when he was set, his disciples | taught them, saying, came unto him. 3 Blessed are the poor in spirit: 2 And he opened his mouth, and for theirs is the kingdom of heaven. world by its own power and influence regard to the temporal condition of on the human heart. This is one of men. Those who are free from pride, the strong arguments that he was a and vanity, and ambition, are also free divine teacher, and that his doctrine from the vexations and disappointments was a system of divine truth. Into a which so often destroy the happiness mountain. Rather, the mountain. A of the proud and haughty. Moreover, mountain whose location was then such are in a more fit condition to emfamiliar, though it cannot now be de- brace Christianity, receiving its doctermined. There is a mountain or hill, trines as little children, and not graspnear the place where the ancient Ca- ing it for purposes of personal aggranpernaum is supposed to have been situ- dizement. But others understand the ated, which, on some maps, is still reference to be to the literally poor, or called the Mount of Beatitudes. But those who are destitute of worldly it is altogether uncertain whether or goods. Of this opinion is Campbell, not this be the place here mentioned. who translates the phrase, Happy the Our Lord ascended the mountain, pro-poor who repine not; and he produces bably, that he might address the people more conveniently than he could on level ground. Was set. Was seated. It was the custom of religious teachers, among the Jews, to stand while reading the Scriptures, in token of reverence for their divine authority, and to sit while expounding it, or preaching. See Luke iv. 16, 20; John viii. 2; Acts xvi. 13. When addressing the people, on other subjects and occasions, however, it was customary for the speaker to stand. Acts xxi. 40. His disciples. Learners; those who are taught. By this term, probably the whole multitude are intended, though very few, and perhaps none of them, fully understood the true character of Jesus at that time. But they had been led, by the extraordinary events which had occurred, to regard him as a teacher, and had assembled to hear him and learn of him; hence they are called disciples. 2. Opened his mouth. A pleonasm, a redundancy of speech, not unusual in the Scriptures. The meaning is, he commenced speaking. 3. Blessed." The word blessed means happy, referring to that which produces felicity, from whatever quarter it may come. Barnes. Others prefer the word blessed, as more forcible and solemn, and indicating the divine agency in the bestowment of the blessing. In the Latin translation, the word answering to blessed is Beatus; and hence the portion of this sermon, embraced in verses 3-12, has been called, "The Beatitudes." Poor in spirit. By this phrase, many understand a meek or humble state of mind, without several instances in proof that his translation is justifiable. He adds:-"That it is literally the poor, that is meant, may be fairly concluded from the parallel place, Luke vi. 20, where the like declaration is pronounced of the poor simply, without any limitation, as in this passage. And this is of considerable weight, whether we consider the discourse recorded by Luke as the same, or different, since their coincidence in many things, and similarity in others, are confessed on all sides. Now what puts it beyond a doubt, that it is the poor in a proper sense, that is meant there, is the characters contrasted to those pronounced happy. These begin verse 24. Woe unto you that are rich. It is also not without its weight, that our Lord begins with the poor on both occasions; but especially that the same beatitude is ascribed to both; theirs is the kingdom of heaven. I might urge further that, if the poor be not meant here, there is none of these maxims that relates to them. Now this omission is very improbable, in ushering in the laws of a dispensation which was entitled, many ages before, glad tidings to the poor; to announce which was one great end of the Messiah's mission. And the fulfilment of this prophecy in him is what our Lord fails not to observe, on more occasions than one." One instance of such fulfilment of the ancient prediction occurs in Luke vii. 22. See also Matt. xix. 23, 24. ¶ Theirs is the kingdom of heaven. In the original, of the heavens. They are fitted, by their condition, to become partakers of the blessings of this kingdom. While 4 Blessed are they that mourn : for they shall be comforted. the rich had many incumbrances, the poor might readily, and without so many obstacles, avail themselves of the privileges which were granted. This was peculiarly the fact, in the days of Jesus and his apostles. See notes on Matt. iii. 2; xix. 23, 24. 