c Isa. lxi. 2, 3; Luke vi. 21; John xvi. 20; 2 Cor.i.7; Rev. xxi. 4. d Psa. xxxvii. 11. Rom. iv. 13. of quiet and cheerful submission to the divine will; piness can be enjoyed here below shall be their porand Mr. Mede interprets it of those who are ready | tion. They may not indeed be advanced to honour to part with their possessions for charitable uses. or affluence; nor can they expect to be without But it seems much more probable that the truly troubles in this fallen world, subjected as it is to humble are intended, or those who are sensible of || vanity and misery for the sin of man; but the catheir spiritual poverty, of their ignorance and sin- lamities of life, and the various afflictions and trials fulness, their guilt, depravity, and weakness, their || which they meet with, being received with a quiet frailty and mortality; and who, therefore, whatever || spirit, a resigned, patient, and contented mind, are their outward situation in life may be, however af-hardly felt, while the blessings of Providence, through fluent and exalted, think meanly of themselves, and || the gratitude they feel for them, are tasted and enneither 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 joyed in all their sweetness and comfort. Verse 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 joy in the Holy Ghost, as well as the eternal king-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 satis dom, if they endure to the end. The knowledge and all the other blessings of the gospel; the bless- Verse 4. Blessed [orhappy] are they that mourn | Namely, 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 Verse 7. Blessed [or happy] are the mercifulThe 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 a sense of the forgiveness of sins, peace with God, || others, as they themselves need and expect forgive 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. Verse 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 ness 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-crea care to overcome evil with good; who by the sweet-tures, God will deal with them. He will incline ness, affability, courteousness, and kindness of their men to show them mercy and deal kindly with them disposition, endeavour to reconcile such as may be in this world, and he himself will grant them mercy offended, and to win them over to peace and love. | and loving kindness in the day of final accounts. For they shall inherit the earth-Whatever hap- || And since the best and happiest of mankind may Blessings on the merciful A. D. 31. 6 Blessed are they which do hunger || 9 Blessed are the peace-makers: for A. Μ. 4035. and thirst after righteousness: for they shall be called the children of 7 Blessed are the merciful: & for they shall 10 * Blessed are they which are persecuted obtain mercy. for righteousness' sake: for theirs is the king. 8h Blessed are the pure in heart: for they || dom of heaven. shall see God. f Isa. lv. 1; lxv. 13.- Psa. xli. 1; Chap. vi. 14; Mark xi. 25; 2 Tim. i. 16; Heb. vi. 10; James ii. 13. h Psa. 15. 2; 11 Blessed are ye when men shall revile need even the former, and inasmuch as all will || himself, not imputing their trespasses to them. And, want the latter, this is surely a strong and powerful argument to pers suade 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. 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. Verse 10. For righteousness' sake-Or for the sake of Christ and a good conscience; that is, 1st, 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 account 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, Matt. xxiv. 51. And they shall receive an eminently great reward there, on account of their sufferings, and in proportion to them, Luke vi. 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. Verse 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 continually with a single eye and an undivided heart. They shall see God-Namely, 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. Verse 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 own-Let not this load of infamy and oppression discourage Verses 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. and cast you down, but rather rejoice and be exceeding glad, or, exult with triumph, as the original ed 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 || word, αγαλλιασθε, may be properly rendered. For m1 Pet. iv. 14.1 Gr. lying. n Luke vi. 23; Acts v. 41; Rom. v. 3; James i. 2; 1 Pet. iv. 13. Neh. ix. 26; 2 Chron. xxxvi. 16; Ch. xxiii. 34, 37; Acts vii. 52; 1 Thess. ii. earth, and the light of the world A. D. 31. salted? it is thenceforth good for no- A. M. 4035. 14 9 Ye are the light of the world. A city Neither do men light a candle, and put it under 2a bushel, but on a candlestick; and it giveth light unto all that are in the house. ix. 50; Luke xiv. 34, 35.