died�for�religion.�And�although�Cain�is�gone�to�his�place,�world!�The�first�man�that�died�died�for�religion.�And�although�Cain�is�gone�to�his�place,�world!�The�first�man�that�died�died�for�religion.�And�although�Cain�is�gone�to�his�place,�world!�The�first�man�that�died�died�for�religion.�And�although�Cain�is�gone�to�his�place,�

Acts�Acts�Acts�Acts�1:251:251:251:25,�yet�I�would�he�were�not�still�alive�in�his�sons�and�successors,�who�hate�their�,�yet�I�would�he�were�not�still�alive�in�his�sons�and�successors,�who�hate�their�,�yet�I�would�he�were�not�still�alive�in�his�sons�and�successors,�who�hate�their�,�yet�I�would�he�were�not�still�alive�in�his�sons�and�successors,�who�hate�their�

brethren,�because�they�are�more�righteous,�Et�clavam�eius�sanguine�Abelis�rubentern�brethren,�because�they�are�more�righteous,�Et�clavam�eius�sanguine�Abelis�rubentern�brethren,�because�they�are�more�righteous,�Et�clavam�eius�sanguine�Abelis�rubentern�brethren,�because�they�are�more�righteous,�Et�clavam�eius�sanguine�Abelis�rubentern�

cireumferunt,�as�Bucholcer�speaketh.�But�that�is�not�to�be�wished;�or,�at�least,�it�is�cireumferunt,�as�Bucholcer�speaketh.�But�that�is�not�to�be�wished;�or,�at�least,�it�is�cireumferunt,�as�Bucholcer�speaketh.�But�that�is�not�to�be�wished;�or,�at�least,�it�is�cireumferunt,�as�Bucholcer�speaketh.�But�that�is�not�to�be�wished;�or,�at�least,�it�is�

magis�optabile�quam�opinabile,�more�desirable�than�imaginable�that�ever�a�prophet�magis�optabile�quam�opinabile,�more�desirable�than�imaginable�that�ever�a�prophet�magis�optabile�quam�opinabile,�more�desirable�than�imaginable�that�ever�a�prophet�magis�optabile�quam�opinabile,�more�desirable�than�imaginable�that�ever�a�prophet�

shall�want�a�persecutor�while�there�is�a�BUSY�devil�and�a�malicious�world.�The�leopard�shall�want�a�persecutor�while�there�is�a�BUSY�devil�and�a�malicious�world.�The�leopard�shall�want�a�persecutor�while�there�is�a�BUSY�devil�and�a�malicious�world.�The�leopard�shall�want�a�persecutor�while�there�is�a�BUSY�devil�and�a�malicious�world.�The�leopard�

is�said�so�to�hate�man,�that�he�flies�upon�his�very�picture,�and�teareth�it:�so�doth�the�is�said�so�to�hate�man,�that�he�flies�upon�his�very�picture,�and�teareth�it:�so�doth�the�is�said�so�to�hate�man,�that�he�flies�upon�his�very�picture,�and�teareth�it:�so�doth�the�is�said�so�to�hate�man,�that�he�flies�upon�his�very�picture,�and�teareth�it:�so�doth�the�

devil�and�his�imps,�God�and�his�image.�The�tiger�is�said�to�be�enraged�with�the�smell�of�devil�and�his�imps,�God�and�his�image.�The�tiger�is�said�to�be�enraged�with�the�smell�of�devil�and�his�imps,�God�and�his�image.�The�tiger�is�said�to�be�enraged�with�the�smell�of�devil�and�his�imps,�God�and�his�image.�The�tiger�is�said�to�be�enraged�with�the�smell�of�

sweet�odours;�so�are�the�wicked�of�the�world�with�the�fragrance�of�God’s�graces.�Noah�sweet�odours;�so�are�the�wicked�of�the�world�with�the�fragrance�of�God’s�graces.�Noah�sweet�odours;�so�are�the�wicked�of�the�world�with�the�fragrance�of�God’s�graces.�Noah�sweet�odours;�so�are�the�wicked�of�the�world�with�the�fragrance�of�God’s�graces.�Noah�

rose�up�and�condemned�them�by�his�contrary�courses,�and�therefore�underwent�a�world�rose�up�and�condemned�them�by�his�contrary�courses,�and�therefore�underwent�a�world�rose�up�and�condemned�them�by�his�contrary�courses,�and�therefore�underwent�a�world�rose�up�and�condemned�them�by�his�contrary�courses,�and�therefore�underwent�a�world�

of�calamities.�Puritan�Lot�was�an�eyesore�to�the�sinful�Sodomites,�and�is�cast�out,�as�it�of�calamities.�Puritan�Lot�was�an�eyesore�to�the�sinful�Sodomites,�and�is�cast�out,�as�it�of�calamities.�Puritan�Lot�was�an�eyesore�to�the�sinful�Sodomites,�and�is�cast�out,�as�it�of�calamities.�Puritan�Lot�was�an�eyesore�to�the�sinful�Sodomites,�and�is�cast�out,�as�it�

were,�by�an�ostracism.�His�father�Haran,�the�brother�of�Abraham,�died�before�his�were,�by�an�ostracism.�His�father�Haran,�the�brother�of�Abraham,�died�before�his�were,�by�an�ostracism.�His�father�Haran,�the�brother�of�Abraham,�died�before�his�were,�by�an�ostracism.�His�father�Haran,�the�brother�of�Abraham,�died�before�his�

father�Terah�in�Ur�of�the�Chaldees,�Genesis�father�Terah�in�Ur�of�the�Chaldees,�Genesis�father�Terah�in�Ur�of�the�Chaldees,�Genesis�father�Terah�in�Ur�of�the�Chaldees,�Genesis�11:2811:2811:2811:28.�The�Hebrews�tell�us�that�he�was�.�The�Hebrews�tell�us�that�he�was�.�The�Hebrews�tell�us�that�he�was�.�The�Hebrews�tell�us�that�he�was�

cruelly�burnt�by�the�Chaldees,�because�he�would�not�worship�the�fire�which�they�had�cruelly�burnt�by�the�Chaldees,�because�he�would�not�worship�the�fire�which�they�had�cruelly�burnt�by�the�Chaldees,�because�he�would�not�worship�the�fire�which�they�had�cruelly�burnt�by�the�Chaldees,�because�he�would�not�worship�the�fire�which�they�had�

made�their�god.�Sicut�Persae�suum�Orimasdam.�How�often�was�Moses�made�(as�Cato�made�their�god.�Sicut�Persae�suum�Orimasdam.�How�often�was�Moses�made�(as�Cato�made�their�god.�Sicut�Persae�suum�Orimasdam.�How�often�was�Moses�made�(as�Cato�made�their�god.�Sicut�Persae�suum�Orimasdam.�How�often�was�Moses�made�(as�Cato�

among�the�Romans)�to�plead�for�his�life!�And�although�David’s�innocence�triumphed�among�the�Romans)�to�plead�for�his�life!�And�although�David’s�innocence�triumphed�among�the�Romans)�to�plead�for�his�life!�And�although�David’s�innocence�triumphed�among�the�Romans)�to�plead�for�his�life!�And�although�David’s�innocence�triumphed�

in�Saul’s�conscience,�yet�could�he�not�be�safe,�but�carried�his�LIFE�IN�his�hand�in�Saul’s�conscience,�yet�could�he�not�be�safe,�but�carried�his�LIFE�IN�his�hand�in�Saul’s�conscience,�yet�could�he�not�be�safe,�but�carried�his�LIFE�IN�his�hand�in�Saul’s�conscience,�yet�could�he�not�be�safe,�but�carried�his�LIFE�IN�his�hand�

continually,�as�he�complaineth�in�Psalms�continually,�as�he�complaineth�in�Psalms�continually,�as�he�complaineth�in�Psalms�continually,�as�he�complaineth�in�Psalms�119:109119:109119:109119:109,�which�was�made,�as�is�thought,�in�the�,�which�was�made,�as�is�thought,�in�the�,�which�was�made,�as�is�thought,�in�the�,�which�was�made,�as�is�thought,�in�the�

midst�of�those�troubles,�out�of�his�own�observations�and�experiments.�As�for�the�midst�of�those�troubles,�out�of�his�own�observations�and�experiments.�As�for�the�midst�of�those�troubles,�out�of�his�own�observations�and�experiments.�As�for�the�midst�of�those�troubles,�out�of�his�own�observations�and�experiments.�As�for�the�

prophets�that�came�after,�which�of�them�have�not�your�fathers�slain?�saith�our�Saviour�prophets�that�came�after,�which�of�them�have�not�your�fathers�slain?�saith�our�Saviour�prophets�that�came�after,�which�of�them�have�not�your�fathers�slain?�saith�our�Saviour�prophets�that�came�after,�which�of�them�have�not�your�fathers�slain?�saith�our�Saviour�

to�the�Pharisees,�whom�he�bids�(by�an�irony)�to�fill�up�the�measure�of�their�fathers,�to�the�Pharisees,�whom�he�bids�(by�an�irony)�to�fill�up�the�measure�of�their�fathers,�to�the�Pharisees,�whom�he�bids�(by�an�irony)�to�fill�up�the�measure�of�their�fathers,�to�the�Pharisees,�whom�he�bids�(by�an�irony)�to�fill�up�the�measure�of�their�fathers,�

Matthew�Matthew�Matthew�Matthew�23:3223:3223:3223:32----34343434;�and�foretelling�that�they�shall�deal�so�by�the�apostles�(whom�he�;�and�foretelling�that�they�shall�deal�so�by�the�apostles�(whom�he�;�and�foretelling�that�they�shall�deal�so�by�the�apostles�(whom�he�;�and�foretelling�that�they�shall�deal�so�by�the�apostles�(whom�he�

there�calleth,�ACCORDING�to�the�custom�of�that�country,�prophets,�wise�men,�and�there�calleth,�ACCORDING�to�the�custom�of�that�country,�prophets,�wise�men,�and�there�calleth,�ACCORDING�to�the�custom�of�that�country,�prophets,�wise�men,�and�there�calleth,�ACCORDING�to�the�custom�of�that�country,�prophets,�wise�men,�and�

scribes),�he�demandeth�of�those�serpents�and�brood�of�vipers�how�they�can�escape�scribes),�he�demandeth�of�those�serpents�and�brood�of�vipers�how�they�can�escape�scribes),�he�demandeth�of�those�serpents�and�brood�of�vipers�how�they�can�escape�scribes),�he�demandeth�of�those�serpents�and�brood�of�vipers�how�they�can�escape�

those�treasures�and�hoards�of�wrath�they�have�been�so�long�in�heaping?�They�had�a�those�treasures�and�hoards�of�wrath�they�have�been�so�long�in�heaping?�They�had�a�those�treasures�and�hoards�of�wrath�they�have�been�so�long�in�heaping?�They�had�a�those�treasures�and�hoards�of�wrath�they�have�been�so�long�in�heaping?�They�had�a�

little�before�delivered�up�John�Baptist�to�Herod,�and�did�unto�him�whatever�they�little�before�delivered�up�John�Baptist�to�Herod,�and�did�unto�him�whatever�they�little�before�delivered�up�John�Baptist�to�Herod,�and�did�unto�him�whatever�they�little�before�delivered�up�John�Baptist�to�Herod,�and�did�unto�him�whatever�they�

would,�Matthew�would,�Matthew�would,�Matthew�would,�Matthew�17:1117:1117:1117:11----12121212.�Thereupon�our�Saviour�departed�out�of�Judea�into�Galilee,�.�Thereupon�our�Saviour�departed�out�of�Judea�into�Galilee,�.�Thereupon�our�Saviour�departed�out�of�Judea�into�Galilee,�.�Thereupon�our�Saviour�departed�out�of�Judea�into�Galilee,�

as�John�the�Evangelist�hath�it,�lest�he�should�suffer�the�same�things�from�them.�For�as�John�the�Evangelist�hath�it,�lest�he�should�suffer�the�same�things�from�them.�For�as�John�the�Evangelist�hath�it,�lest�he�should�suffer�the�same�things�from�them.�For�as�John�the�Evangelist�hath�it,�lest�he�should�suffer�the�same�things�from�them.�For�

though�Herod�were�tetrarch�of�Galilee,�and�therefore�it�might�seem�a�safer�way�for�our�though�Herod�were�tetrarch�of�Galilee,�and�therefore�it�might�seem�a�safer�way�for�our�though�Herod�were�tetrarch�of�Galilee,�and�therefore�it�might�seem�a�safer�way�for�our�though�Herod�were�tetrarch�of�Galilee,�and�therefore�it�might�seem�a�safer�way�for�our�

Saviour�to�keep�from�thence�(after�John�was�beheaded)�and�to�CONTINUE�in�Judea;�Saviour�to�keep�from�thence�(after�John�was�beheaded)�and�to�CONTINUE�in�Judea;�Saviour�to�keep�from�thence�(after�John�was�beheaded)�and�to�CONTINUE�in�Judea;�Saviour�to�keep�from�thence�(after�John�was�beheaded)�and�to�CONTINUE�in�Judea;�

yet�forasmuch�as�he�was�but�their�slaughter�slave�(as�Bonner�was�to�the�rest�of�the�yet�forasmuch�as�he�was�but�their�slaughter�slave�(as�Bonner�was�to�the�rest�of�the�yet�forasmuch�as�he�was�but�their�slaughter�slave�(as�Bonner�was�to�the�rest�of�the�yet�forasmuch�as�he�was�but�their�slaughter�slave�(as�Bonner�was�to�the�rest�of�the�

bishops�of�those�days),�Christ�knew�that�if�he�did�decline�their�fury,�there�was�no�such�bishops�of�those�days),�Christ�knew�that�if�he�did�decline�their�fury,�there�was�no�such�bishops�of�those�days),�Christ�knew�that�if�he�did�decline�their�fury,�there�was�no�such�bishops�of�those�days),�Christ�knew�that�if�he�did�decline�their�fury,�there�was�no�such�

cause�to�fear�Herod.�Therefore�when�some�of�the�Pharisees,�pretending�goodwill�to�cause�to�fear�Herod.�Therefore�when�some�of�the�Pharisees,�pretending�goodwill�to�cause�to�fear�Herod.�Therefore�when�some�of�the�Pharisees,�pretending�goodwill�to�cause�to�fear�Herod.�Therefore�when�some�of�the�Pharisees,�pretending�goodwill�to�

him,�bade�him�leave�there,�for�else�Herod�would�kill�him,�he�replied,�Go�tell�that�fox,�him,�bade�him�leave�there,�for�else�Herod�would�kill�him,�he�replied,�Go�tell�that�fox,�him,�bade�him�leave�there,�for�else�Herod�would�kill�him,�he�replied,�Go�tell�that�fox,�him,�bade�him�leave�there,�for�else�Herod�would�kill�him,�he�replied,�Go�tell�that�fox,�

that�I�know�both�my�time�and�my�task,�which�he�would�be�doing�at�today�and�that�I�know�both�my�time�and�my�task,�which�he�would�be�doing�at�today�and�that�I�know�both�my�time�and�my�task,�which�he�would�be�doing�at�today�and�that�I�know�both�my�time�and�my�task,�which�he�would�be�doing�at�today�and�

tomorrow,�that�is,�as�long�as�he�wished,�without�his�leave,�Luke�tomorrow,�that�is,�as�long�as�he�wished,�without�his�leave,�Luke�tomorrow,�that�is,�as�long�as�he�wished,�without�his�leave,�Luke�tomorrow,�that�is,�as�long�as�he�wished,�without�his�leave,�Luke�13:3113:3113:3113:31----33333333.�.�.�.� :�:�:�:�פוכויןץלביפוכויןץלביפוכויןץלביפוכויןץלבי

��Absolute�vocantur,�qui�pro�Christo�sanguinem�fuderunt.�(Beza.)�And�the�.�Absolute�vocantur,�qui�pro�Christo�sanguinem�fuderunt.�(Beza.)�And�the�.�Absolute�vocantur,�qui�pro�Christo�sanguinem�fuderunt.�(Beza.)�And�the�.�Absolute�vocantur,�qui�pro�Christo�sanguinem�fuderunt.�(Beza.)�And�the.פוכוישטוםפועפוכוישטוםפועפוכוישטוםפועפוכוישטוםפוע

third�day,�when�his�hour�was�once�come,�he�should�be�sacrificed;�but�it�must�be�in�third�day,�when�his�hour�was�once�come,�he�should�be�sacrificed;�but�it�must�be�in�third�day,�when�his�hour�was�once�come,�he�should�be�sacrificed;�but�it�must�be�in�third�day,�when�his�hour�was�once�come,�he�should�be�sacrificed;�but�it�must�be�in�

Jerusalem,�and�by�the�Pharisees,�for�it�befell�not�a�prophet�to�perish�out�of�Jerusalem.�Jerusalem,�and�by�the�Pharisees,�for�it�befell�not�a�prophet�to�perish�out�of�Jerusalem.�Jerusalem,�and�by�the�Pharisees,�for�it�befell�not�a�prophet�to�perish�out�of�Jerusalem.�Jerusalem,�and�by�the�Pharisees,�for�it�befell�not�a�prophet�to�perish�out�of�Jerusalem.�

There�it�was�that�Stephen�was�stoned,�James�slain�with�the�sword,�Peter�imprisoned�There�it�was�that�Stephen�was�stoned,�James�slain�with�the�sword,�Peter�imprisoned�There�it�was�that�Stephen�was�stoned,�James�slain�with�the�sword,�Peter�imprisoned�There�it�was�that�Stephen�was�stoned,�James�slain�with�the�sword,�Peter�imprisoned�

and�destined�to�destruction,�Paul�whipped�and�bound,�many�of�the�saints�punished�and�destined�to�destruction,�Paul�whipped�and�bound,�many�of�the�saints�punished�and�destined�to�destruction,�Paul�whipped�and�bound,�many�of�the�saints�punished�and�destined�to�destruction,�Paul�whipped�and�bound,�many�of�the�saints�punished�

often�in�every�synagogue,�and�compelled�by�the�high�priest’s�authority�either�to�often�in�every�synagogue,�and�compelled�by�the�high�priest’s�authority�either�to�often�in�every�synagogue,�and�compelled�by�the�high�priest’s�authority�either�to�often�in�every�synagogue,�and�compelled�by�the�high�priest’s�authority�either�to�

blaspheme�or�flee�to�strange�cities,�as�appeareth�in�many�places�of�the�Acts,�or�rather�blaspheme�or�flee�to�strange�cities,�as�appeareth�in�many�places�of�the�Acts,�or�rather�blaspheme�or�flee�to�strange�cities,�as�appeareth�in�many�places�of�the�Acts,�or�rather�blaspheme�or�flee�to�strange�cities,�as�appeareth�in�many�places�of�the�Acts,�or�rather�

Passions,�of�the�apostles:�for�none�(out�of�hell)�ever�suffered�harder�and�heavier�things�Passions,�of�the�apostles:�for�none�(out�of�hell)�ever�suffered�harder�and�heavier�things�Passions,�of�the�apostles:�for�none�(out�of�hell)�ever�suffered�harder�and�heavier�things�Passions,�of�the�apostles:�for�none�(out�of�hell)�ever�suffered�harder�and�heavier�things�

than�they.�See�what�St�Paul�witnesseth�of�himself,�and�think�the�like�of�the�rest,�than�they.�See�what�St�Paul�witnesseth�of�himself,�and�think�the�like�of�the�rest,�than�they.�See�what�St�Paul�witnesseth�of�himself,�and�think�the�like�of�the�rest,�than�they.�See�what�St�Paul�witnesseth�of�himself,�and�think�the�like�of�the�rest,�2222

Corinthians�Corinthians�Corinthians�Corinthians�6:56:56:56:5....

PULPIT,�"As�Mat_PULPIT,�"As�Mat_PULPIT,�"As�Mat_PULPIT,�"As�Mat_5555::::10�10�10�10�spoke�of�the�blessedness�of�those�who�had�suffered�persecution�spoke�of�the�blessedness�of�those�who�had�suffered�persecution�spoke�of�the�blessedness�of�those�who�had�suffered�persecution�spoke�of�the�blessedness�of�those�who�had�suffered�persecution�

and�had�endured�it,�so�this�verse�speaks�of�the�blessedness�of�those�who�are�suffering�and�had�endured�it,�so�this�verse�speaks�of�the�blessedness�of�those�who�are�suffering�and�had�endured�it,�so�this�verse�speaks�of�the�blessedness�of�those�who�are�suffering�and�had�endured�it,�so�this�verse�speaks�of�the�blessedness�of�those�who�are�suffering�

from�it�at�the�moment,�whether�it�be�in�act�or�word.�Whilst�Christ�still�keeps�up�the�from�it�at�the�moment,�whether�it�be�in�act�or�word.�Whilst�Christ�still�keeps�up�the�from�it�at�the�moment,�whether�it�be�in�act�or�word.�Whilst�Christ�still�keeps�up�the�from�it�at�the�moment,�whether�it�be�in�act�or�word.�Whilst�Christ�still�keeps�up�the�

form�of�the�Beatitudes,�he�speaks�now�in�the�second�person,�this�and�the�following�form�of�the�Beatitudes,�he�speaks�now�in�the�second�person,�this�and�the�following�form�of�the�Beatitudes,�he�speaks�now�in�the�second�person,�this�and�the�following�form�of�the�Beatitudes,�he�speaks�now�in�the�second�person,�this�and�the�following�

terse�thus�forming�the�transition�to�his�directly�addressing�those�immediately�before�terse�thus�forming�the�transition�to�his�directly�addressing�those�immediately�before�terse�thus�forming�the�transition�to�his�directly�addressing�those�immediately�before�terse�thus�forming�the�transition�to�his�directly�addressing�those�immediately�before�

him.�His�present�audience�was�not�yet�among�him.�His�present�audience�was�not�yet�among�him.�His�present�audience�was�not�yet�among�him.�His�present�audience�was�not�yet�among�ο�δεδιωγµέο�δεδιωγµέο�δεδιωγµέο�δεδιωγµένοι�,�but�might�already�be�νοι�,�but�might�already�be�νοι�,�but�might�already�be�νοι�,�but�might�already�be�

enduring�something�of�the�reproach�and�suffering�now�referred�to.�Revile�(�enduring�something�of�the�reproach�and�suffering�now�referred�to.�Revile�(�enduring�something�of�the�reproach�and�suffering�now�referred�to.�Revile�(�enduring�something�of�the�reproach�and�suffering�now�referred�to.�Revile�(�

�νειδί�νειδί�νειδί�νειδίσωσιν�);�Revised�Version,�reproach;�as�also�the�Authorized�Version�in�Luk_σωσιν�);�Revised�Version,�reproach;�as�also�the�Authorized�Version�in�Luk_σωσιν�);�Revised�Version,�reproach;�as�also�the�Authorized�Version�in�Luk_σωσιν�);�Revised�Version,�reproach;�as�also�the�Authorized�Version�in�Luk_6666::::22222222.�.�.�.�

"Revile"�in�itself�implies�moral�ERROR�in�the�person�that�reviles.�Not�so�"Revile"�in�itself�implies�moral�ERROR�in�the�person�that�reviles.�Not�so�"Revile"�in�itself�implies�moral�ERROR�in�the�person�that�reviles.�Not�so�"Revile"�in�itself�implies�moral�ERROR�in�the�person�that�reviles.�Not�so��νειδί�νειδί�νειδί�νειδίζειν�.�ζειν�.�ζειν�.�ζειν�.�

Our�Lord�purposely�uses�a�word�which�includes,�not�only�mere�abuse,�but�also�stern,�Our�Lord�purposely�uses�a�word�which�includes,�not�only�mere�abuse,�but�also�stern,�Our�Lord�purposely�uses�a�word�which�includes,�not�only�mere�abuse,�but�also�stern,�Our�Lord�purposely�uses�a�word�which�includes,�not�only�mere�abuse,�but�also�stern,�

and�occasionally�loving,�rebuke.�Falsely,�for�my�sake.�The�comma�in�both�the�and�occasionally�loving,�rebuke.�Falsely,�for�my�sake.�The�comma�in�both�the�and�occasionally�loving,�rebuke.�Falsely,�for�my�sake.�The�comma�in�both�the�and�occasionally�loving,�rebuke.�Falsely,�for�my�sake.�The�comma�in�both�the�

Authorized�(Scrivener)�and�the�Revised�Versions�after�"falsely"�is�opposed�to�that�Authorized�(Scrivener)�and�the�Revised�Versions�after�"falsely"�is�opposed�to�that�Authorized�(Scrivener)�and�the�Revised�Versions�after�"falsely"�is�opposed�to�that�Authorized�(Scrivener)�and�the�Revised�Versions�after�"falsely"�is�opposed�to�that�

interpretation�(Meyer)�whichinterpretation�(Meyer)�whichinterpretation�(Meyer)�whichinterpretation�(Meyer)�which----closely�connects�closely�connects�closely�connects�closely�connects�ψευδόψευδόψευδόψευδόµενοι�with�both�καθ�µενοι�with�both�καθ�µενοι�with�both�καθ�µενοι�with�both�καθ��µr�µr�µr�µrν�and�ν�and�ν�and�ν�and�

����νεκεν�νεκεν�νεκεν�νεκεν�Uµο��Uµο��Uµο��Uµο��.�.�.�.�ΨευδόΨευδόΨευδόΨευδόµενοι�is�really�a�modal�definition�of�µενοι�is�really�a�modal�definition�of�µενοι�is�really�a�modal�definition�of�µενοι�is�really�a�modal�definition�of�ε ε ε ε πωσιν�(Sevin,�Weiss),�and�πωσιν�(Sevin,�Weiss),�and�πωσιν�(Sevin,�Weiss),�and�πωσιν�(Sevin,�Weiss),�and�

¡¡¡¡νεκεν�νεκεν�νεκεν�νεκεν�Uµο��Uµο��Uµο��Uµο��goes�with�the�whole�sentence�"when�men,"�etc.�for�my�sake.�In�Luk_goes�with�the�whole�sentence�"when�men,"�etc.�for�my�sake.�In�Luk_goes�with�the�whole�sentence�"when�men,"�etc.�for�my�sake.�In�Luk_goes�with�the�whole�sentence�"when�men,"�etc.�for�my�sake.�In�Luk_6666::::10�10�10�10�he�he�he�he�

had�said�had�said�had�said�had�said�����νεκεν�νεκεν�νεκεν�νεκεν�δικαιοσύδικαιοσύδικαιοσύδικαιοσύνης�;�here�he�directly�speaks�of�himself.�In�Luk_νης�;�here�he�directly�speaks�of�himself.�In�Luk_νης�;�here�he�directly�speaks�of�himself.�In�Luk_νης�;�here�he�directly�speaks�of�himself.�In�Luk_6666::::1111----49494949.�the�.�the�.�the�.�the�

phrase�is�transitional,�"for�the�Son�of�man's�sake."�In�Mat_phrase�is�transitional,�"for�the�Son�of�man's�sake."�In�Mat_phrase�is�transitional,�"for�the�Son�of�man's�sake."�In�Mat_phrase�is�transitional,�"for�the�Son�of�man's�sake."�In�Mat_4444::::19�19�19�19�he�had�claimed�to�be�he�had�claimed�to�be�he�had�claimed�to�be�he�had�claimed�to�be�

tile�Source�of�power�for�service;�here�he�claims�to�be�the�Object�of�devotion.�His�tile�Source�of�power�for�service;�here�he�claims�to�be�the�Object�of�devotion.�His�tile�Source�of�power�for�service;�here�he�claims�to�be�the�Object�of�devotion.�His�tile�Source�of�power�for�service;�here�he�claims�to�be�the�Object�of�devotion.�His�

"Messianic�consciousness"�(Meyer)�is,�at�even�this�early�stage�of�his�ministry,�fully�"Messianic�consciousness"�(Meyer)�is,�at�even�this�early�stage�of�his�ministry,�fully�"Messianic�consciousness"�(Meyer)�is,�at�even�this�early�stage�of�his�ministry,�fully�"Messianic�consciousness"�(Meyer)�is,�at�even�this�early�stage�of�his�ministry,�fully�

developed�(cf.�also�Mat_developed�(cf.�also�Mat_developed�(cf.�also�Mat_developed�(cf.�also�Mat_4444::::17171717,�Mat_,�Mat_,�Mat_,�Mat_4444::::22222222).�It�is�possible�that�Heb_).�It�is�possible�that�Heb_).�It�is�possible�that�Heb_).�It�is�possible�that�Heb_11111111::::26�26�26�26�(vide�Rendall,�(vide�Rendall,�(vide�Rendall,�(vide�Rendall,�

in�loc.)�and�in�loc.)�and�in�loc.)�and�in�loc.)�and�1111Pe_Pe_Pe_Pe_4444::::14�14�14�14�refer�to�this�expression.refer�to�this�expression.refer�to�this�expression.refer�to�this�expression.

HAWKER,�"HAWKER,�"HAWKER,�"HAWKER,�"Rejoice,�and�be�exceeding�glad:�for�great�is�your�reward�in�heaven:�for�so�

persecuted�they�the�prophets�which�were�before�you.

We�have�here�the�opening�of�our�LORD’S�Sermon,�and,�a�most�blessed�sermon�it�is.�Let�the�

Reader�observe�how�JESUS�opens�it�in�pronouncing�blessings.�JESUS�himself�is�the�great�

comprehensive�blessing�of�all�blessings,�and�the�blessedness�of�his�people.�It�is�worthy�remark�

that�the�Old�Testament�ended,�yea�in�the�very�last�word�of�it,�with�the�LORD’S�threatenings�of�a�

Curse.�Mal_4:6.�The�first�word�of�CHRIST’S�Gospel�is�Blessing.�CHRIST�himself�is�the�WORD,�

the�Uncreated�Word,�and�the�Blessing.�Joh_1:1.�How�truly�delightful�is�it�to�look�at�the�Old�

Testament�through�the�New,�and�to�view�the�Law�by�the�Gospel.

If�the�Reader�looks�attentively�to�this�opening�of�our�LORD’S�sermon,�be�will�find�no�less�than�

eight�distinct�characters�JESUS�speaks�of�as�blessed;�namely,�poor�in�spirit;�they�that�mourn;�the�

meek;�they�who�hunger�and�thirst�after�righteousness;�the�merciful;�the�pure�in�heart;�the�peace-

makers;�and�the�persecuted�(and�falsely�reviled)�for�righteousness’�sake.�Now�the�question�

instantly�ariseth;�where�are�these�characters�to�be�found?�Not�in�themselves�it�must�be�

immediately�confessed;�for�when�the�LORD�looked�down�from�heaven�upon�the�children�of�

men,�to�see�if�there�were�any�that�would�understand�and�seek�after�God,�we�are�told�from�the�

Word�of�God,�that�the�result�of�that�enquiry�was,�that�there�was�none�that�did�good,�no�not�one.�

Psa_14:1-3;�Rom_3:10,�etc.�Hence�therefore�when�the�Lord�came�himself�from�heaven,�and�

came,�as�he�himself�saith,�to�seek�and�save�that�which�was�lost,�could�JESUS�mean,�in�coming,�

not�to�call�the�righteous�but�sinners�to�repentance,�that�his�should�find�such�characters�as�he�hath�

here�declared�to�be�blessed.�Oh!�how�plain,�how�very�plain�is�it,�that�the�persons�here�spoken�of�

are�the�redeemed�given�by�the�FATHER,�made�blessed�in�the�righteousness�of�the�SON,�and�

regenerated�and�sanctified�by�the�HOLY�GHOST.�Reader!�If�we�read�the�precious�words�of�

JESUS�in�this�true�gospel�sense,�we�shall,�under�divine�teaching;�discover�that�all�such�as�are�here�

spoken�of,�are�blessed�in�JESUS�indeed.�The�first�feature�of�character�the�Lord�takes�notice�of�

them�is,�that�they�are�poor�in�spirit,�not�poor�in�pocket;�for�outward�circumstances,�either�in�

poverty�or�riches,�have�nothing�to�do�with�inward�grace.�Many�that�are�poor�in�worldly�things,�are�

rich�in�faith,�and�heirs�of�the�kingdom.�And�many�it�is�to�be�feared,�by�what�we�behold�in�the�

world,�are�poor�in�this�life,�and�will�be�poor�to�all�eternity�in�the�life�to�come,�But�the�poor�in�

spirit,�means�poor�in�soul�concerns.�They�know,�through�the�Lord’s�teaching,�their�spiritual�

poverty,�their�lost,�their�undone�estate�before�GOD.�They�are�conscious�they�owe�ten�thousand�

talents,�and�have�nothing�to�pay.�Ruined�in�Adam,�they�view�their�lost�estate,�and�are�convinced�

that�there�can�be�no�salvation�but�in�CHRIST.�Such�JESUS�declares�to�be�blessed,�for�theirs�is�

the�kingdom�of�heaven.�They�were�chosen�in�CHRIST,�and�are�thus�training�for�the�everlasting�

enjoyment�of�CHRIST,�to�all�eternity.