4. They that mourn. Some suppose that Jesus referred to those who mourned in consequence of their sinfulness; others, that the grief occasioned by loss of friends or possessions was intended. In whichever way it be understood, the declaration is manifestly true. And perhaps Jesus intended to include both classes. The gospel gives peace to him who mourns his sinfulness, by assuring him that the discipline which he experiences is designed for his benefit, and that he will finally be delivered from the bondage of corruption into the glorious liberty of holiness and purity, as one of God's children. Rom. viii. 21. Moreover, the influence of the gospel has a perpetual tendency to wean him from sin, and to make him more holy on the earth. Thus does it deliver and comfort here as well as hereafter. Whoever mourns for sin is in a fit condition to receive this benefit; for he will the more faithfully and ardently strive to cherish the spirit and obey the precepts of the gospel; and thus will he obtain gradual deliverance from that which occasions his mourn ing. And, in regard to those who mourn the loss of friends or possessions, nothing but the gospel can give the comfort which is needed; and this both can and will give it. It opens to the view another life, where friends shall be reunited and happy; where sin shall not exist; and where tears shall be wiped from all faces. 1 Thess. iii. 3; iv. 13; 2 Cor. iv. 17, 18; Luke xx. 36; Rev. xxi. 4. 5. The meek. Not mean-spirited, as the word is sometimes improperly understood; but mild and forbearing, when insulted and injured. Meekness does not imply an entire sacrifice of one's rights; but is consistent with the vindication of them, in a calm and deliberate manner. "Meekness is a nice balance of qualities, which in most men run into extremes, either too high or too low; either into sensitiveness and 5 Blessed are the meek: for they shall inherit the earth. anger, or into timidity and meanness." -Livermore. Our Saviour was preeminently meek; yet he vindicated his rights. John xviii. 20, 21, 23. Paul was meek; yet he manifested no lack of moral courage. Acts xvi. 37. In this vindication of their rights, there was no passion, no fury; and herein was their meekness manifested. "They did not harbor malice. They did not press their rights through thick and thin, and trample down the rights of others to secure their own."-Barnes. They were equally regardful of their own rights and the rights of others; they would not trample on others; nor would they suffer others to trample on them, without remonstrating mildly, yet firmly. Inherit the earth. A proverbial phrase among the Jews, meaning the highest blessing. It is well known that the promised land, Canaan, namely, was the great object of hope to the Jews, while in the wilderness, and regarded as the greatest earthly blessing, after they received it as an inheritance. This land was often styled the earth, by way of emphasis. To inherit the earth, therefore, became a common phrase, to express any rich blessing. In this sense our Saviour seems to have used it here, meaning to describe by it, as by all the other figurative representations of reward here used, certain spiritual blessings which belonged to the meek. The kingdom which he came to establish abounded in blessings for them. Among its fundamental principles is that which lies at the foundation of true meekness; namely, that God is no respecter of persons, because all are his children and the objects of his love; none, therefore, have a right to trample on others; but each is entitled to the full enjoyment of his own rights. Moreover, the meek enjoy many blessings which are not the portion of the passionate and headstrong. They have peace and quietness. They have the respect of others, and the approbation of their own consciences. Desiring nothing more for themselves than for others, they joyfully anticipate the period when all angry passions shall become extinct, when all enmity between man and man shall cease, and all shall become pure 6 Blessed are they which do hunger and thirst after righteous-they shall obtain mercy. ness for they shall be filled. 7 Blessed are the merciful: for and partakers of those spiritual blessings which peculiarly belong to the heavenly Canaan. 8 Blessed are the pure in heart: be merciful. He will compassionate the distressed, and strive to comfort the afflicted. And, in regard to evil-doers, 6. Hunger and thirst. Strongly de- he will strive to reform them and lead sire. It often happens that what is them to forsake their sins, by the disspiritual is illustrated by what is natu- cipline which may be considered necesral. John iv. 32, 34. Strong desire sary. He will not trample on the is called appetite, and satisfaction is oppressed, nor crush the bowed down; called food. Hunger and thirst, being but will rather raise up the fallen, enso urgent in their demands, are fit em- courage the weak, forgive the penitent blems to denote the most ardent and transgressor, and administer to the temintense desire. Ps. xlii. 1. Right-poral wants of the destitute. ¶ For eousness. Moral purity, virtue, holiness they shall obtain mercy. Both from of purpose and conduct. TShall be God and man. From man,-because, in filled. The same figure is continued. the ordinary course of events, a kindThe meaning is, their desires shall be hearted, merciful man, becoming disgratified. They shall obtain the bless-tressed, receives more sympathy than ing which they seek. They shall become righteous, according to their desire. And although the blessing may not be here enjoyed in full measure, yet blessed are they who desire it; because the gospel of Christ gives assurance that in due time it shall be realized, to an extent beyond the present capacity of man to conceive. 1 Cor. 11. 