-9 Prov. iv. 18; Phil. ii. 15. Mark iv. 21; Luke viii. 16; xi: 33.2 The word in the original sigThess. ii. 15. - P Mark | nifieth a measure containing about a pint less than a peck. great is your reward in heaven-Such a patient to walk; the import of this metaphor is, that Christ and cheerful suffering of persecution for Christ in || had appointed his disciples in general, and his aposthis life, will certainly be rewarded with the glory tles and the other ministers of his gospel in particuand blessedness of the life to come. The reward, || lar, to enlighten and reform the world, immersed in 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. || ignorance, sin, and misery, by their doctrine and example; and so to direct their feet into the way leading to life and salvation. Christ, it must be observed, is in the highest sense the light of the -Who, long before your time, were the messen-world; the original light, the great light, who, like gers of God to this very people. Indeed, persecution has been the portion and the proof of the most eminent saints in all ages. Verse 13. Ye-Not the apostles, not ministers only; but all who possess and manifest the graces spoken of in the preceding verses, and are truly holy and righteous; are the salt of the earth-Appointed to be the means of preventing or curing the growth of that corruption which prevails in the world, and of seasoning men's minds with wisdom and grace. But if the salt have lost its savour the sun, hath light in and from himself; but the ministers of his gospel are, in an inferior sense, lights of the world also, for the angels of the churches are said to be stars, Rev. i. 20; and holy persons are children of the light, 1 Thess. v. 5. A city that is set on a hill cannot be hid-As if he had said, If you do not hide this light from mankind, but cause it to shine forth in your doctrine and practice, it will be so clear and resplendent as not possibly to be hid, any more than a city set on a hill. The Church of Christ is often called the city of God, and Or, be grown insipid, and therefore want seasoning | it must be here observed, that his people are not itself, wherewith shall it be salted-By what means can its lost virtue be restored? The word μωρανθη, rendered have lost its savour, has peculiar strength and beauty, and is literally, be infatuated, or, grown foolish, "alluding," says Dr. Doddridge, "to the common figure, in which sense and spirit are expressed by salt." It is thenceforth good for nothing -It is wholly useless, and left to be thrown out of doors, and trampled on by men as the common dirt in the streets: "thus worthless and contemptible here merely compared to a city, but to a city upon a hill; so that all our Saviour has in view in mentioning a city here, is the conspicuousness of one so built. It is as much as if our Saviour had said, You had need be wise and holy, for your conversation can no more be hid than a city that is built upon a hill, and is obvious to every eye. Neither do men light a candle-Or lamp rather, as λυχνον, signifies. Indeed, candles were not used at that time in Judea for lighting their houses; consequent will you, my disciples, be, even in the most eminently, the word λυχνια, here and elsewhere in the New stations, if you lose your character for real and vital | Testament, translated candlestick, means a lamp religion." The following passage of Mr. Maundrell, stand. The purport of this verse is, you, my aposquoted by Dr. Macknight, illustrates our Lord's sup-tles and disciples, ought to consider for what end position of salt's losing its savour. In the valley | I have communicated my light to you. It may be of Salt, near Gebul, and about four hours' journey from Aleppo, there is a small precipice, occasioned by the continual taking away of the salt. "In this," says he, "you may see how the veins of it lie; I illustrated by that which men have in view when they light up a lamp in a room, which is, to give light to all those who are in it; for as they do not use to light it up that they may then hide it under brake a piece off it, of which the part that was ex-a vessel, so I have not communicated my truth or posed to the rain, sun, and air, though it had the sparks and particles of salt, yet it had perfectly lost its savour. The innermost part, which had been connected to the rock, retained its savour, as I found by proof." Verses 14, 15. Ye are the light of the world-The effect of light being to make things manifest, Eph. v. 13, and to direct us in the way in which we are my grace unto you merely for your own use, but for that of others. The word μοδιον, should be here rendered, not a bushel, but a corn-measure, for they had no such measure as a bushel. Indeed, the measure mentioned by the evangelist is so far from answering to our bushel, that it was as little as our peck. It is true, indeed, that as nothing here depends on the size of the measure, any measure of The unchangeableness of A. D. 31. CHAPTER V. A. D. 31. the law of God. Α. Μ. 4035. 16 Let your light so shine before the law, or the prophets: I am not A. M. 4035. men, that they may see your good || come to destroy, but to fulfil. works, and glorify your Father which is in heaven. 17 Think not that I am come to destroy $ 1 Pet. ii. 12. John xv. 8; 1 Cor. xiv. 25. 