The�Lord�next�describes�them�(for�they�are�all�one�and�the�same�persons,�all�that�he�hath�here�

declared�to�be�blessed:)�as�mourners.�Blessed�are�they�that�mourn,�for�they�shall�be�comforted.�

And�this�mark�of�grace�follows�the�former.�The�eye�of�the�soul�is�no�sooner�opened�to�see�his�

state�of�poverty�and�wretchedness�before�Cod,�but�the�heart�melts�at�the�view�of�it.�Sin;�in-

dwelling,�in-bred�sin,�opens�a�constant�spring�of�sorrow.�Like�Paul�they�cry�out,�Oh!�wretched�

man�that�I�am!�who�shall�deliver�me�from�this�body�of�death?�And�never,�until�JESUS�is�opened�

to�their�view,�in�all�the�glories�of�his�person,�blood,�and�righteousness:�yea,�until�by�the�HOLY�

GHOST,�CHRIST�is�brought�personally�home,�and�applied�to�the�heart,�and�formed�in�the�heart�

the�hope�of�glory,�can�any�comfort�be�found.�And�even�to�the�close�of�life,�the�conscious�sense�of�

the�remains�of�in-dwelling�corruption,�tends,�under�grace,�to�keep�open�an�unceasing�spring�of�

our�repentance�towards�Cod,�while�the�soul�is�supported�in�the�assured�interest�in�CHRIST;�by�

which,�Christ.�is�more�and�more�endeared�to�the�heart,�to�be�more�in�love�with�him,�and�more�

out�of�love�with�themselves,�until�grace�is�finished�in�everlasting�glory.�It�is�such�holy�mourners,�

the�Lord�Jesus�said,�shall�be�comforted.�All�the�persons�of�the�GODHEAD�do�now�comfort�

them:�the�word�of�GOD�is�their�comfort:�ordinances�are�their�comfort:�the�promises�are�their�

comfort:�all�the�discoveries�of�pardoning�love,�grace,�mercy,�refreshments,�manifestations�of�

divine�love,�providences;�all�and�every�tendency�of�the�Lord�towards�them�are�full�of�comfort:�

and,�at�length,�when�they�come�to�drop�the�body�in�the�grave,�they�will�be�indeed�comforted,�for�

they�will�be�introduced�unto�the�general�assembly�of�the�first-born,�and�dwell�forever�in�the�joy�of�

their�Lord,�Isa_61:1;�Jas_2:5.

In�like�manner,�the�whole�of�the�features�of�character,�which�follow,�if�construed�with�an�eye�to�

the�whole�tenor�of�CHRIST’S�gospel,�plainly�shew�forth�whom�the�Lord�JESUS�had�in�view.�

Blessed�are�the�meek:�not�the�meekness�of�suppressed�anger�induced�by�the�tight�constraints�of�

philosophy;�but�the�meekness�induced�by�the�fruits�of�the�Spirit�of�Cod.�Had�CHRIST�meant�the�

mere�moral�virtue�of�meekness,�such�as�it�is�called�of�the�Stoic;�who�so�much�esteemed�as�the�

Romans�and�the�Lacedemonians�of�old?�But�yet�they�perished�in�their�heathenism�and�sins.�The�

meekness�the�SON�of�God�pronounced�blessed,�is�the�meekness�inwrought�in�the�soul,�by�the�

gracious�influence�of�GOD�the�HOLY�GHOST.�It�is�learnt�of�JESUS.�Mat_11:29.�It�is�wholly�

from�Jesus.�Joh_15:4-5.�And�it�is�his�regenerated�members�of�whom�he�saith,�the�LORD�will�

beautify�the�meek�with�salvation.�Psa_149:4.�This�meekness�of�the�LORD’S�own�creating�in�the�

soul�is�of�great�price.�1Pe_4:3.

So�again,�the�blessedness�pronounced�on�them�who�hunger�and�thirst�after�righteousness.�It�were�

a�weakness�of�judgment�indeed,�to�suppose,�that�the�righteousness�such�souls�most�earnestly�

desire,�is�the�righteousness�of�mere�moral�honesty�and�justice�between�man�and�man�in�life.�

These�things�the�laws�among�men�enforce,�and�the�Scribes�and�Pharisees�of�our�LORD’S�days,�

prided�themselves�upon�them.�Surely�no�one�who�reads�his�Bible�can�for�a�moment,�if�he�thinks�

rightly,�suppose�that�the�SON�of�God�came�upon�earth�to�preach�what�even�unenlightened�

heathens�had�always�insisted�upon.�This�would�be�indeed�to�run�back�to�the�law�of�Moses,�instead�

of�preaching�the�Gospel�of�Christ.�But�the�righteousness�the�SON�of�GOD�had�in�view,�when�

declaring�these�souls�blessed�which�hungered�and�thirsted�for�it,�was�his�own�complete�

righteousness,�which�alone�can�justify�a�poor�sinner�in�the�sight�of�GOD.�So�that�in�the�hungering�

for�it,�the�soul�gave�evident�proofs�that�he�had�no�righteousness�of�his�own�to�appear�in�before�

God,�and�therefore�earnestly�longed�to�be�clothed�with�CHRIST’S�robe�of�righteousness,�and�

garment�of�salvation.�And�graciously�the�Lord�JESUS�here�declares�all�such�shall�not�hunger�in�

vain.�He�who�excites�the�hunger�in�the�soul,�is�He�who�also�satisfieth�it.�And�hence�the�promises�

and�the�performance.�Psa_132:9-16;�Isa_61:1-3;�Isa_61:10-11.

