EXPOSITION IV.

THE SERMON ON THE MOUNT.

MATTHEW V. VI. VII.

INTRODUCTION.

WE come now to that admirable discourse, or series of discourses, commonly termed "The Sermon on the Mount." It is a question with harmonists and interpreters, whether the discourses recorded in the 5th, 6th, and 7th chapters of Matthew, and those in the 6th and 7th chapters of Luke, are two relations of the same discourse, or distinct discourses delivered at different times. There are difficulties connected with either mode of answering the question; but, upon the whole, I am disposed to think that the preponderance of evidence is on the side of their being different discourses delivered at a considerable distance of time from each other.1

There is indeed a strong similarity; but still there is a marked difference, both in the discourses, and in the circumstances in which they were delivered. There are many things in the sermon recorded by Matthew, not to be found in the sermon recorded by Luke, and some things in the sermon recorded by Luke, not to be found in the sermon recorded by Matthew. Statements, that at first view seem very similar, when examined, are found so different, that you cannot suppose them to be different reports of the same state

1 Doddridge is of our opinion, which is supported too by Venema, Whitby, Blair, Macknight, Hess, Ferf, Greswell, and very lately by Lange, whose writings Archdeacon Hare pronounces "among the most valuable in modern German theology."

ment. The sermon recorded in Matthew, was delivered before the healing of the leper. The sermon recorded by Luke, seems to have been delivered after that miracle. The sermon recorded in Matthew was delivered before Matthew's call to be a disciple. The sermon recorded in Luke was delivered after the twelve apostles were called to their peculiar office. The sermon in Matthew was delivered from a mountain; the sermon recorded in Luke was spoken in the plain. Instead of eight beatitudes, as there are in the sermon recorded by Matthew, there are only four in the sermon recorded by Luke, and these not by any means of equivalent meaning with those which they most resemble. The only circumstance which appears to me a weighty one in the opposite scale is, that the account of the healing of a centurion's servant follows immediately the delivery of both discourses. Some interpreters have supposed that the two narratives refer to two different events; and there are, without doubt, not only circumstances mentioned in the one narrative, that are omitted in the other; but there are circumstances in the one narrative which there is some difficulty in reconciling with circumstances detailed in the other. It is just one of those cases which not unfrequently occur in our attempts to harmonise the gospel history; that is, to place in one consistent successive series, all the events recorded by the four evangelists; there are difficulties on both sides, and all we can do, is to choose the side which has the fewest, and the least considerable ones. Judging on this principle, we are disposed to think, that as our Lord, like his apostle, found, that for him "to say the same things was not grievous, while for his auditors it was safe," so the discourses, though having much in common, were delivered at different times, and in different circumstances.

Our Lord had before preached in the synagogues; but as probably no house could contain the multitudes which had assembled on this occasion, he "ascended a mountain," and being elevated above the people, he sat down, according to the

ordinary custom of the Jewish teachers, and in that posture taught the people. His disciples seem to have sat next to him, and the crowd around them. The scenery of the Sermon of the Mount, has been very graphically described by Tholuck, who has much of the genius of the poet, as well as of the learning and acumen of the interpreter.

"And now let us try to figure to ourselves the charms of this Galilean landscape, o'er-canopied by an oriental sky, in order to reproduce, while we are reading them, the same impression which was made by the words when they were heard. While, on every other occasion during his abode upon earth, the Son of God preferred the unostentatious and obscure, he seems to have selected the most beautiful and enchanting spot in nature, as the temple in which to open his ministry. Travellers are wont to liken the mountain scenery of Galilee to the finest in their native lands, the Swede Hasselquist to East Gothland, and Clarke, the Englishman, to the romantic dales of Kent and Surrey. The environs of the Galilean sea have been compared with the banks of the Lake of Geneva. This is said in the present day, when the weight of the Turkish sceptre, like the curse of heaven, oppresses that once blooming land. What then must it have been when the Saviour of the world made it the scene of his presence! Even Josephus, in speaking of Galilee, rises into a poetical mood. Marvellous,' he says, 'for natural beauty is the country around the Sea of Genesaret. Such is the fertility of the soil, that it produces, spontaneously, all shrubs. But, besides this, the husbandmen have planted the most various sorts, for there is none which the temperature of the climate does not suit. In other regions the nut tree requires cold, but there it grows in the richest luxuriance; there also flourishes the palm, though usually it delights in heat, and there, side by side, the fig and olive, which agree with a milder air. There seems to be an emulation in nature

1 De Bello Judæo, iii. 108.

endeavouring to bring together the contending parties. The seasons also carry on a beautiful rivalry, each struggling with the other for the possession of the land.' But, charming above all must be the beauty of the region where it presents itself in one view, precisely at the spot on which our Saviour delivered his discourse. Korte informs us, that the mountain, standing as it does, apart, commands the same prospect which is seen from Tabor. Far off the rich and blooming landscape of Galilee; to the north, the snow-crowned Hermon; to the west, the woody Carmel. Maundrel even saw from Tabor the Mediterranean. At the distance of a stone-cast the cheerful sea of Galilee, encircled with mountain and forest. Add to this picture, the cloudless sky of southern regions, and the solemn silence of the early morn.1 'The whole scene,' says Hess, 'is of a character familiar and grave, attractive and dignified. The clear sky above him, and the rural district around, formed a natural temple. No synagogue, not even the temple of the metropolis itself, could make so deep and solemn an impression. There were to be seen here none of the formalities which would have accompanied the ordinary lecture of a Jewish teacher. He sat down upon the risingground, and fixing his eyes on the disciples, who stood next to him, began, Blessed are the poor in spirit.""

I apprehend that the great design of our Lord in this discourse, was to show the Jews, by an induction of particulars, what he meant when he called on them to "repent," or change their minds. This, if I mistake not, is the true key of this discourse. There is throughout a direct reference to the false notions generally entertained by the Jews respecting the Messiah's kingdom; but as their prejudices originated in principles common to unregenerated human nature, though taking a peculiar form and colour from their cir

"The emotions of a warm adorer of Christ upon this spot, under a deep impression of the beauties of nature, and remembering the words that once were heard at the place, have been described by Rae-Wilson. 'Travels in the Holy Land,' 3d Ed., 1831, ii. p. 6."

cumstances, the statements made, are calculated to be "profitable to mankind in all countries, and in all ages, for doctrine, for reproof, for correction, for instruction in righteous

I. THE DISTINGUISHING CHARACTERS AND PRIVILEGES OF THE DISCIPLES OF CHRIST.

Matth. v. 3-12.

Our Lord begins with describing who are the truly happy, who are the true citizens of the heavenly kingdom. It is a remark of importance, that our Lord is not in these words speaking so directly, if at all, of the manner in which men are to obtain happiness, as of the characters of those who are really happy. It is the faith of the truth with respect to the redeeming character of God, that gives true happiness; and it is this, too, we shall see as we proceed, that alone can, and that certainly will, form the characters here described, in the possession of which consists in a great measure true happiness.

The dispositions which are here represented as necessarily connected with the enjoyment of true happiness, are not amiable natural tempers. They are modes of thought and feeling produced by the Holy Spirit, through the instrumentality of the faith of the truth; and they are all of them, though no doubt with a great variety of degree, to be found in every man who, being born again, has entered into the kingdom of God.

§ 1. Poor in spirit-possessors of the kingdom.

The first class of persons pronounced "blessed," are "the "poor in spirit." "Blessed are the poor in spirit, for theirs is the kingdom of heaven." Some interpreters connect the phrase "in spirit," not with the word "poor," but with the word "blessed." Blessed in spirit'-spiritually happy are

12 Tim. iii. 16.