18 For verily I say unto you, w Till heaven and earth pass, one jot or one tittle shall in nc wise pass from the law, till all be fulfilled. u Rom. iii. 31; x. 4; Gal. iii. 24. Luke xvi. 17. capacity might well enough suit the evangelist's being only found in those who first love God, and observation; yet a translator, as Dr. Campbell ob-being closely connected with, and indeed never serves, ought not, even indirectly, to misrepresent || separated from, the love of God. Now our Lord the customs of the people he speaks of, or alludes to. was manifested in the flesh, and made a propitiObserve, reader, what our Lord says of John, He atory sacrifice for our sins, that he might give us was a burning and shining light, is applicable both || such a demonstration of his love, and the love of the to every true minister of Christ, and to every true || Christian: every such a one is not only a burning light, a person burning with love to God, and zeal for his glory, and love to mankind, and zeal for their salvation; but also a shining light, communi- || sent his own Son in the likeness of sinful flesh, that Father to us and all mankind, as might produce in us those returns of love to God and man, which God should be pleased to accept as the fulfilling of the law. Therefore we read, Rom. viii. 4, That God cating his light to others, both by instruction and a holy conversation. Verse 16. Let your light-The light of that doctrine which you receive from me, and the light of your holy conversation, so shine before men-Be so evident and apparent unto men, that they may see || ance, as well as certain truth of it. Till heaven and the righteousness of the law might be fulfilled in us, who walk not after the flesh but after the Spirit. Verse 18. For verily I say unto you-This ex pression, whereby our Lord often prefaces what he is about to say, always imports the great importyour good works, and glorify, &c. -That is, that earth pass away-Till the whole visible frame of seeing your good works they may both praise God nature be disjointed and dissolved, one jot or one for sending such a religion into the world, and also, || tittle-"The word ιωτα, which we render jot, unembracing your faith, may imitate your holy exam-doubtedly answers to the Hebrew letter, jod, ple, or may be moved to love and serve God as you do, and thereby to glorify him. Here then our Lord tells us, in plain words, what he intended by the comparison before mentioned. Verse 17. Think not that I am come to destroyTo abrogate, annul, or repeal, (which seems to be the meaning of the word καταλυσαι here,) the law or the prophets-As your teachers do. It is manifest from the following discourse, that our Lord principally spake of the moral law, several of the precepts of which he afterward explains and vindicates from the corrupt glosses of the scribes and Pharisees. || For, as to the ceremonial law, though he also came || to fulfil it, as the great antitype in whom all the types of it had their accomplishment; yet he came to abrogate and repeal it, blotting out and nailing to his cross the hand-writing of ordinances, as the apostle speaks, Col. ii. 14. Iam not come to destroy, whence the English word here seems to be derived, and which, being the least letter of the alphabet, might properly be used proverbially on this occasion. Κεραια, which we render tittle, properly signifies one of those little ornamental curvatures or flourishes, which, when Hebrew is elegantly written, are generally used at the beginning and end of a letter, and sometimes at the corners too. I think it might well have been rendered, not the least letter, or stroke, &c., and so much the rather, as jot and tittle, in English, signify the same."-Doddridge. Shall in no wise pass from the law-Or, from the prophets, till all be fulfilled Till all things which the law requires, or the prophets foretel, shall be effected. This seems to be the literal translation of the original words, εως αν παντα γενηται: for the law has its effect when its sanctions are executed, as well as when its precepts are obeyed. And the pre but to fulfil--He fulfilled in himself all those pre-dictions of the prophets have their proper effect and dictions of the prophets which had been uttered concerning the Messiah, and he explained, illustrated, and established the moral law, in its highest meaning, both by his life and doctrine; and by his merits and Spirit he provided, and still provides, for confirmation, when they are accomplished. Some, however, understand the words as meaning, till the end, or, consummation of all things shall come, or, till the heavens and the earth shall pass away, or be destroyed. The meaning of our Lord's words, its being effectually fulfilled in and by his followers. | according to this interpretation, is, that there is no Our Lord has taught us, that all the law and the prophets are comprehended in these two precepts, Thou shalt love the Lord thy God with all thy heart, &c., and thou shalt love thy neighbour as thyself, Matt. xxii. 40. St. Paul also informs us, that he who loves his neighbour as himself, hath fulfilled the law, Rom. xiii. 8; and Gal. v. 14, that all the law is fulfilled in this, Thou shalt love thy thing in the universe so stable as the truths contained in the moral law, and nothing so certain as the fulfilment of the predictions of the prophets: the heavens may fall, and the whole frame of nature be unhinged, nay, every part of it may be dissolved; but the rules of righteousness, and the declarations of the divine word, with their sanctions, shall remain immutable and eternal: for the word of the neighbour as thyself; this love of our neighbour || Lord endureth for ever, 1 Pet. i. 25. Our Lord Sinful anger and provoking ST. MATTHEW. words are strictly forbidden. Α. Μ. 4035. 19 × Whosoever therefore shall break || 21 ¶ Ye have heard that it was A. M.4035. A. D. 31. one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven: but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven.* 20 For I say unto you, That except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven. * James ii. 10.-* Sixth Sunday after Trinity, gospel, verse 20 to verse 27. -У Rom. ix. 31; x. 3. A. D. 31. said 3 by them of old time, Thou 22 But I say unto you, That whosoever is angry with his brother without a cause, shall be in danger of the judgment: and whosoever shall say to his brother, 4 Raca, shall be in danger of the council: but whosoever shall say, Thou fool, shall be in danger of hell fire. 3 Or, to them. Exod. xx. 13; Deut. v. 17. a 1 John iii. 15. 4 That is, vain fellow, 2 Sam. vi. 20.-b James ii. 20. therefore proceeds, in the two next verses, to com- || so arrogant as to think they could do even more mand his disciples, on the severest penalties, to en- || than was required. This pernicious morality, de force, both by their doctrine and example, the strict observation of all the moral precepts contained in the sacred writings, and that in their utmost extent. Verse 19. Whosoever therefore shall break-Shall || himself transgress in his practice, or pervert and weaken by his doctrine, one of these least command- || ments, and teach men so-Shall direct or encourage | men to do the same, or shall teach them, either by word or example, that the obligation of these com structive of all virtue, Jesus loudly condemned, as was fit, in the beginning of his ministry. Verses 21, 22. Ye have heard-Namely, from the scribes reciting the law, that it was said by them of old time, or to the ancients, as εῤῥεθη τιος αρχαιοις, might be properly rendered. Thou shalt not killWords which they interpreted barely of the outward act of murder; and whosoever shall kill-Or be guilty of that act, shall be in danger of, or, obnoxmands is dissolved; he shall be called-Or, shall|ious to the judgment-To understand this, it is necesbe accounted one of the least, and unworthiest mem-sary to observe, that the Jews had, in every city, a bers in the kingdom of heaven-Or, Church of the common court of twenty-three men, which, before Messiah, and shall soon be entirely cut off from it, the Roman government was established in Judea, as unfit for so holy a society, and shall have no part|| had the power of life and death, so far as its jurisdicin the church triumphant. "There is in the text a || tion extended, and could punish criminals with stranfigure, which the rhetoricians call μειωσις, diminu- || gling or beheading. This was called the judgment, tion, often elegantly used to convey a strong idea. Thus, Gal. v. 21, They which do such things shall not inherit the kingdom of God, that is, shall be severely punished." - Macknight. But whosoever shall do and teach them, &c. - Whosoever shall himself carefully practise these precepts of the law, and other parts of the divine word, and shall inculcate their universal obligation, shall be greatly rewarded. and the meaning of the clause is, that such a criminal should be capitally punished in the common courts of judicature. But I say unto you-Which of the prophets ever spake thus? Their language was, Thus saith the Lord. Who hath authority to use this language, but the one Lawgiver who is able to save and to destroy? Whosoever is angry with his brother-With any child of man, for we are all brethren; without a cause-Or further than that cause warrants; shall be in danger of the judgmentShall be liable to a worse punishment from God than Verse 20. For, except your righteousness shall exceed-Gr. περισσευσῃ, shall abound more than the || righteousness of the scribes and Pharisees-Than || any that your common courts of judicature can in flict. It must be observed, that the word εικη, here rendered without cause, and which might properly that which is apparent in their lives, or even required in their precepts, as is described in the sequel of this discourse, as highly as they are gener- || be translated rashly, or inconsiderately, is wanting in some old versions and manuscripts, and, it seems, ought not to be inserted, being "utterly foreign to the whole scope and tenor of our Lord's discourse. For if he had only forbidden the being angry without a cause, there was no manner of need of that solemn declaration, I say unto you; for the scribes and Pharisees themselves said as much as this. Even they taught men ought not to be angry without a cause. So that this righteousness does not exceed theirs. But Christ teaches that we ought not, for any cause, to be so angry as to call any ally esteemed; ye shall in no case enter into the kingdom of heaven-That is, into the kingdom of glory after you die, or be owned by the Son of man as his subjects while you live. It is justly observed by Dr. Doddridge here, that this must have greatly surprised Christ's hearers, if the proverb, which has since prevailed, was in use then; namely, that " if but two men were to enter into the kingdom of || heaven, one of them would be a Pharisee and the other a scribe." It appears from what follows, the Pharisees affirmed that only the outward action was commanded or forbidden in the law, and that they || man raca, or fool. We ought not, for any cause, to interpreted all its precepts accordingly. On this principle, they boasted of having performed every thing that was required of them. Nay, they were be angry at the person of the sinner, but at his sin only. Happy world, were this plain and necessary distinction thoroughly understood, remembered, |