I�must�not�trespass�in�my�Poor�Man’s�Commentary,�to�explain�to�the�full�on�gospel�principles�the�

whole�of�the�characters�which�the�LORD�JESUS�hath�here�drawn,�but�were�it�not�for�enlarging,�I�

might�otherwise�show�how�beautiful�a�correspondence�they�all�bear�to�each�other.�Blessed�are�

the�merciful.�Not�merely�kindness�to�the�bodies�of�men,�no�nor�to�the�souls�of�men�only.�These�

are�the�fruits�and�effects�of�the�mercifulness�the�LORD�JESUS�speaks�of;�and�not�the�thing�

itself.�But�the�mercifulness�JESUS�pronounceth�blessed,�is�that�mercy�of�soul�inwrought�by�the�

regenerating�influence�of�the�HOLY�GHOST,�and�from�an�union�with�CHRIST,�the�mercy�of�

mercies.�And�from�this�source�within,�this�union�and�communion�with�CHRIST,�all�the�gracious�

acts�will�flow�forth�in�mercy�to�others,�and�which�the�blessed�souls�themselves�are�receiving�from�

their�glorious�merciful�Head.

Blessed�are�the�pure�in�heart;�made�so�by�regenerating�grace;�for�by�nature�the�heart�is�deceitful�

above�all�things,�and�desperately�wicked.�Jer_17:9.�Hence�the�LORD�promiseth�his�people�to�

take�away�the�heart�of�stone,�and�give�them�an�heart�of�flesh.�Eze_36:25-26.�The�people�that�are�

blessed�are�those�whose�hearts�the�Lord�hath�changed,�who�are�indeed�holy�and�pure�in�the�

cleansing�and�justifying�purity�and�holiness�of�the�LORD,�their�righteousness;�but�who�feel�

conscious�of�the�remains�of�indwelling�corruption�under�which�they�groan.�They�see�God�in�

CHRIST�in�all�the�blessedness�of�salvation�here�in�the�life�that�now�is,�and�they�shall�See�him�in�

the�complete�enjoyment�of�him�in�the�life�of�glory�that�is�to�come.

The�peace-makers�are�said�to�be�blessed.�But�of�whom�doth�CHRIST�speak?�Not�simply�peace-

makers�between�man�and�man�in�the�strifes�of�the�world,�for�there�is�no�peace�saith�my�GOD�to�

the�wicked.�Neither�can�it�mean�a�man�making�his�own�peace�with�God,�for�that�is�impossible.�

CHRIST�is�the�alone�peace-maker,�in�making�our�peace�in�the�blood�of�his�cross.�But�the�peace-

makers�here�said�to�be�blessed,�shalt�be�called�the�children�of�GOD.�They�are�proved�to�be�so�by�

adoption�and�grace.�And�that�peace�of�GOD�which�ruleth�in�their�hearts,�will�manifest�itself�in�

acts�of�peace�among�them�which�make�peace.

And�the�blessedness�to�those�who�are�persecuted�for�righteousness’�sake,�and�reviled�falsely�for�

CHRIST’S�sake,�very�plainly�refer�not�to�the�mere�act�of�persecution�or�reviling,�but�when�those�

acts�of�cruelty�are�shewn�to�the�followers�of�the�Lord�Jesus�on�his�account,�and�for�their�

attachment�to�him.�Then,�and�then�only,�is�it�said�by�the�LORD�to�be�blessed.

I�have�studied�as�much�brevity�as�possible�in�my�illustration�of�those�characters,�that�I�might�not�

unnecessarily�swell�the�pages�of�the�Poor�Man’s�Commentary.�But�I�hope�enough�hath�been�said�

in�proof�that�our�LORD’S�expressions�are�wholly�to�be�considered�on�Gospel�principles,�and�that�

the�blessedness�he�pronounceth�is�the�privilege�of�his�redeemed�in�him.

BIBLICAL�ILLUSTRATOR,�"BIBLICAL�ILLUSTRATOR,�"BIBLICAL�ILLUSTRATOR,�"BIBLICAL�ILLUSTRATOR,�"Great�is�your�reward.

The�reward�of�the�saintsThe�reward�of�the�saintsThe�reward�of�the�saintsThe�reward�of�the�saints

I.�I.�I.�I.�Consider�its�preciousness.�It�is�shown-

1111.�.�.�.�By�remembering�who�bestows�it.

2222.�.�.�.�It�is�in�heaven.

3333.�.�.�.�It�meets�and�satisfies�the�yearning�of�the�saints�here.

4444.�.�.�.�It�exceeds�our�power�to�measure.

5555.�.�.�.�It�is�connected�with�recognition�of�service.

6666.�.�.�.�It�is�freed�from�all�admixture�of�sorrow.

7777.�.�.�.�It�is�carefully�prepared�for�us.

8888.�.�.�.�It�is�certain.

9999.�.�.�.�It�is�the�highest�elevation.

II.�II.�II.�II.�Consider�it�as�a�legitimate�motive�to�action�(Heb_10:35;�Heb_11:26).

III.�III.�III.�III.�Concluding�reflections.

1111.�.�.�.�The�saints’�great�reward,�not�in�this�life.

2222.�.�.�.�They�have�an�ever-brightening�prospect.

3333.�.�.�.�God’s�desire�to�stimulate�us�to�a�better�life�by�revealing�to�us�the�great�reward.

4444.�.�.�.�A�support�in�trial.�(J.�W.�Hussey,�M.�A.)