The sermon on the mount: The Beatitudes (continued)

Mat 5:7 Blessed are the merciful: for they shall obtain mercy.

Meaning:

Mat 5:7 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.

The sermon on the mount: The Beatitudes (continued)

Mat 5:6 Blessed are they which do hunger and thirst after righteousness: for they shall be filled.

Meaning:

Mat 5:6 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.

The sermon on the mount: The Beatitudes (continued)

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

Meaning:

Mat 5:5 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.

The sermon on the mount: The Beatitudes (continued)

Mat 5:4 Blessed are they that mourn: for they shall be comforted.

Meaning:

Mat 5:4 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.

The sermon on the mount: The Beatitudes (continued)

Mat 5:3 Blessed are the poor in spirit: for theirs is the kingdom of heaven.

Meaning:

Mat 5:3 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.

The sermon on the mount: The Beatitudes (continued)

Mat 5:2 And he opened his mouth, and taught them, saying,

Meaning:

Mat 5:2 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.

The sermon on the mount: The Beatitudes

Mat 5:1 And seeing the multitudes, he went up into a mountain: and when he was set, his disciples came unto him:

Meaning:

Mat 5:1 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.