9. No man ever truly desired righteousness and faithfully sought for it, without obtaining abundant satisfaction. God assists in every such good work. Other objects, even innocent objects, may be ardently sought, but not found. But, in pursuit of this, there is no danger of disappointment. The desire itself is one step towards the attainment of the object; the effort, another; and when both are connected, righteousness is in fact attained, to a certain extent; for if the heart be right before God, (and it is right when it desires righteousness and strives for it,) in the same degree precisely has the individual become righteous already. Every attainment secured gives rich satisfaction, and stimulates to further efforts; while a spirit of unwavering confidence, inspired by the gospel, that the success shall ultimately be perfect and complete, through the rich grace of God, fills the soul with perfect peace and the purest happiness. 7. The merciful. To love mercy, or to be merciful, is one of the principal commandments. Micah vi. 8; Matt. xxii. 39; Rom. xiii. 9. Whoever loves his neighbor as himself will assuredly one who has always been stern and unrelenting to the transgressor, or who has ground the face of the poor. From God, because no man can realize the extent of divine mercy to himself, while he is unmerciful to others; but when he feels the influence of mercy in his own bosom, he can rejoice in the consideration that the fountain of mercy is immeasurably higher than the stream which fertilizes his heart. It is observable, that our Lord here uttered a sentiment very disagreeable to the majority of his hearers. They were burning with desire to avenge themselves on their Roman oppressors; and doubtless assembled in the hope that Jesus would soon lead them on to battle and to victory, when the oppressors should receive judgment without mercy. Jesus passed no encomium on this hostile, sanguinary passion. On the contrary, he pronounced a blessing on the directly opposite affection of heart. Thus plainly and honestly did he always preach. 8. The pure in heart. Not absolutely, but relatively, as here applied, if our Saviour designed to speak of men in the present world. See 1 John i. 8. To be pure in heart is to be free from guilt, and from all stain or contamination of sin. To this state, we should give all diligence to approximate as nearly as possible. We should strive to conform, not our conduct only, but our motives, purposes, desires, even the most secret thoughts of our hearts, to the rule of righteousness. This is required by the gospel; and this is the for they shall see God. 9 Blessed are the peace-makers : for they shall be called the chil proper fruit of the doctrines it inculcates. The religion of Jesus Christ is purifying and sanctifying in its nature. Hence he is said to baptize his disciples with the Holy Spirit. Matt. iii. 11. Indeed, the great object of his mission was to save men from sin, and cleanse them from unrighteousness; and the principles of his government are suitable to produce this effect. Campbell renders the phrase, the clean in heart, to preserve what he considers to be an allusion to the ancient ritual, which required all who entered the temple to be outwardly and ceremonially clean. In like manner, Jesus requires inward purity, as essential to the enjoyment of the blessings of his kingdom, and even to admission into it; for no man can be truly a Christian, except so far as his heart is cleansed or made pure. ¶ Shall see God. To see God, as frequently used in the Scriptures, denotes the enjoyment of his presence. The allusion is the same as in the foriner part of the verse. The ceremonially pure were permitted to enter the temple, which was considered the place, more than all others, distinguished by the divine presence. Jesus says the actually pure shall enjoy even a more close communion with their spiritual Father. 1 John iii. 24; iv. 16; Rom. viii. 9. In proportion to the degree of purity attained by men, they feel the influence of the divine spirit, realize the presence of their Father, and rejoice in communion with him. Rom. viii. 16. In the resurrection, we may hope for absolute purity, and the perpetual enjoyment of the divine presence. Luke xx. 36; 1 John iii. 2, 3. 9. Peace-makers. Those who strive to live peaceably with all men, and who use their influence to promote peace among others. This word occurs only in this place, in the New Testament. A verb of like signification is found, Col. i. 20, and there only. It indicates, not only a passive state of peaceableness, but a degree of activity in making peace between those who are at enmity. The same idea is conveyed by the word here rendered peacemakers. There are those who seem to take a sort of diabolical satisfaction in dren of God. 10 Blessed are they which are persecuted for righteousness' sake: stirring up strife between neighbors and friends. On such, the blessing is not pronounced. Every man has power to do somewhat towards the promotion of peace on earth. And there is reason to rejoice that God has apparently touched the hearts of kings and rulers, in these latter days, and induced them to preserve peace between nations. This is the proper fruit of the gospel. When it shall universally prevail, war and strife will cease from the earth. Isa. ii. 4; xi. 6-9. All this may be confidently expected, so soon as every man shall love his neighbor as himself. Called the children of God. To be called, by a Hebrew idiom, frequently signifies to be. Children of God, as here used, means those who resemble him, or who imitate him. See ver. 44, 45. The meaning is, peacemakers are blessed or happy, because they resemble God. He is the God of peace. Rom. xv. 33. He exhibited his good will towards men by sending his Son to promote peace on the earth. Luke ii. 14. And whoever strives to make his fellow-men happy, by reconciling their differences, and causing them to dwell together in unity, as a band of brethren, is engaged in a godlike work, and is, in this respect, a child of God. 10. Persecuted. To persecute is literally to pursue, or to follow after. Hostility is generally implied. As here used, it means to oppress, or to injure. Persecution on account of religion has been one of the severest curses on earth. Its emblems have been the halter, the fagot, the rack, and other engines of torture. It is not confined, however, to these modes of operation. The tongue is a powerful instrument of persecution. Reputation may be destroyed; groundless suspicions excited; and general odium attached to the character. This is as truly persecution, as the taking away of life or liberty. For righteousness' sake. Those who thus suffer on account of righteousness are blessed. Some appear to court opposition, and tempt the infliction of legal penalties, which they call persecution, under the impression that this will establish their reputation for theirs is the kingdom of heaven. 12 Rejoice, and be exceeding glad for great is your reward in heaven: for so persecuted they the prophets which were before you. 13 Ye are the salt of the we deserve it. The same rule applies here, as in 1 Pet. ii. 20. But if evil be spoken of us falsely, we may regard it as a trial of our faith and patience; and we should endeavor, by an exhibition of the Christian virtues and graces in our conduct, to put the lying lip to shame. At the same time, a consciousness that we are innocent of the al 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. as martyrs for the truth; yet, all the while, they suffer not for righteousness but for unrighteousness. The apostle refers to this kind of suffering, and distinctly expresses his opinion concerning it. 1 Pet. ii. 20. A broad distinction is thus made between suffering on account of righteousness and suffering for one's own faults. It were well if men would consider this point care-leged faults will fill us with peace. fully. The blessing is pronounced only on those who suffer for their steady adherence to righteousness. And that men do thus suffer, when surrounded by the vicious and ungodly, is manifest to all careful observers. It was so in apostolic times. 2 Tim. iii. 12. Theirs is the kingdom of heaven. See note, Matt. iii. 2. This is their reward, and a ground of support in their outward afflictions. If the spirit of the gospel dwell in the heart, and manifest itself in the conduct, the storm of persecution may howl never so wildly, yet all is peace within. And, having that peace which the world can neither give nor destroy, the sufferer is blessed; happier far than his persecu tors. 11. Revile you. Reproach you; call you by opprobrious names; speak contemptuously of you. Matt. xxvii. 39 -44; Mark xv. 29-32; John ix. 28. Though Jesus and his apostles were thus reviled, they did not return the same kind of reproaches; but they blessed their revilers, and endeavored to promote their highest happiness. 1 Pet. ii. 23; 1 Cor. iv. 12, 13. All manner of evil. Every kind of evil. Our Lord was accused of many evil things; being called intemperate, a sabbath-breaker, blasphemer, possessed of devils, and the like. Luke vii. 34; John v. 16-18; vii. 19-24; x. 32-37. He assured his disciples that they also would, in like manner, be accused of evil. Matt. x. 25. And thus has evil been spoken concerning his true servants, even to this day. Falsely. This is a very emphatic word in this place. There is no blessedness in having evil things alleged against us truly. There is no joy in disgrace, if ¶ For my sake. On account of your attachment to me or my doctrine. In all ages, men have been subject to reproach and slanderous accusations, merely because they professed a faith which the majority did not receive as truth. Especially was this the fact, for one or two centuries after the promulgation of the gospel. Of this fact, Jesus gave his hearers seasonable warning. Here, as often elsewhere, he pointed out distinctly the trials which awaited his followers. He did not delude men into a profession of faith, by exciting hopes which he knew would be disappointed. On the contrary, he uniformly cautioned them against rashness; assuring them that outward trouble and affliction must be expected, if they embraced his gospel, and faithfully proclaimed its doctrines and obeyed its precepts. If they were willing to encounter this, and to be content with the spiritual enjoyments afforded by the gospel, well; if not, he desired no professions of discipleship. Matt. x. 37, 38; Luke xiv. 25-33. 12. Rejoice, and be exceeding glad. The early disciples did thus rejoice, when such afflictions came upon them. Acts v. 41; xx. 22-24; Rom. v. 3—5; 2 Cor. xi. 23-33. It is related of some of the early Christians, that they sought an opportunity to testify their sincerity and faithfulness, by martyrdom; and that they even leaped for joy as they approached the place of execution. We are not required to seek opposition or persecution. We are not required to shock the feelings of others, for the purpose of exciting them to revile, or persecute, or speak evil of us. But if these consequences ensue, when we quietly and meekly, yet firmly and manfully, |